Quotes about manifestation

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Source: The Zen Teachings of Huang Po (1958), p. 79
Context: When all the Buddhas manifest themselves in the world, they proclaim nothing but the One Mind. Thus Gautama Buddha silently transmitted to Mahakasyapa the doctrine that the One Mind, which is the substance of all things, is co-extensive with the Void and fills the entire world of phenomena. This is called the Law of All the Buddhas. Discuss it as you may, how can you even hope to approach the truth through words? Nor can it be perceived either subjectively or objectively. So full understanding can come to you only through an inexpressible mystery. The approach to it is called the Gateway of the Stillness beyond all Activity. If you wish to understand, know that a sudden comprehension comes when the mind has been purged of all the clutter of conceptual and discriminatory thought-activity. Those who seek the truth by means of intellect and learning only get further and further away from it. Not till your thoughts cease all their branching here and there, not till you abandon all thoughts of seeking for something, not till your mind is motionless as wood or stone, will you be on the right road to the Gate.

Lectures on the philosophy of religion, together with a work on the proofs of the existence of God http://www.archive.org/stream/lecturesonthephi00hegeuoft#page/n5/mode/2up. Translated from the 2d German ed. by E.B. Speirs, and J. Burdon Sanderson: the translation edited by E.B. Speirs. Published 1895 p. 84-85
Lectures on Philosophy of Religion, Volume 1 (1827)
Context: Spirit is knowledge; but in order that knowledge should exist; it is necessary that the content of that which it knows should have attained to this ideal form, and should in this way have been negated. What Spirit is must in that way have become its own, it must have described this circle; then these forms, differences, determinations finite qualities, must have existed in order that it should make them its own. This represents both the way and the goal-that Spirit should have attained to its own notion or conception, to that which it implicitly is, and in this way only, the way which has been indicated in its abstract moments, does it attain it. Revealed religion is manifested religion, because in it God has become wholly manifest. Here all is proportionate to the notion; there is no longer anything secret in God.

Declaration of Conscience‎ (1972), p. 293; also misquoted as ending with "the end justifying any means and any measures."
Context: Strength, the American way, is not manifested by threats of criminal prosecution or police state methods.
Leadership is not manifested by coercion, even against the resented. Greatness is not manifested by unlimited pragmatism, which places such a high premium on the end justifying any means and any methods.

Source: The Philosophical and Mathematical Commentaries of Proclus on the First Book of Euclid's Elements Vol. 1 (1788), Ch. IV.

"Learning and Science", speech at a dinner of the Harvard Law School Association in honor of Professor C. C. Langdell (June 25, 1895); reported in Speeches by Oliver Wendell Holmes (1896). p. 67-68.
1890s

The Tall Office Building Artistically Considered (1896)
Context: Whether it be the sweeping eagle in his flight, or the open apple-blossom, the toiling work-horse, the blithe swan, the branching oak, the winding stream at its base, the drifting clouds, over all the coursing sun, form ever follows function, and this is the law. Where function does not change form does not change. The granite rocks, the ever brooding hills, remain for ages; the lightning lives, comes into shape, and dies in a twinkling.
It is the pervading law of all things organic and inorganic, of all things physical and metaphysical, of all things human and all things superhuman, of all true manifestations of the head, of the heart, of the soul, that the life is recognizable in its expression, that form ever follows function. This is the law.

Source: Nationalism and Culture (1937), Ch. 1 "The Insufficiency of Economic Materialism"
Context: Every process which arises from our physical being and is related to it, is an event which lies outside of our volition. Every social process, however, arises from human intentions and human goal setting and occurs within the limits of our volition. Consequently, it is not subject to the concept of natural necessity. … We are here stating no prejudiced opinion, but merely an established fact. Every result of human purposiveness is of indisputable importance for man's social existence, but we should stop regarding social processes as deterministic manifestations of a necessary course of events. Such a view can only lead to the most erroneous conclusions and contribute to a fatal confusion in our understanding of historical events.
It is doubtless the task of the historian to trace the inner connection of historical events and to make clear their causes and effects, but he must not forget that these connections are of a sort quite different from those of natural physical events and must therefore have quite a different valuation.

