Quotes about supreme

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Nietzsche's Zarathustra (1988), p. 40

The Notebooks of Leonardo da Vinci (1883), XIV Anatomy, Zoology and Physiology

Sec. 318
The Gay Science (1882)

"Rothbardian Ethics" (20 May 2002) http://www.lewrockwell.com/hoppe/hoppe7.html

Sri Ramana Gita

"Dixie Members Of Congress Bitterly Hit Court Ruling" https://www.newspapers.com/clip/12135575/the_greenville_news/. The Greenville News. United Press. April 4, 1944. p. 4 ; ‘Congressmen From South Hit Negro Vote Rule’; Los Angeles Times; April 4, 1944, p. 2
Speech following Smith v. Allright, which outlawed white primaries as used in Mississippi
1940s

Dickerson v. United States, 530 U.S. 428, 461 http://straylight.law.cornell.edu/supct/html/99-5525.ZD.html (2000) (dissenting).
2000s

Source: 1950s, My Philosophical Development (1959), p. 213

Letter (7 April 1832) on the ruling in Worcester v. Georgia.
1830s

Srimad Bhagavatam, Bhaktivedanta Book Trust, 1999. Canto 5, Chapter 23, verse 3, purport. Vedabase http://www.vedabase.com/en/sb/5/23/3
Quotes from Books: Loving God, Quotes from Books: Regression of Science

Sample of Bradwardine devotional writing quoted by James Burnes, The Church of England Magazine under the superintendence of clergymen of the United Church of England and Ireland Vol. IV (January to June 1838)

2000s, 2002, Letter to the American people (2002)

A Critical Examination of the Declaration of Rights
Anarchical Fallacies (1843)

Sri Ramana Gita

Source: Civilisation (1969), Ch. 5: The Hero as Artist

Harvard University address (1978)

"Likeness to God", an address in Providence, Rhode Island (1828)
Context: Likeness to God is the supreme gift. He can communicate nothing so precious, glorious, blessed, as himself. To hold intellectual and moral affinity with the Supreme Being, to partake his spirit, to be his children by derivations of kindred excellence, to bear a growing conformity to the perfection which we adore, this is a felicity which obscures and annihilates all other good.
It is only in proportion to this likeness, that we can enjoy either God or the universe.

"Likeness to God", an address in Providence, Rhode Island (1828) http://www.americanunitarian.org/likeness.htm
Context: I affirm, and would maintain, that true religion consists in proposing, as our great end, a growing likeness to the Supreme Being. Its noblest influence consists in making us more and more partakers of the Divinity. For this it is to be preached. Religious instruction should aim chiefly to turn men's aspirations and efforts to that perfection of the soul, which constitutes it a bright image of God. Such is the topic now to be discussed; and I implore Him, whose glory I seek, to aid me in unfolding and enforcing it with simplicity and clearness, with a calm and pure zeal, and with unfeigned charity.

Jean-Christophe (1904 - 1912), Journey's End: The Burning Bush (1911)
Context: "Thou art not alone, and thou dost not belong to thyself. Thou art one of My voices, thou art one of My arms. Speak and strike for Me. But if the arm be broken, or the voice be weary, then still I hold My ground: I fight with other voices, other arms than thine. Though thou art conquered, yet art thou of the army which is never vanquished. Remember that and thou wilt fight even unto death."
"Lord, I have suffered much!"
"Thinkest thou that I do not suffer also? For ages death has hunted Me and nothingness has lain in wait for Me. It is only by victory in the fight that I can make My way. The river of life is red with My blood."
"Fighting, always fighting?"
"We must always fight. God is a fighter, even He Himself. God is a conqueror. He is a devouring lion. Nothingness hems Him in and He hurls it down. And the rhythm of the fight is the supreme harmony. Such harmony is not for thy mortal ears. It is enough for thee to know that it exists. Do thy duty in peace and leave the rest to the Gods."

