Non Fiction Authors From France

"Sadly, almost with terror, I often looked at the threadlike path which I saw, lower down, winding in the valleys and disappearing between the mountains. The day would come when it would lead me back to the sorrowful world that existed beyond the distant hill ranges, and so thinking, an indescribable suffering lay hold of me."

"Probably he will vanish like a mirage, with his caparisoned little steed and his party of followers, dressed in all the colours of the rainbow. He is a part of the enchantment in which I have lived these last fifteen days. This new episode is of the stuff that dreams are made of. In a few minutes, I shall wake up in a real bed, in some country not haunted by geni nor by "incarnated Lamas" wrapped in shimmering silk. A country where men wear ugly dark coats and the horses do not carry silver inlaid saddles on golden-yellow cloths."

"The Masters of the secret teachings say that the truth learned from another is of no value, and that the only truth which is living and effective, which is of value, is the truth which we ourselves discover. p. 13"

"The great majority of readers and hearers are the same all over the world. I have no doubt that the people of your country are like those I have met in China and India, and these latter were just like Tibetans. If you speak to them of profound Truths they yawn, and, if they dare, they leave you, but if you tell them absurd fables they are all eyes and ears."

"The attainment of transcendent insight is the real object of the training advocated in the traditional Oral Teachings, which do not consist, as so many imagine, in teaching certain things to the pupil, in revealing to him certain secrets, but rather in showing him the means to learn them and discover them for himself."

"I go to Korea. Panya-an; the "monastery of wisdom" concealed in the heart of the forest opens its door to me. When I went there to beg temporary admittance, heavy rains had washed the path away. I found the Panya-an monks busy repairing it. The novice sent by his abbot to introduce me stopped before one of the workers as muddy as his companions, bowed respectfully and said a few words to him. The digger, leaning on his spade, looked at me intently for a while, then nodded his consent and began to work again, without taking any more notice of me. He is the head of the hermitage, my guide told me. He is willing to give you a room."

"Literally, lhag thong, means to see more, to see beyond, to see extremely, supremely. Thus, not only to see more than that which is seen by the mass of mankind who are crassly ignorant, but to see beyond the bounds limiting the vision of cultivated minds, to bring into being the third eye of Knowledge which the adepts of tantric sects place in the center of the forehead of their symbolic Gods. p. 14"

"To the Tibetans, it seemed perfectly logical for Alexandra David-Néel to have traveled to Lhasa: she was returning to the site of a previous incarnation."

"It was when she moved to Sikkim that she met three people who were to influence her life profoundly... This was the beginning of the most important and fulfilling period of David-Néel’s life. She actually underwent a physical transformation, the “neurasthenic,” somewhat unhealthy woman suddenly growing well and looking years younger....Her state of health improved enormously above a certain altitude —but it also seems significant that David-Néel, who until then had been isolated from other Buddhists, was suddenly living in a place where she received support for her practice."

"When the Dalai Lama asked her how she could have become a Buddhist without a teacher, she said, When I adopted the principles of Buddhism, I knew not a single Buddhist, and was perhaps the only Buddhist in Paris. During their first conversation, the Gomchen of Lachen remarked, You have seen the ultimate and supreme light. It isn’t in a year or two of meditation that one arrives at the concepts you express."

"Of her several shorter efforts, “Women in Tibet” (Asia 1934) was an unmitigated triumph... female readers from countries as far apart as America and China were writing to her craving more information. The piece analyzed the means by which Tibetan women mastered a harsh environment and gained sway over their men. The women had achieved a de facto equality despite law and scripture unfavorable to them, this by virtue of innate independence and physical stamina. Tibetan women were clever and brave and therefore valued by their husbands."

"The tenor of the article showed that David-Neel remained a firm feminist—no less than during the period when she had crusaded for the legal rights of housewives and unwed mothers, still more for their economic independence."

"She predicted, wrongly, that she would die young... Without warning, a demonic voice would whisper in her ear that she could put a quick end to her troubles. She knew she mustn’t let it triumph. I belong to a new breed, she would reply. We are few in number but we will accomplish our mission. I am doing what I must."

