“Holiness is the manner of this life that enjoys the divine nature to the uttermost.”

Source: Commentary on the Epistle to the Galatians (1535), Chapter 2

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The Journey Home: Autobiography of an American Swami (Tulsi Books, 2010)

Preface to Das Lied Von Bernadette [The Song of Bernadette] (1941)

White Fang (1906)

Source: On the Kabbalah and Its Symbolism (1960), Ch. 2 : The Meaning of the Torah in Jewish Mysticism<!-- , p. 35 -->
Context: Here I need not go into the paradoxes and mysteries of Kabbalis­tic theology concerned with the seflroth and their nature. But one important point must be made. The process which the Kabbalists described as the emanation of divine energy and divine light was also characterized as the unfolding of the divine language. This gives rise to a deep-seated parallelism between the two most im­portant kinds of symbolism used by the Kabbalists to communi­cate their ideas. They speak of attributes and of spheres of light; but in the same context they speak also of divine names and the letters of which they are composed. From the very beginnings of Kabbalistic doctrine these two manners of speaking appear side by side. The secret world of the godhead is a world of language, a world of divine names that unfold in accordance with a law of their own. The elements of the divine language appear as the letters of the Holy Scriptures. Letters and names are not only conventional means of communication. They are far more. Each one of them represents a concentration of energy and expresses a wealth of meaning which cannot be translated, or not fully at least, into human language. There is, of course, an obvious dis­crepancy between the two symbolisms. When the Kabbalists speak of divine attributes and sefiroth, they are describing the hid­den world under ten aspects; when, on the other hand, they speak of divine names and letters, they necessarily operate' with the twenty-two consonants of the Hebrew alphabet, in which the Torah is written, or as they would have said, in which its secret essence was made communicable.

Leaves Of Morya's Garden (1924 - 1925), Book I : The Call (1924)
Context: By holiness in life, guard the precious Gem of Gems.
Aum Tat Sat Aum!
I am thou, thou art I — parts of the Divine Self.
My Warriors! Life thunders — be watchful.
Danger! The soul hearkens to its warning!
The world is in turmoil — strive for salvation.
I invoke blessings unto you.
Salvation will be yours!
Life nourishes the soul.
Strive for the life glorified,
and for the realization of purity.
Put aside all prejudices — think freely.
Be not downcast but full of hope.
Flee not from life, but walk the path of salvation.

Sermon V : The Self-Communication of God
Meister Eckhart’s Sermons (1909)

“On Philosophy: To Dorothea,” in Theory as Practice (1997), p. 420

Quoted in Kubrick : Inside a Film Artist's Maze (2000) by Thomas Allen Nelson, p. 14
Context: I have always enjoyed dealing with a slightly surrealistic situation and presenting it in a realistic manner. I've always liked fairy tales and myths, magical stories. I think they are somehow closer to the sense of reality one feels today than the equally stylized "realistic" story in which a great deal of selectivity and omission has to occur in order to preserve its "realist" style.