Gleanings from the Writings of Bahá'u'lláh
Context: Man is the supreme Talisman. Lack of a proper education hath, however, deprived him of that which he doth inherently possess. Through a word proceeding out of the mouth of God he was called into being; by one word more he was guided to recognize the Source of his education; by yet another word his station and destiny were safeguarded. The Great Being saith: Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom. <!-- CXXII, pp. 259-260

Ἄριστον μὲν ὕδωρ, ὁ δὲ χρυσὸς αἰθόμενον πῦρ ἅτε διαπρέπει
νυκτὶ μεγάνορος ἔξοχα πλούτου.
Olympian 1, line 1-2; page 1
Closer translation:
Best is water, but gold stands out blazing like fire
at night beyond haughty wealth.
Olympian Odes (476 BC)

Philosophiae Naturalis Principia Mathematica (1687), Scholium Generale (1713; 1726)
Context: This Being governs all things, not as the soul of the world, but as Lord over all: And on account of his dominion he is wont to be called Lord God παντοκρáτωρ or Universal Ruler. For God is a relative word, and has a respect to servants; and Deity is the dominion of God, not over his own body, as those imagine who fancy God to be the soul of the world, but over servants. The supreme God is a Being eternal, infinite, absolutely perfect; but a being, however perfect, without dominion, cannot be said to be Lord God; for we say, my God, your God, the God of Israel, the God of Gods, and Lord of Lords; but we do not say, my Eternal, your Eternal, the Eternal of Israel, the Eternal of Gods; we do not say, my Infinite, or my Perfect: These are titles which have no respect to servants. The word God usually signifies Lord; but every lord is not a God. It is the dominion of a spiritual being which constitutes a God; a true, supreme or imaginary dominion makes a true, supreme or imaginary God. And from his true dominion it follows, that the true God is a Living, Intelligent and Powerful Being; and from his other perfections, that he is Supreme or most Perfect. He is Eternal and Infinite, Omnipotent and Omniscient; that is, his duration reaches from Eternity to Eternity; his presence from Infinity to Infinity; he governs all things, and knows all things that are or can be done. He is not Eternity or Infinity, but Eternal and Infinite; he is not Duration or Space, but he endures and is present. He endures for ever, and is every where present; and by existing always and every where, he constitutes Duration and Space. Since every particle of Space is always, and every indivisible moment of Duration is every where, certainly the Maker and Lord of all things cannot be never and no where. Every soul that has perception is, though in different times and in different organs of sense and motion, still the same indivisible person. There are given successive parts in duration, co-existant parts in space, but neither the one nor the other in the person of a man, or his thinking principle; and much less can they be found in the thinking substance of God. Every man, so far as he is a thing that has perception, is one and the same man during his whole life, in all and each of his organs of sense. God is the same God, always and every where. He is omnipresent, not virtually only, but also substantially; for virtue cannot subsist without substance. In him are all things contained and moved; yet neither affects the other: God suffers nothing from the motion of bodies; bodies find no resistance from the omnipresence of God. 'Tis allowed by all that the supreme God exists necessarily; and by the same necessity he exists always and every where. Whence also he is all similar, all eye, all ear, all brain, all arm, all power to perceive, to understand, and to act; but in a manner not at all human, in a manner not at all corporeal, in a manner utterly unknown to us. As a blind man has no idea of colours, so have we no idea of the manner by which the all-wise God perceives and understands all things. He is utterly void of all body and bodily figure, and can therefore neither be seen, nor heard, nor touched; nor ought to be worshipped under the representation of any corporeal thing. We have ideas of his attributes, but what the real substance of any thing is, we know not. In bodies we see only their figures and colours, we hear only the sounds, we touch only their outward surfaces, we smell only the smells, and taste the favours; but their inward substances are not to be known, either by our senses, or by any reflex act of our minds; much less then have we any idea of the substance of God. We know him only by his most wise and excellent contrivances of things, and final causes; we admire him for his perfections; but we reverence and adore him on account of his dominion. For we adore him as his servants; and a God without dominion, providence, and final causes, is nothing else but Fate and Nature. Blind metaphysical necessity, which is certainly the same always and every where, could produce no variety of things. All that diversity of natural things which we find, suited to different times and places, could arise from nothing but the ideas and will of a Being necessarily existing. But by way of allegory, God is said to see, to speak, to laugh, to love, to hate, to desire, to give, to receive, to rejoice, to be angry, to fight, to frame, to work, to build. For all our notions of God are taken from the ways of mankind, by a certain similitude which, though not perfect, has some likeness however. And thus much concerning God; to discourse of whom from the appearances of things, does certainly belong to Natural Philosophy.