"Whether one looks at Alexandra David-Néel the adventurer and explorer, the anthropologist, the scholar or the writer, her life is a testimony of an exceptional and highly gifted individual who stopped at nothing to achieve her aims, and in the process left behind a legacy of books, both entertaining and scholarly, that many successive generations will be able to study and enjoy. Although she was not known to have been officially affiliated with any specific occult group in the West, any esoteric school that cares to investigate or research her books as regards the world of the occult could only benefit thereby."

"The faith commended to their faithful by all religions, and considered by them as a virtue essential for him who hopes for eternal salvation, is nowise approved in the Secret Teachings. Based on the advice given by the Buddha to His disciples, the primary recommendation that the Masters give to neophytes is: Doubt! Doubt is an incitement to research, and research is the Way which leads to Knowledge. p. 15"

"For several years I have referred to this, hitherto, rare and inaccessible work as the I-told-you-so-book, because it has often been implied that I have invented my explanations of Buddhism out of thin air, thus falsifying its authentic teachings.... Yet, despite the occultist flavor of its title, The Secret Oral Teachings in the Tibetan Buddhist Sects is the most direct, no-nonsense, and down-to-earth explanation of Mahayana Buddhism which has thus far been written."

"In 1891, when she was twenty-three, David-Néel had an unexpected, but most timely windfall. Her English friend, Elisabeth Morgan... left David-Néel a small inheritance... enough to allow David-Néel to travel for more than a year through Ceylon and India. On this first of her major trips to Asia, David-Néel was reunited with Annie Besant, who was now the President of the Theosophical Society, with its headquarters in Adyar, near Madras, in India. During her stay there she studied Sanskrit with them, and then moved on to the holy city of Benares on the Ganges. Here she studied yoga with the famous guru, Swami Bhaskarananda of Varanasi... It was also in India where she first heard Tibetan music, which fascinated her. She was however, compelled to return to Brussels when her money ran out."

"1889 also marks the first of Alexandra’s so-called neurasthenic crises... Alexandra... attempted to emancipate herself from what she deemed unworthy passions and habits. She claimed to have seen the banality of most human pleasures... To her diary... she confided that she could not believe in romantic love, which would only lead to infidelity, betrayal, and a broken heart."

"That same day a little before dusk the young man appeared in the valley with his caravan. He wore the very same dress and the foreign sun hat which I had seen in my dream, and in the morning vision."

"To discuss this legitimacy is not always easy. The Buddha insisted strongly on the necessity of examining the propositions put forward by Him, and of understanding them personally before accepting them as true. The ancient texts leave no doubt on this point: Do not believe on the strength of traditions even if they have been held in honour for many generations and in many places; do not believe anything because many people speak of it; do not believe on the strength of sages of old times; do not believe that which you have yourselves imagined, thinking that a god has inspired you. Believe nothing which depends only on the authority of your masters or of priests. After investigation. believe that which you have yourselves tested and found reasonable, and which is for your good and that of others. p. 9"

"As for the method which mystics call the Short Path, the Direct Path, it is considered as most hazardous. It is – according to the masters who teach it – as if instead of following the road which goes round a mountain ascending gradually towards its summit, one attempted to reach it in straight line, climbing perpendicular rocks and crossing chasms on a rope. Only first rate equilibrists, exceptional athletes, completely free from giddiness, can hope to succeed in such a task. Even the fittest may fear sudden exhaustion or dizziness. And there inevitably follows a dreadful fall in which the too presumptuous alpinist breaks his bones."