Sadism and Masochism : The Psychology of Hatred and Cruelty, Vol. 1 (1939), p. 46
Context: An intense, unyielding stubbornness hides beneath an apparent obedience (the patient brings a vast number of dreams; his associations become endless; he produces an inexhaustible number of recollections, which seem to him very important but are actually of little moment; or he goes off upon some byroad suggested by the analyst and leads the latter into a blind alley).
The child manifests the same reactions of defiance and obedience. The child, too, can hide his stubbornness behind an excessive docility (the parent's command: You must be industrious. Industry may become a mania so that the child neither goes out nor has time to sleep). Obedience is the giving up of the resistance; obstinacy the setting up of fresh resistances. This resistance is externally active. We have in recent years had sufficient opportunity to observe the law of resistance (the passive resistance). Activity and defiance show great differences. Defiance is the reaction against activity (aggression) of the environment. It may then manifest itself actively or passively and stands in the service of the defensive tendency of the ego. Every resistance reveals the ego (one's own) in conflict with another.

Source: The Courage to Be (1952), p. 177
Context: The first element is the experience of the power of being which is present even in the face of the most radical manifestation of non being. If one says that in this experience vitality resists despair, one must add that vitality in man is proportional to intentionality.
The vitality that can stand the abyss of meaninglessness is aware of a hidden meaning within the destruction of meaning.

Source: Anarcho-Syndicalism (1938), Ch. 1 "Anarchism: Its Aims and Purposes"
Context: Power operates only destructively, bent always on forcing every manifestation of life into the straitjacket of its laws. Its intellectual form of expression is dead dogma, its physical form brute force. And this unintelligence of its objectives sets its stamp on its supporters also and renders them stupid and brutal, even when they were originally endowed with the best of talents. One who is constantly striving to force everything into a mechanical order at last becomes a machine himself and loses all human feeling.
It was from the understanding of this that modern Anarchism was born and now draws its moral force. Only freedom can inspire men to great things and bring about social and political transformations. The art of ruling men has never been the art of educating men and inspiring them to a new shaping of their lives. Dreary compulsion has at its command only lifeless drill, which smothers any vital initiative at its birth and can bring forth only subjects, not free men. Freedom is the very essence of life, the impelling force in all intellectual and social development, the creator of every new outlook for the future of mankind. The liberation of man from economic exploitation and from intellectual and political oppression, which finds its finest expression in the world-philosophy of Anarchism, is the first prerequisite for the evolution of a higher social culture and a new humanity.

pg 309
Farewell to Reason (1987)
Context: I say that Auschwitz is an extreme manifestation of an attitude that still thrives in our midst. It shows itself in the treatment of minorities in industrial democracies; in education, education to a humanitarian point of view included, which most of the time consists of turning wonderful young people into colorless and self-righteous copies of their teachers; it becomes manifest in the nuclear threat, the constant increase in the number and power of deadly weapons and the readiness of some so-called patriots to start a war compared with which the holocaust will shrink into insignificance. It shows itself in the killing of nature and of "primitive" cultures with never a thought spent on those thus deprived of meaning for their lives; in the colossal conceit of our intellectuals, their belief that they know precisely what humanity needs and their relentless efforts to recreate people in their sorry image; in the infantile megalomania of some of our physicians who blackmail their patients with fear, mutilate them and then persecute them with large bills; in the lack of feeling of so many so-called searchers for truth who systematically torture animals, study their discomfort and receive prizes for their cruelty. As far as I am concerned there exists no difference between the henchmen of Aushwitz and these "benefactors of mankind."

Part I, ch. XVIII.
Letters of Two Brides (1841-1842)
Context: Virtue, my pet, is an abstract idea, varying in its manifestations with the surroundings. Virtue in Provence, in Constantinople, in London, and in Paris bears very different fruit, but is none the less virtue.

Source: The Zen Teachings of Huang Po (1958), p. 29
Context: All the Buddhas and all sentient beings are nothing but the One Mind, beside which nothing exists. This Mind, which is without beginning, is unborn and indestructible. It is not green nor yellow, and has neither form nor appearance. It does not belong to the categories of things which exist or do not exist, nor can it be thought of in terms of new or old. It is neither long nor short, big nor small, for it transcends all limits, measure, names, traces and comparisons. It is that which you see before you - begin to reason about it and you at once fall into error. It is like the boundless void which cannot be fathomed or measured. The One Mind alone is the Buddha, and there is no distinction between the Buddha and sentient things, but that sentient beings are attached to forms and so seek externally for Buddhahood. By their very seeking they lose it, for that is using the Buddha to seek for the Buddha and using mind to grasp Mind. Even though they do their utmost for a full aeon, they will not be able to attain it. They do not know that, if they put a stop to conceptual thought and forget their anxiety, the Buddha will appear before them, for this Mind is the Buddha and the Buddha is all living beings. It is not the less for being manifested in ordinary beings, nor is it greater for being manifest in the Buddhas.