Principles of Social Reconstruction [Originally titled Why Men Fight : A Method Of Abolishing The International Duel], Ch. VIII : What We Can Do, p. 257
1910s
Context: It is preoccupation with possessions, more than anything else, that prevents men from living freely and nobly. The State and Property are the great embodiments of possessiveness; it is for this reason that they are against life, and that they issue in war. Possession means taking or keeping some good thing which another is prevented from enjoying; creation means putting into the world a good thing which otherwise no one would be able to enjoy. Since the material goods of the world must be divided among the population, and since some men are by nature brigands, there must be defensive possession, which will be regulated, in a good community, by some principle of impersonal justice. But all this is only the preface to a good life or good political institutions, in which creation will altogether outweigh possession, and distributive justice will exist as an uninteresting matter of course.
The supreme principle, both in politics and in private life, should be to promote all that is creative, and so to diminish the impulses and desires that center round possession.

Rousseau's Theory of the State (1873)
Context: We … have humanity divided into an indefinite number of foreign states, all hostile and threatened by each other. There is no common right, no social contract of any kind between them; otherwise they would cease to be independent states and become the federated members of one great state. But unless this great state were to embrace all of humanity, it would be confronted with other great states, each federated within, each maintaining the same posture of inevitable hostility. War would still remain the supreme law, an unavoidable condition of human survival.
Every state, federated or not, would therefore seek to become the most powerful. It must devour lest it be devoured, conquer lest it be conquered, enslave lest it be enslaved, since two powers, similar and yet alien to each other, could not coexist without mutual destruction.
The State, therefore, is the most flagrant, the most cynical, and the most complete negation of humanity. It shatters the universal solidarity of all men on the earth, and brings some of them into association only for the purpose of destroying, conquering, and enslaving all the rest. It protects its own citizens only; it recognises human rights, humanity, civilisation within its own confines alone. Since it recognises no rights outside itself, it logically arrogates to itself the right to exercise the most ferocious inhumanity toward all foreign populations, which it can plunder, exterminate, or enslave at will. If it does show itself generous and humane toward them, it is never through a sense of duty, for it has no duties except to itself in the first place, and then to those of its members who have freely formed it, who freely continue to constitute it or even, as always happens in the long run, those who have become its subjects. As there is no international law in existence, and as it could never exist in a meaningful and realistic way without undermining to its foundations the very principle of the absolute sovereignty of the State, the State can have no duties toward foreign populations. Hence, if it treats a conquered people in a humane fashion, if it plunders or exterminates it halfway only, if it does not reduce it to the lowest degree of slavery, this may be a political act inspired by prudence, or even by pure magnanimity, but it is never done from a sense of duty, for the State has an absolute right to dispose of a conquered people at will.
This flagrant negation of humanity which constitutes the very essence of the State is, from the standpoint of the State, its supreme duty and its greatest virtue. It bears the name patriotism, and it constitutes the entire transcendent morality of the State. We call it transcendent morality because it usually goes beyond the level of human morality and justice, either of the community or of the private individual, and by that same token often finds itself in contradiction with these. Thus, to offend, to oppress, to despoil, to plunder, to assassinate or enslave one's fellowman is ordinarily regarded as a crime. In public life, on the other hand, from the standpoint of patriotism, when these things are done for the greater glory of the State, for the preservation or the extension of its power, it is all transformed into duty and virtue. And this virtue, this duty, are obligatory for each patriotic citizen; everyone is supposed to exercise them not against foreigners only but against one's own fellow citizens, members or subjects of the State like himself, whenever the welfare of the State demands it.
This explains why, since the birth of the State, the world of politics has always been and continues to be the stage for unlimited rascality and brigandage, brigandage and rascality which, by the way, are held in high esteem, since they are sanctified by patriotism, by the transcendent morality and the supreme interest of the State. This explains why the entire history of ancient and modern states is merely a series of revolting crimes; why kings and ministers, past and present, of all times and all countries — statesmen, diplomats, bureaucrats, and warriors — if judged from the standpoint of simple morality and human justice, have a hundred, a thousand times over earned their sentence to hard labour or to the gallows. There is no horror, no cruelty, sacrilege, or perjury, no imposture, no infamous transaction, no cynical robbery, no bold plunder or shabby betrayal that has not been or is not daily being perpetrated by the representatives of the states, under no other pretext than those elastic words, so convenient and yet so terrible: "for reasons of state."

