Mystics

"You can never enter the kingdom of God with hardness against any one, for God is love, and if you love God you will love one another."

"Be diligent with your hands, for godliness does not lead to idleness."

"You ought never to speak to your children in a passion; for if you do, you will put devils into them."

"If you confess your sins, you must confess them to God; we are but his witnesses."

"I can freely forgive you, and I pray God to forgive you. It is God that forgives you; I am but your fellow-servant."

"You ought not to cross your children unnecessarily, for it makes them ill-natured."

"Put your hands to work and give your hearts to God."

"When I confessed my sins, I labored to remember the time when and the place where I committed them. And when I had confessed them, I cried to God to know if my confession was accepted; and by crying to God continually I traveled out of my loss."

"The first step of obedience that any of you can take is to confess your sins to God before his witnesses."

"You ought to dress yourself in modest apparel, such as becomes the people of God, and teach your family to do likewise. You ought to be industrious and prudent, and not live a sumptuous and gluttonous life, but labor for a meek and quiet spirit, and see that your family is kept decent and regular in all their goings forth, that others may see your example of faith and good works, and acknowledge the work of God in your family."

"You can't murder a man who's been dead for five centuries."

"She was beautiful when she died—a hundred years ago."

"Possibly there are more things in heaven and earth than are dreamed of in your psychiatry, Mr. Garth."

"Do you believe that the dead can influence the living?... Could you conceive of a superhuman mentality influencing someone from the other side of death?... There is such a one.... Someone, something that reaches out from beyond the grave and fills me with horrible impulses."

"Listen to them. Children of the night, what music they make."

"The spider spinning his web for the unwary fly. The blood is the life, Mr. Renfield."

"To die, to be really dead, that must be glorious.... There are far worse things awaiting man than death."

"I am Dracula.... I bid you welcome."

"The Abbey always reminds me of that old toast, 'Above lofty timbers, the walls around are bare, echoing to our laughter, as though the dead were there.'"

"They're all crazy. They're all crazy except you and me. Sometimes I have me doubts about you."

"The strength of the vampire is that people will not believe in him."

"I never drink...wine."

"You do not quite get what I mean. Herr Frankenstein was interested only in human life. First to destroy it, then recreate it. There you have his mad dream."

"Look, it's moving. It's alive, it's alive, it's alive. It's moving. It's alive, it's alive, it's alive, it's alive, it's alive!"

"I made him with these hands, and with these hands I'll destroy him."

"Have you never wanted to do anything that was dangerous? Where should we be if nobody tried to find out what lies beyond? You never wanted to look beyond the clouds and the stars, or to know what causes the trees to bud, and what changes a darkness into light? But if you talk like that, people call you crazy. Well, if I could discover just one of these things—what eternity is, for example—I wouldn't care if they did think I was crazy."

"For one who has not lived even a single lifetime, you are a wise man, Van Helsing."

"Why, even when I was innocent her hatred of me hurt a good deal. Now that I'm guilty, her belief in me would hurt even more."

"I think it will thrill you. It may shock you. It might even horrify you. So if any of you feel that you do not care to subject your nerves to such a strain, now is your chance to—Well, we warned you."

"You have created a monster and it will destroy you."

"My mind is just as open as it ever was, professor. But it's a scientific mind, and there's no place in it for superstitions."

"(Iamblichus) He is a priest before he is a philosopher, and he loves oracles, legends and revelations as an intuitive starting point for philosophical ideas. This gave him a character that was both mysterious and superstitious, which differs from that of the usual Greek philosophers, just as the importance given to the doctrines of the Chaldeans and Babylonian science differs from their method; while in this he is similar to the practice of the Gnostics. However, reading the treatises he composed reveals a very clear mind, a profound thinker, who in his exhortation to philosophy (composed in emulation of an early treatise by Aristotle) achieves a high level of awareness of the history of philosophy and poses and resolves concepts that are not insignificant in the context of Neoplatonism. (“'School of Iamblichus”', XXX, pp. 186-187)"