Quotes, Our Larger Tasks (2002)
Context: As important as identifying Iraq, Iran and North Korea for what they are, we must be equally bold in identifying other evils that confront us. For there is another Axis of Evil in the world: poverty and ignorance; disease and environmental disorder; corruption and political oppression. We may well put down terror in its present manifestations. But if we do not attend to the larger fundamentals as well, then the ground is fertile and has been seeded for the next generation of those born to hate us, who will hold these things up before the world's poor and dispossessed, and say that all these things are in our image, and rekindle the war we are now hoping to snuff out.

The Analects, The Doctrine of the Mean
Context: It is the way of the superior man to prefer the concealment of his virtue, while it daily becomes more illustrious, and it is the way of the mean man to seek notoriety, while he daily goes more and more to ruin. It is characteristic of the superior man, appearing insipid, yet never to produce satiety; while showing a simple negligence, yet to have his accomplishments recognized; while seemingly plain, yet to be discriminating. He knows how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what is minute becomes manifested. Such a one, we may be sure, will enter into virtue.

Fourth Lecture, p. 70.
The Psychology of Man's Possible Evolution (1950)
Context: People who think they can control their negative emotions and manifest them when they want to, simply deceive themselves. Negative emotions depend on identification; if identification is destroyed in some particular case, they disappear. The strangest and most fantastic fact about negative emotions is that people actually worship them. I think that, for an ordinary mechanical man, the most difficult thing to realise is that his own and other people's negative emotions, have no value whatever and do not contain anything noble, anything beautiful or anything strong. In reality negative emotions contain nothing but weakness and very often the beginning of hysteria, insanity or crime. The only good thing about them is that, being quite useless and artificially created by imagination and identification, they can be destroyed without any loss. And this is the only chance of escape that man has.

Source: My Share Of The Task (2013), p. 394
Context: Self-discipline manifests itself in countless ways. In a leader I see it as doing those things that should be done, even when they are unpleasant, inconvenient, or dangerous; and refraining from those that shouldn't, even when they are pleasant, easy, or safe. That discipline that causes a young lieutenant to check soldier's feet for blisters or trench foot, will also carry him across a bullet-swept street to support a squad under pressure.

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, Fourth Part.
Fourth Part of Narrative

Inaugural address (1889)
Context: There is no constitutional or legal requirement that the President shall take the oath of office in the presence of the people, but there is so manifest an appropriateness in the public induction to office of the chief executive officer of the nation that from the beginning of the Government the people, to whose service the official oath consecrates the officer, have been called to witness the solemn ceremonial. The oath taken in the presence of the people becomes a mutual covenant. The officer covenants to serve the whole body of the people by a faithful execution of the laws, so that they may be the unfailing defense and security of those who respect and observe them, and that neither wealth, station, nor the power of combinations shall be able to evade their just penalties or to wrest them from a beneficent public purpose to serve the ends of cruelty or selfishness.

Light, Life, and Love: Selections from the German Mystics of the Middle Ages (1904) http://www.ccel.org/ccel/inge/light.toc.html, p. xxx - PDF and epub at Google Books http://books.google.com/books?id=Wt4PAAAAYAAJ
Context: True contemplation considers Reality (or Being) in its manifestations as well as in its origin. If this is remembered, there need be no conflict between social morality and the inner life. Eckhart recognises that it is a harder and a nobler task to preserve detachment in a crowd than in a cell; the little daily sacrifices of family life are often a greater trial than selfimposed mortifications. "We need not destroy any little good in ourselves for the sake of a better, but we should strive to grasp every truth in its highest meaning, for no one good contradicts another." "Love God, and do as you like, say the Free Spirits. Yes; but as long as you like anything contrary to God's will, you do not love Him."
There is much more of the same kind in Eckhart's sermons — as good and sensible doctrine as one could find anywhere.