"It is evident that the great majority of those who call themselves Buddhists have not been able to rise to the mental level of the Teaching of the Buddha. Most of them have built up for their own use various kinds of Buddhism which are anything but Buddhist and, in their ignorance, they uphold, often with bitterness, their belief and their absurd practices as the expression of the purest orthodoxy. p. 9"

"The object of these teachings is not to amuse the simple-minded, those charitably called in the Tibetan Scriptures the "children", it is meant for the strong to make them stronger, for the intelligent to make them more intelligent, for the shrewd to develop their shrewdness and to lead them to the possession of transcendent insight (lhag thong) which constitutes the real enlightenment. p. 11"

"At the age of 16 she was already running away from home for jaunts across Europe, and she traveled to India at 21... It was not until middle age that she married... in 1910 he (her husband) offered her a “long voyage”—he meant something like a year—to “get it out of her system.” She was gone for fourteen years, traveling and living in India, Sikkim, Nepal, Bhutan, China, Japan, making forays into the forbidden kingdom of Tibet."

"Moreover, all are unanimous in declaring the first method the safer of the two. A pure life, the performance of good deeds, righteousness, compassion, detachment from worldly cares, selflessness and quietness of mind act – they say – as a cleansing process which gradually removes the impure dust that covers the mental eyes,"

"Do not run or fly away in order to become free. Rather, go deeply into the narrow space given you. There you will find God and all things."

"Here below, God is the feeblest and most destitute of beings; his love, unlike that of idols, does not fill the carnal part of the soul."

"The hero wears armor, the saint is naked."

"There is no compulsion for man to accept the truth. But it is certainly a shame upon the human intellect when man is not even interested in finding out as to what is the truth! Islam teaches that Go"

"I wanted to make it quite clear in the very beginning that even before I learnt the first letter of Bismillah, I was convinced that God was unique and all- powerful and when God guided me to undertake a study of the Quran, my inner soul cried out that Al- Quran was the Word of God revealed to his Last Prophet Mohammed (S.A.W.). In my book "Quran, Bible and Science," I have mentioned these facts and the book has met with instant success in the entire Christian world. In this book I have devoted myself to discuss all problems from purely academic angle, rather than that of faith or belief which would have revealed only my personal convictions. This was because I desired to be treated by the world as an academician rather than a theologian. About my faith and belief, God knows what is in one's heart. I am convinced that if I identify myself with any creed, people will invariably dub me as one belonging to such and such group and feel that whatever I say or do, I do so from only the angle of such and such creed group. I know my fellow beings very well and understand their mentality only too well. I wanted to assure them that all my pronouncements are based on scientific knowledge and not on any religious dogmas. https://islamicbulletin.org/en/newsletters/IB_6/10/index.html"

"Why should we be surprised at this when we know that, for Islam, religion and science have always been considered the twin sisters? From the very beginning Islam directed people to cultivate science; the application of this precept brought with it the prodigious strides in science taken during the great era of Islamic civilization, from which, before the Renaissance, the West itself benefited."

"Thus the human element in the Old Testament is seen to be quite considerable. It is not difficult to understand why from version to version, and translation to translation, with all the corrections inevitably resulting, it was possible for the original text to have been transformed during the course of more than two thousand years."

"The Algerians of Fromentin are much more real Arabs than those of his artist colleagues."

"Fromentin was more of a colorist with pen in hand but brush."

"..the great Dutch school seemed to think of nothing but painting well [characterised by] the total absence of what today we call 'a subject'."

"What motive had a Dutch painter in painting a picture? None. And notice that he never asked for one. A peasant with a drunken red nose looks at you with his heavy eye and laughs with open mouth showing his teeth, raising a jug; if it is well painted, it has its value."

"..an entirely original painter [ Francois Millet ], high-minded and genuinely rustic in nature, who has expressed things about the country and its inhabitants, about their toil, their melancholy, and the nobleness of their labour. He has represented them in a somewhat barbaric fashion, in a manner to which his ideas gave a more expressive force than his hand possessed. The world has been grateful for his intentions; it has recognised in his methods something of the sensibility of a Burns who was a little awkward in expression.. ..He stands out as a deep thinker."

"Interpreting the Orient through the arts would destroy it, the artistic exploitation might eventually prove as harmful as military or political adventurism."

"..that zone of consciousness through which all artists travel mentally, before ever approaching the easel."

