“In the same manner those quarrel who have seen one aspect only of the Deity.”

What Is Life? (1944)

Source: The Aquarian Conspiracy (1980), Chapter Eleven, Spiritual Adventure: Connection to the Source, p. 362

5 January 1857 (p. 326)
1831 - 1863, Delacroix' 'Journal' (1847 – 1863)

Montaigne, Essais, liv. III, chap. viii.—Faugère
The Art of Persuasion
Context: All who say the same things do not possess them in the same manner; and hence the incomparable author of the Art of Conversation http://books.google.com/books?id=iRBEAAAAYAAJ&pg=PA452& pauses with so much care to make it understood that we must not judge of the capacity of a man by the excellence of a happy remark that we heard him make.... let us penetrate, says he, the mind from which it proceeds... it will oftenest be seen that he will be made to disavow it on the spot, and will be drawn very far from this better thought in which he does not believe, to plunge himself into another, quite base and ridiculous.

Address at the Mapai Political Committee (7 June 1938) as quoted in .
Context: In our political argument abroad, we minimize Arab opposition to us. But let us not ignore the truth among ourselves. I insist on the truth, not out of respect for scientific but political realities. The acknowledgement of this truth leads to inevitable and serious conclusions regarding our work in Palestine… let us not build on the hope the terrorist gangs will get tired. If some get tired, others will replace them.
A people which fights against the usurpation of its land will not tire so easily... it is easier for them to continue the war and not get tired than it is for us... The Palestinian Arabs are not alone. The Syrians are coming to help. From our point of view, they are strangers; in the point of law they are foreigners; but to the Arabs, they are not foreigners at all … The centre of the war is in Palestine, but its dimensions are much wider. When we say that the Arabs are the aggressors and we defend ourselves — this is only half the truth. As regards our security and life we defend ourselves and our moral and physical position is not bad. We can face the gangs... and were we allowed to mobilize all our forces we would have no doubts about the outcome... But the fighting is only one aspect of the conflict which is in its essence a political one. And politically we are the aggressors and they defend themselves. Militarily, it is we who are on the defensive who have the upper hand but in the political sphere they are superior. The land, the villages, the mountains, the roads are in their hands. The country is theirs, because they inhabit it, whereas we want to come here and settle down, and in their view we want to take away from them their country, while we are still outside. They defend bases which are theirs, which is easier than conquering new bases... let us not think that the terror is a result of Hitler's or Mussolini's propaganda — this helps but the source of opposition is there among the Arabs.

Von einem tungusischen Schaman, bis zu dem Kirche und Staat zugleich regierenden europäischen Prälaten … ist zwar ein mächtiger Abstand in der Manier, aber nicht im Prinzip, zu glauben; denn was dieses betrifft, so gehören sie insgesammt zu einer und derselben Klasse, derer nämlich, die in dem, was an sich keinen bessern Menschen ausmacht (im Glauben gewisser statutarischer Sätze, oder Begehen gewisser willkürlicher Observanzen), ihren Gottesdienst setzen. Diejenigen allein, die ihn lediglich in der Gesinnung eines guten Lebenswandels zu finden gemeint sind, unterscheiden sich von jenen durch den Ueberschritt zu einem ganz andern und über das erste weit erhabenen Prinzip.
Book IV, Part 2, Section 3
Religion within the Limits of Reason Alone (1793)

An Essay on the Beautiful
Context: Perhaps, the good and the beautiful are the same, and must be investigated by one and the same process; and in like manner the base and the evil. And in the first rank we must place the beautiful, and consider it as the same with the good; from which immediately emanates intellect as beautiful. Next to this, we must consider the soul receiving its beauty from intellect, and every inferior beauty deriving its origin from the forming power of the soul, whether conversant in fair actions and offices, or sciences and arts. Lastly, bodies themselves participate of beauty from the soul, which, as something divine, and a portion of the beautiful itself, renders whatever it supervenes and subdues, beautiful as far as its natural capacity will admit.
Let us, therefore, re-ascend to the good itself, which every soul desires; and in which it can alone find perfect repose. For if anyone shall become acquainted with this source of beauty he will then know what I say, and after what manner he is beautiful. Indeed, whatever is desirable is a kind of good, since to this desire tends. But they alone pursue true good, who rise to intelligible beauty, and so far only tend to good itself; as far as they lay aside the deformed vestments of matter, with which they become connected in their descent. Just as those who penetrate into the holy retreats of sacred mysteries, are first purified and then divest themselves of their garments, until someone by such a process, having dismissed everything foreign from the God, by himself alone, beholds the solitary principle of the universe, sincere, simple and pure, from which all things depend, and to whose transcendent perfections the eyes of all intelligent natures are directed, as the proper cause of being, life and intelligence. With what ardent love, with what strong desire will he who enjoys this transporting vision be inflamed while vehemently affecting to become one with this supreme beauty! For this it is ordained, that he who does not yet perceive him, yet desires him as good, but he who enjoys the vision is enraptured with his beauty, and is equally filled with admiration and delight. Hence, such a one is agitated with a salutary astonishment; is affected with the highest and truest love; derides vehement affections and inferior loves, and despises the beauty which he once approved. Such, too, is the condition of those who, on perceiving the forms of gods or daemons, no longer esteem the fairest of corporeal forms. What, then, must be the condition of that being, who beholds the beautiful itself?

Source: Books, Spiritual Warrior, Volume I: Uncovering Spiritual Truths in Psychic Phenomena (Hari-Nama Press, 1996), Chapter 3: Angels and Demigods, p. 47

Source: Little Essays of Love and Virtue http://www.gutenberg.org/files/15687/15687-h/15687-h.htm (1922), Ch. 1