The Grounds and Reasons of Christian Regeneration (1739)
Context: Some People have an Idea, or Notion of the Christian Religion, as if God was thereby declared so full of Wrath against fallen Man, that nothing but the Blood of his only begotten Son could satisfy his Vengeance.
Nay, some have gone such Lengths of Wickedness, as to assert that God had by immutable Decrees reprobated, and rejected a great Part of the Race of Adam, to an inevitable Damnation, to show forth and magnify the Glory of his Justice.
But these are miserable Mistakers of the Divine Nature, and miserable Reproachers of his great Love, and Goodness in the Christian Dispensation.
For God is Love, yea, all Love, and so all Love, that nothing but Love can come from him; and the Christian Religion is nothing else but an open, full Manifestation of the universal Love towards all Mankind.
As the Light of the Sun has only one common Nature towards all Objects that can receive it, so God has only one common Nature of Goodness towards all created Nature, breaking forth in infinite Flames of Love, upon every Part of the Creation, and calling everything to the highest Happiness it is capable of.

Address at the Rameswaram Temple on Real Worship
Context: Let me tell you again that you must be pure and help any one who comes to you, as much as lies in your power. And this is good Karma. By the power of this, the heart becomes pure (Chitta-shuddhi), and then Shiva who is residing in every one will become manifest. He is always in the heart of every one. If there is dirt and dust on a mirror, we cannot see our image. So ignorance and wickedness are the dirt and dust that are on the mirror of our hearts. Selfishness is the chief sin, thinking of ourselves first. He who thinks, "I will eat first, I will have more money than others, and I will possess everything", he who thinks, "I will get to heaven before others I will get Mukti before others" is the selfish man. The unselfish man says, "I will be last, I do not care to go to heaven, I will even go to hell if by doing so I can help my brothers." This unselfishness is the test of religion. He who has more of this unselfishness is more spiritual and nearer to Shiva. Whether he is learned or ignorant, he is nearer to Shiva than anybody else, whether he knows it or not. And if a man is selfish, even though he has visited all the temples, seen all the places of pilgrimage, and painted himself like a leopard, he is still further off from Shiva.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 60

As quoted in "Husayn ibn Mansur al-Hallaj" at Sidi Muhammad Press http://www.sufimaster.org/teachings/husayn.htm
Context: In the Name of Allah the Merciful, the Compassionate, Who manifests Himself through everything, the revelation of a clear knowing to whomsoever He wishes, peace be upon you, my son. This praise belongs to Allah Who manifests Himself on the head of a pin to whom He wishes, so that one testifies that He is not, and another testifies that there is none other than He. But the witnessing in the denying of Him is not rejected, and the witnessing in the affirming of Him is not praised.

Man's Rise to Civilization (1968)
Context: Voluntary assimilation, known as Indianization in the Americas, is one response that has occurred at other places and in other times when two cultures collided. An unusual manifestation of it is when the whole dominant culture takes up the ways of the conquered. That does not happen very often, but it did occur when the Hyksos conquered Egypt about 1700 B. C. and when the Romans conquered the Greeks in the second century B. C.

Source: yt

The True Levellers Standard Advanced (1649)

"String Theory: Where are we now? https://arxiv.org/abs/hep-th/0004075 arXiv preprint hep-th/0004075 (2000). (quote from pp. 9–10)

Source: The Ethics of Freedom (1973 - 1974), p. 17

Source: The Story of Jesus (1938), Chapter 3

127
Armageddon

66
Armageddon

10
Leaves of Morya’s Garden: Book Two: Illumination (1925)

1
Leaves of Morya’s Garden: Book Two: Illumination (1925)

On how his childhood experiences shaped his writings in “In the Author’s Universe: Interview with Sci-Fi Author Cixin Liu” https://vocal.media/futurism/in-the-authors-universe-interview-with-sci-fi-author-cixin-liu in Vocal (2016)

Initiation Into Hermetics (1956)

Cooperation, Terrorism, UK & USA, President Trump, Resolving Conflict, Defense, Crimea, The Media, Nuclear Weapons Policy: 15th Plenary Session (18 October 2018)

Apostolic exhortation Familiaris Consortio on the role of the Christian family in the modern world, 22 November 1981, St Peter's Basilica

A Bill for Establishing Religious Freedom, Chapter 82 (1779). Published in The Works of Thomas Jefferson in Twelve Volumes http://oll.libertyfund.org/ToC/0054.php, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam's Sons, 1904, Vol. 1 http://oll.libertyfund.org/Texts/Jefferson0136/Works/0054-01_Bk.pdf, pp. 438–441. Comparison of Jefferson's proposed draft and the bill enacted http://web.archive.org/web/19990128135214/http://www.geocities.com/Athens/7842/bill-act.htm
1770s