"Iamblichus set out to give a systematic and decisive character to Plotinus' dialectic at its most sublime but also most obscure moment, that of absolute unity and its forms, already dealt with by Amelius and Porphyry; that is, around the way of reconciling and harmonising the mystical theory of the One with the variety of unitary principles that are expected to preside over the various aspects of life: that is, the transcendent One and the immanent One, the unity of thought and being, thinking thought and thought thought, and finally thought as an intelligible world. (La Scuola di giamblico, “'School of Iamblichus”', XXX, p. 187)"

"Because he practiced justice he gained an easy access to the ears of the Gods; so much so that he had a multitude of disciples, and those who desired learning flocked to him from all parts. And it is hard to decide who among them was the most distinguished, for Sopater the Syrian was of their number, a man who was most eloquent both in his speeches and writings; and Aedesius and Eustathius from Cappadocia; while from Greece came Theodorus and Euphrasius, men of superlative virtue, and a crowd of other men not inferior in their powers of oratory, so that it seemed marvelous that he could satisfy them all; and indeed in his devotion to them all he never spared himself. Occasionally, however, he did perform certain rites alone, apart from his friends and disciples, when he worshipped the Divine Being. But for the most part he conversed with his pupils and was unexacting in his mode of life and of an ancient simplicity. As they drank their wine he used to charm those present by his conversation and filled them as with nectar. And they never ceased to desire this pleasure and never could have too much of it, so that they never gave him any peace; and they appointed the most eloquent among them to represent them, and asked: "O master, most inspired, why do you thus occupy yourself in solitude, instead of sharing with us your more perfect wisdom? Nevertheless a rumor has reached us through your slaves that when you pray to the Gods you soar aloft from the earth more than ten cubits to all appearance; that your body and your garments change to a beautiful golden hue; and presently when your prayer is ended your body becomes as it was before you prayed, and then you come down to earth and associate with us." Iamblichus was not at all inclined to laughter, but he laughed at these remarks. And he answered them thus: "He who thus deluded you was a witty fellow; but the facts are otherwise. For the future however you shall be present at all that goes on.""

"Scholastic skeptics, as well as ignorant materialists, have greatly amused themselves for the last two centuries over the absurdities attributed to Pythagoras by his biographer, Iamblichus. The Samian philosopher is said to have persuaded a she-bear to give up eating human flesh; to have forced a white eagle to descend to him from the clouds, and to have subdued him by stroking him gently with the hand, and by talking to him. On another occasion, Pythagoras actually persuaded an ox to renounce eating beans, by merely whispering in the animal's ear! (Iamblichus: "De Vita Pythag.") Oh, ignorance and superstition of our forefathers, how ridiculous they appear in the eyes of our enlightened generations! Let us, however, analyze this absurdity. Every day we see unlettered men, proprietors of strolling menageries, taming and completely subduing the most ferocious animals, merely by the power of their irresistible will... Every one has either witnessed or heard of the seemingly magical power of some mesmerizers and psychologists. They are able to subjugate their patients for any length of time. Regazzoni, the mesmerist who excited such wonder in France and London, has achieved far more extraordinary feats than what is above attributed to Pythagoras. Why, then, accuse the ancient biographers of such men as Pythagoras and Apollonius of Tyana of either willful misrepresentation or absurd superstition?"

"Hence the Pythagoreans in their theology called it sometimes "universe," sometimes "heaven," sometimes "all," sometimes "Fate" and "eternity," "power" and "trust" and "Necessity," "Atlas" and "unwearying," and simply "God" and "Phanes" and "sun." They called it "universe," because all things are arranged by it both in general and in particular, and because it is the most perfect boundary of number, in the sense that "decad" is, as it were, "receptacle," just as heaven is the receptacle of all things, they called it "heaven" and, among the Muses, "Ourania.""

"It is necessary that every man be surpassingly temperate. That person would most of all be a man of this sort if he were superior to money, which is what corrupts all men, and if, without caring about his life, he bestowed his pains on things that are just and pursued virtue."