Of the Network of Signifiers
The Four Fundamental Concepts of Psycho Analysis (1978)
Context: It is on this step that depends the fact that one can call upon the subject to re-enter himself in the unconscious—for, after all, it is important to know who one is calling. It is not the soul, either mortal or immortal, which has been with us for so long, nor some shade, some double, some phantom, nor even some supposed psycho-spherical shell, the locus of the defences and other such simplified notions. It is the subject who is called— there is only he, therefore, who can be chosen. There may be, as in the parable, many called and few chosen, but there will certainly not be any others except those who are called. In order to understand the Freudian concepts, one must set out on the basis that it is the subject who is called—the subject of Cartesian origin. This basis gives its true function to what, in analysis, is called recollection or remembering. Recollection is not Platonic reminiscence —it is not the return of a form, an imprint, a eidos of beauty and good, a supreme truth, coming to us from the beyond. It is something that comes to us from the structural necessities, something humble, born at the level of the lowest encounters and of all the talking crowd that precedes us, at the level of the structure of the signifier, of the languages spoken in a stuttering, stumbling way, but which cannot elude constraints whose echoes, model, style can be found, curiously enough, in contemporary mathematics.

1850s, The House Divided speech (1858)
Context: Such a decision is all that slavery now lacks of being alike lawful in all the States. Welcome, or unwelcome, such decision is probably coming, and will soon be upon us, unless the power of the present political dynasty shall be met and overthrown. We shall lie down pleasantly dreaming that the people of Missouri are on the verge of making their State free, and we shall awake to the reality instead, that the Supreme Court has made Illinois a slave State. To meet and overthrow the power of that dynasty is the work now before all those who would prevent that consummation. This is what we have to do. How can we best do it?

Sādhanā : The Realisation of Life http://www.spiritualbee.com/spiritual-book-by-tagore/ (1916)
Context: Compulsion is not indeed the final appeal to man, but joy is. And joy is everywhere; it is in the earth's green covering of grass; in the blue serenity of the sky; in the reckless exuberance of spring; in the severe abstinence of grey winter; in the living flesh that animates our bodily frame; in the perfect poise of the human figure, noble and upright; in living; in the exercise of all our powers; in the acquisition of knowledge; in fighting evils; in dying for gains we never can share. Joy is there everywhere; it is superfluous, unnecessary; nay, it very often contradicts the most peremptory behests of necessity. It exists to show that the bonds of law can only be explained by love; they are like body and soul. Joy is the realisation of the truth of oneness, the oneness of our soul with the world and of the world-soul with the supreme lover.