Not that there’s much difference.
Source: The Laundry Files, The Jennifer Morgue (2006), Chapter 11, “Destiny Entangled” (p. 222)

Chap. IV, Democracy and Dictatorship
“Marxism and Bolshevism: Democracy and Dictatorship,” (1934) http://www.marxists.org/archive/kautsky/1934/bolshevism/index.htm

"The Ethics of Human Beings Toward Non-human Beings", p. 276
The Universal Kinship (1906), The Ethical Kinship

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Ideal, p. 144

Letter in response to sixth-grader Phyllis Wright, asking whether scientists pray, and if so, what they pray for (24 January 1936) p. 92-93
Attributed in posthumous publications, Einstein and Religion (1999)

Il me semble que la tache politique actuelle dans une société comme la notre c’est de critiquer le jeu des institutions apparemment les plus neutres et les plus indépendantes, de les critiquer et les attaquer de telle manière que la violence politique qui s’exerçait obscurément en elles (les institutions) surgissent et qu’on puisse lutter contre elles.
Debate with Noam Chomsky, École Supérieure de Technologie à Eindhoven, November 1971

Part 2
Discourse on Voluntary Servitude (1548)

Cause, Principle, and Unity (1584)

Chap. 1: "To Whom Much is Forgiven..."
The New Being (1955)

The Ocean of Theosophy by William Q. Judge (1893), Chapter 11, Karma

The Ocean of Theosophy by William Q. Judge (1893), Chapter 8, Of Reincarnation

The Ocean of Theosophy by William Q. Judge (1893), Chapter 2, General Principles

Maitreya's Mission Vol. III (1997)

The Ageless Wisdom, An Introduction to Humanity's Spiritual Legacy (1996)

He shrugged. “Old habits, Mr Bastable. Religion is the panacea for defeat. We have a great tendency to rationalize our despair in mystical and utopian terms.”
Book 2, Chapter 4 “The Black Ships” (p. 361)
Oswald Bastable, The Steel Tsar (1981)

Proclamation – Humiliation and Prayer https://wallbuilders.com/proclamation-humiliation-prayer-1812-2/ (20 August 1812)

2010s, 2019, What's So Great About Western Civilization (2019)

"This Too a Philosophy of History for the Formation of Humanity" ["Auch eine Philosophie zur Geschichte der Menscheit"] (1774), as translated by Michael N. Forster, in Johann Gottlieb von Herder: Philosophical Writings (2002), edited by Michael N. Forster, p. 299

Source: The Way Towards The Blessed Life or the Doctrine of Religion 1806, p. 78

Source: The Characteristics of the Present Age (1806), p. 268

Source: The Characteristics of the Present Age (1806), p. 264

Source: The Characteristics of the Present Age (1806), p. 64

Jane Sinnett, trans 1846 p. 24
The Vocation of Man (1800), Doubt

Jane Sinnett, trans 1846 p. 21
The Vocation of Man (1800), Doubt

Jane Sinnett, trans 1846 p. 13
The Vocation of Man (1800), Doubt

Manifesto 22 July 2011

We must, however, take care not to carry this disposition too far, lest we loosen the bands of society, which is kept together by the hope of reward, and the fear of punishment. It has been always considered, that the Judges in our foreign possessions abroad were not bound by the rules of proceeding in our Courts here. Their laws are often altogether distinct from our own. Such is the case in India and other places. On appeals to the Privy Council from our colonies, no formal objections are attended to, if the substance of the matter or the corpus delicti sufficiently appear to enable them to get at the truth and justice of the case.
King v. Suddis (1800), 1 East, 314. Lord Kenyon is later reported to have written, "I once before had occasion to refer to the opinion of a most eminent Judge, who was a great Crown lawyer, upon the subject, I mean Lord Hale; who even in his time lamented the too great strictness which had been required in indictments, and which had grown to be a blemish and inconvenience in the law; and observed that more offenders escaped by the over easy ear given to exceptions in indictments than by their own innocence". King v. Airey (c. 1800), 2 East, 34.