"I am aware that the great Plato himself, and after him, a man posterior to him in date, though not in mind, I mean Iamblichus of Chalcis (who initiated us into other branches of philosophy, and also into this by means of his discourses), did both of them as far as hypothesis goes, take for granted the fact of a Creation and assumed the universe to have been, in a certain sense, the Work of Time, in order that the most important of the effects produced by this Power, may be reduced into a shape for examination. … On the same subject you will obtain more complete and more abstruse information by consulting the works upon it composed by the divine Iamblichus: you will find there the extreme limit of human wisdom attained. May the mighty Sun grant me to attain to no less knowledge of himself, and to teach it publicly to all, and privately to such as are worthy to receive it: and as long as the god grants this to us, let us consult in common his well-beloved Iamblichus; out of whose abundance a few things, that have come into my mind, I have here set down. That no other person will treat of this subject more perfectly than he has done, I am well aware; not even though he should expend much additional labour in making new discoveries in the research; for in all probability he will go astray from the most correct conception of the nature of the god."

"Whoever is a truly good man seeks a renown not by means of an ornament that does not belong to him but by means of his own virtue."

"They also gave it the title of "opinion," because truth and falsity lie in opinion. And they called it "movement," "generation," "change," "division," "length," "multiplication," "addition," "kinship," "relativity," "the ratio in proportionality." For the relation of two numbers is of every conceivable form."

"The dyad gets its name from passing through or asunder; for the dyad is the first to have separated itself from the monad, whence also it is called "daring." For when the monad manifests unification, the dyad steals in and manifests separation."

"The Triad has a special beauty and fairness beyond all numbers, primarily because it is the very first to make actual the potentiality of the Monad — oddness, perfection, proportionality, unification, limit."

"The Pythagoreans called the monad "intellect" because they thought that intellect was akin to the One; for among the virtues, they likened the monad to moral wisdom; for what is correct is one. And they called it "being," "cause of truth," "simple," "paradigm," "order," "concord," "what is equal among the greater and the lesser," "the mean between intensity and slackness," "moderation in plurality," "the instant now in time," and moreover they call it "ship," "chariot," "friend," "life," "happiness.""

"Less elusive than Plato's was the supra-rationality of his distant disciple, the Egyptian Plotinus (died 270), creator of Neo-Platonism. With him the supra-rational represented an élan, a reaching beyond the clearly seen or clearly known, to the Spirit itself. He had a disciple Porphyry, like himself a sage—and yet a different sage [whose] supra-rationalities hungered for many things from which his rational nature turned askance. But he has a disciple, Iamblicus by name, whose rational nature not only ceases to protest, but of its free will prostitutes itself in the service of unreason."

"They call it "friendship" and "peace," and further "harmony" and "unanimity": for these are all cohesive and unificatory of opposites and dissimilars. Hence they also call it "marriage." And there are also three ages in life."

"After his father's death, though he was still but a youth, his aspect was so venerable, and his habits so temperate that he was honored and even reverenced by elderly men, attracting the attention of all who saw and heard him speak, creating the most profound impression. That is the reason that many plausibly asserted that he was a child of the divinity. Enjoying the privilege of such a renown, of an education so thorough from infancy, and of so impressive a natural appearance he showed that he deserved all these advantages by deserving them, by the adornment of piety and discipline, by exquisite habits, by firmness of soul, and by a body duly subjected to the mandates of reason. An inimitable quiet and serenity marked all his words and actions, soaring above all laughter, emulation, contention, or any other irregularity or eccentricity; his influence at Samos was that of some beneficent divinity. His great renown, while yet a youth, reached not only men as illustrious for their wisdom as Thales at Miletus, and Bias at Prione, but also extended to the neighboring cities. He was celebrated everywhere as the "long-haired Samian," and by the multitude was given credit for being under divine inspiration."

"The Pythagoreans thought those who teach for the sake of reward show themselves worse than sculptors, or artists who perform the work sitting. For these, when someone orders wood to make a statue of Hermes, search for wood suited to receive the proper form; while those pretend that they can readily produce the works of virtue from every nature."

"This also is a beautiful circumstance, that they referred every thing to Pythagoras, and called it by his name, and that they did not ascribe to themselves the glory of their own inventions, except very rarely."

"No one will deny that the soul of Pythagoras was sent to mankind from Apollo's domain, having either been one of his attendants, or more intimate associates, which may be inferred both from his birth, and his versatile wisdom."

"It is irreverent to the Gods to give you this demonstration, but for your sakes it shall be done."