"The art of painting is only the art of expressing the invisible by the visible. Whether its roads be great or small, they are sown with problems which it is permitted to sound for one's self as truth, but which it is well to leave in their darkness as mysteries."

"The things I haven't seen with my own eyes are for me unknown."

"What we've lost - 'I said in more or less these terms' - is the proper interest in and taste for detail. We've been noting that for a long time yet the loss is irremediable. In the old days man was everything. A human face was worth a poem. When nature appeared behind a human being it was a kind of backdrop taking the place of the dark background of portrait painters or the gold of the Italian primitives.. .The day when a separation took place art was diminished. It was transformed the day that the 'subject' and the 'genre' destroyed great painting, denaturing even landscapes."

"..Africa: it's a magic word that lends itselfs to suppositions and sets amateur explorers to dreaming. I want to try to be 'at home' on this bit of foreign [Arab] soil."

"To know that a human being truly is, he must be examined in the arena where he most fully realizes his nature, thus where he is most truly himself. Excellence (arete) is the object of ethics. Anthropology is therefore inseparable from ethics."

"If we look at the parpens piled up on the building site or at the block of bronze, nothing about them manifests that they are suited to being a house or a statue. ... Aristotle speaks of the materials considered as such in terms of "the buildable" (I, 201a 16, b Bf), coining an adjective whose suffix expresses capacity (what he calls dunamis). This capacity, as we have seen, cannot be grasped after the manner of that with which perception provides us (color, hardness, etc.); it requires a gaze capable of probing more deeply, of proceeding from the real to the possible—as when Michelangelo "sees" a David in the formless block abandoned by other sculptors."

"What is most apparent and constant in Thomas' personality, the image he most likely had of himself, is the teacher. The saint was essentially a Doctor of the Church; the man was a teacher of theology and philosophy; the mystic never entirely separated his meditations from his teaching, which drew its inspiration from them."

"Philosophy always buries its undertakers."

"Guyau places at the basis of his ethics the conception of life in the broadest sense of the word. Life manifests itself in growth, in multiplication, in spreading. Ethics, according to Guyau, should be a teaching about the means through which Nature's special aim is attained, -the growth and the development of life. The moral element in man needs, therefore, no coercion, no compulsory obligation, no sanction from above; it develops in us by virtue of the very need of man to live a full, intensive, productive life. Man is not content with ordinary, commonplace existence; he seeks the opportunity to extend its limits, to accelerate its tempo, to fill it with varied impressions and emotional experiences. And as long as he feels in himself the ability to attain this end he will not wait for any coercion or command from without. "Duty," says Guyau, is "the consciousness of a certain inward power, by nature superior to all other powers. To feel inwardly the greatest that one is capable of doing is really the first consciousness of what it is one's duty to do.""

"We can judge ourselves and our ideal by posing this question: For what idea, for what person would I be ready to risk my life? He who cannot answer such a question has a vulgar and empty heart. He is incapable of feeling or doing anything grand in life, since he is unable to go beyond his individuality. He is impotent and sterile, dragging along his selfish ego like the tortoise its shell. On the contrary, he who has present in his spirit the idea of death for his ideal seeks to maintain this ideal at the height of this possible sacrifice. He draws from this supreme risk a constant tension and an indefatigable energy of the will. The only means of being great in life is having the consciousness that you will not retreat before death."

"A third equivalent of duty is borrowed from sensibility and not, like the preceding, from intelligence and activity. It’s the growing fusion of sensibilities, and the ever increasing sociable character of elevated pleasures, from which results a kind of duty or superior necessity which pushes us naturally and rationally towards others. By virtue of evolution, our pleasures grow and become increasingly impersonal; we cannot experience enjoyment within our selves as if on a deserted isle. Our milieu, to which we better adapt ourselves every day, is human society, and we can no more be happy outside of this milieu than we can breathe outside the air. The purely selfish happiness of certain Epicureans is a chimera, an abstraction, an impossibility; the true human pleasures are all more or less social. Pure egoism, rather than being an affirmation of the self, is a mutilation of the self."