Mondrian refers to André Gide's 'Dada', in 'Nouvelle Revue Francaise', 1 April 1920
As quoted by the editors of 'The New Art – The New Life', op. cit. (Intro., note 1), p. 395, note 8
1920's

On the Monad
The Theology of Arithmetic

Peter Gorsen, about the depiction of wounded children in Helnwein's work, Albertina Museum catalogue, Gottfried Helnwein solo-exhibition, 1985, www.gottfried-helnwein-child.com http:////www.gottfried-helnwein-child.com/index.html

spring from a kind of mother fixation as well as a terror of the cold. He was a bull of a man much given to boats and riparian dalliance, but he had bad circulation. He had other things too, including a Chinese-style priapism which enabled him to copulate, usually in public, six times in a row, the secret being his failure to detumesce. This, of course, like acne and the common cold, can be a symptom of tertiary syphilis, which Maupassant certainly had.
Non-Fiction, Homage to QWERT YUIOP: Selected Journalism 1978-1985 (1986)

1840s, Heroes and Hero-Worship (1840), The Hero as Prophet

"Civilization," London and Westminster Review (April 1836)

Source: Reason: The Only Oracle Of Man (1784), Ch. V Section II - Containing Observations on the Providence and Agency of God, as it Respects the Natural and Moral World, with Strictures on Revelation in General

Source: Man in Evolution (1941), Chapter 10

"Are Socialists Psychos?" https://www.trevorloudon.com/2006/12/are-socialists-psychos/

Michel Henry, Incarnation. Une philosophie de la chair, éd. du Seuil, 2000, p. 373
Books on Religion and Christianity, Incarnation: A philosophy of Flesh (2000)
Original: (fr) Notre chair porte en elle le principe de sa manifestation, et cette manifestation n’est pas l’apparaître du monde. En son auto-impressionnalité pathétique, en sa chair même, donnée à soi en l’Archi-passibilité de la Vie absolue, elle révèle celle-ci qui la révèle à soi, elle est en son pathos l’Archi-révélation de la Vie, la Parousie de l’absolu. Au fond de sa Nuit, notre chair est Dieu.

The Reappearance of the Christ and the Masters of Wisdom (1980)

The Aquarian Conspiracy (1980), Chapter Five, The American Matrix for Transformation

No causes, whether material, formal, efficient, or final. But there are levels on top of that, where the vocabulary changes.

Chap. 3 : The World Moves by Itself
The Big Picture (2016)

Pithy Aphorisms: Wise Saying and Counsels, Edited by Mansoor Limba, Tehran: The Institute for Compilation and Publication of Imam Khomeini’s Works -- International Affairs Department, p. 6.
Theology and Mysticism

"The Scientific Aspect of Monte Carlo Roulette" (1894)

The Transhumanism Handbook, 2019

Source: Esoteric Christianity: Or, The Lesser Mysteries (1914), Chapter IV. The Historical Christ

Variant translation: Now slavery has a certain likeness to death, hence it is also called civil death. For life is most evident in a thing's moving itself, while what can only be moved by another, seems to be as if dead. But it is manifest that a slave is not moved by himself, but only at his master's command.
Chapter 14 https://www.pathsoflove.com/aquinas/perfection-of-the-spiritual-life.html#chapter14
On The Perfection of the Spiritual Life https://www.pathsoflove.com/aquinas/perfection-of-the-spiritual-life.html (1269-1270)
Original: (la) Vita enim in hoc maxime manifestatur quod aliquid movet se ipsum; quod autem non potest moveri nisi ab alio, quasi mortuum esse videtur.

Source: Michel Henry, Material Phenomenology, Fordham University Press, 2008, p. 2
Source: Books on Phenomenology and Life, Material Phenomenology (1990)

Source: Foundations of Buddhism (1930)

Source: Foundations of Buddhism (1930)

Source: Foundations of Buddhism (1930)

Source: Foundations of Buddhism (1930)

Source: Glamour: A World Problem (1950), Certain Preliminary Clarifications, p. 2

Source: The Prince (1513), Ch. 17; translated by Luigi Ricci

Later life
Source: ‘Reforming the Labour Party’, Contemporary Record, Volume 8, Issue 3 (1994), p. 540

Source: Essays and Addresses, Vol. III- Evolution and Occultism (1913)

Source: Essays and Addresses, Vol. III- Evolution and Occultism (1913)

[Chapter X, Living Philosophies, 149, 1931, Simon & Schuster]

The Madness of Crowds: Gender, Race and Identity (2019)