The New Course (1924)

Introduction
The Occult World

1900s, "The Study of Mathematics" (November 1907)

Source: Contribution to the Critique of Hegel's Philosophy of Right (1843)

Contribution to the Critique of Hegel's Philosophy of Right (1843)

Full version of the original (ca. 1942)
The Serenity Prayer (c. 1942)

Source: The Count of Monte Cristo

Source: Eat, Pray, Love

Source: Favorite Poems

Source: Bridget Jones's Diary

Source: The War of Art: Break Through the Blocks & Win Your Inner Creative Battles

...in der ganzen Natur, mit dem Grad der Intelligenz die Fähigkeit zum Schmerze sich steigert, also ebenfalls erst hier ihre höchste Stufe erreicht.
The Wisdom of Life. Chapter II. Personality, or What a Man Is: Footnote 19
Parerga and Paralipomena (1851), Not yet placed by volume, chapter or section

Source: The Mark of Athena

Source: Eat, Pray, Love

Source: Playing with Fire

quote of 1953; as cited in Smithsonian magazine.
Variants:
Every morning when I wake up, I experience an exquisite joy — the joy of being Salvador Dalí — and I ask myself in rapture: What wonderful things is this Salvador Dalí going to accomplish today?
Every morning when I awake, the greatest of joys is mine: that of being Salvador Dalí.
Quotes of Salvador Dali, 1951 - 1960

Source: Brave New World

Source: Don't Waste Your Life

Source: The Rich and the Rest of Us: A Poverty Manifesto

Source: Grip of the Shadow Plague

Source: Childhood's End

Source: Ulysses

Source: Cosmic Trigger Volume I: Final Secret of the Illuminati

Source: Eat, Pray, Love

Source: Dune

Source: Starship Troopers

Source: My Life: A Spoken Autobiography

Source: The Year of the Flood

Source: The Unbearable Lightness of Being (1984), Part Five: Lightness and Weight

Source: The Art of Seduction

Source: Old Christmas: From the Sketch Book of Washington Irving

Source: The Magus

Variant: Life's great happiness is to be convinced we are loved.
Source: Les Misérables

2014, Speech: Sponsorship Speech for the FY 2015 National Budget

Reflections on the Revolution in France (1790)

Grapes from Thorns (1972), page 67.

1920s, Authority and Religious Liberty (1924)

Interview by Jan Mickelson, August 9, 2007 http://www.mickelson.libsyn.com/index.php?post_year=2007&post_month=08
2000s, 2006-2009

Kunnumpuram, K. (2005) Towards a New Humanity: Reflections on the Church's Mission in India Today. Mumbai: St Pauls
On the Church

Holy Terror: The inside story of Islamic terrorism (1987)

Proposals for a New Law Code (1768)

Gloria Allred. 1990 Gloria Allred testimony before United States Senate Committee on the Judiciary. Publication Title: Hearings on the Nomination of David H. Souter to be Associate Justice of the Supreme Court of the United States, September 13, 14, 17, 18, and 19, 1990. Category: Congressional Committee Materials. Collection: Additional Government Publications. Publication name: Supreme Court Nomination Hearings. Date issued: September 13, 1990. Congress. 101st Congress, 2nd Session. www.gpo.gov http://www.gpo.gov/fdsys/pkg/GPO-CHRG-SOUTER/pdf/GPO-CHRG-SOUTER-5-2-1.pdf, more info at S. Hrg. 101-1263 at www.gpo.gov http://www.gpo.gov/fdsys/granule/GPO-CHRG-SOUTER/GPO-CHRG-SOUTER-2-4-1-5-3

The Necessary Angel (1951), Imagination as Value

Source: The transformation of corporate control, 1993, p. 177

…. The fruits of this research were until recently unavailable except to a few initiates and they now form a cornerstone of the second wave in the feminist revolution....
Lesbian Nation (N.Y.: Simon & Schuster, 1973 (SBN (not ISBN) 671-21433-0)), pp. 248–249.

Source: 1930s- 1950s, The End of Economic Man (1939), p. 149

2014, Speech: Sponsorship Speech for the Supplemental Appropriations for FY 2014

Source: Discourse on Colonialism (1955), p. 36

Lecture December 13, 1959 The Reality of the Christ Hierarchy
Christ

No. 33
The Federalist Papers (1787–1788)

Speech in Chippenham (12 June 1926), quoted in Our Inheritance (London: Hodder and Stoughton, 1938), pp. 164-165.
1926

30 September 1982.
The Teachings of Babaji