"As long as Man continues to be the ruthless destroyer of lower living beings, he will never know health or peace. For as long as men massacre animals, they will kill each other. Indeed, he who sows the seed of murder and pain cannot reap joy and love."

"There is geometry in the humming of the strings, there is music in the spacing of the spheres."

"There is no word or action but has its echo in Eternity. Thought is an Idea in transit, which when once released, never can be lured back, nor the spoken word recalled. Nor ever can the overt act be erased All that thou thinkest, sayest, or doest bears perpetual record of itself, enduring for Eternity."

"There are men and gods, and beings like Pythagoras."

"Truth is so great a perfection, that if God would render himself visible to men, he would choose light for his body and truth for his soul."

"It is better wither to be silent, or to say things of more value than silence. Sooner throw a pearl at hazard than an idle or useless word; and do not say a little in many words, but a great deal in a few."

"Choose always the way that seems the best, however rough it may be; custom will soon render it easy and agreeable."

"Anger begins in folly, and ends in repentance."

"Friends are as companions on a journey, who ought to aid each other to persevere in the road to a happier life."

"As soon as laws are necessary for men, they are no longer fit for freedom."

"It is only necessary to make war with five things; with the maladies of the body, the ignorances of the mind, with the passions of the body, with the seditions of the city and the discords of families."

"Rest satisfied with doing well, and leave others to talk of you as they please."

"If there be light, then there is darkness; if cold, heat; if height, depth; if solid, fluid; if hard, soft; if rough, smooth; if calm, tempest; if prosperity, adversity; if life, death."

"λόγον περὶ θεοῦ σιγᾶν ἄμεινον ἢ προπετῶς διαλέγεσθαι. (In talk about God, silence is better than reckless words.) (Sextus 366)"

"None but God is wise."

"Sobriety is the strength of the soul, for it preserves its reason unclouded by passion."

"Number is the ruler of forms and ideas, and the cause of gods and daemons."

"Power is the near neighbour of necessity."

"κοινὰ τὰ φίλων εἶναι καὶ φιλίαν ἰσότητα."

"The most momentous thing in human life is the art of winning the soul to good or to evil."

"Reason is immortal, all else mortal."

"ἐν ὀργῇ μήτε τι λέγειν μήτε πράσσειν"

"ἀλλήλοις θ᾽ ὁμιλεῖν, ὡς τοὺς μὲν φίλους ἐχθροὺς μὴ ποιῆσαι, τοὺς δ᾽ ἐχθροὺς φίλους ἐργάσασθαι. ἴδιόν τε μηδὲν ἡγεῖσθαι."

"Τὴν δ' ἀνθρώπου ψυχὴν διῃρῆσθαι τριχῆ, εἴς τε νοῦν καὶ φρένας καὶ θυμόν. νοῦν μὲν οὖν καὶ θυμὸν εἶναι καὶ ἐν τοῖς ἄλλοις ζῴοις, φρένας δὲ μόνον ἐν ἀνθρώπῳ."

"Dear youths, I warn you cherish peace divine, And in your hearts lay deep these words of mine."

"By the air which I breathe, and by the water which I drink, I will not endure to be blamed on account of this discourse."

"I was Euphorbus at the siege of Troy."

"Some say that the body is the "tomb" of the soul, their notion being that the soul is buried in the present life; and again, because by its means the soul gives any signs which it gives, it is for this reason also properly called "sign". But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the "safe" for the soul, until the penalty is paid, and not even a letter needs to be changed."

"Basing all his doctrines upon the presence of the Supreme Mind, Plato taught that the nous, spirit, or rational soul of man, being "generated by the Divine Father," possessed a nature kindred, or even homogeneous, with the Divinity, and was capable of beholding the eternal realities. This faculty of contemplating reality in a direct and immediate manner belongs to God alone; the aspiration for this knowledge constitutes what is really meant by philosophy — the love of wisdom. The love of truth is inherently the love of good; and so predominating over every desire of the soul, purifying it and assimilating it to the divine, thus governing every act of the individual, it raises man to a participation and communion with Divinity, and restores him to the likeness of God. "This flight," says Plato in the Theætetus, "consists in becoming like God, and this assimilation is the becoming just and holy with wisdom." (Before the Veil, xiii)"

"Plato could not accept a philosophy destitute of spiritual aspirations; the two were at one with him. For the old Grecian sage there was a single object of attainment: real knowledge. He considered those only to be genuine philosophers, or students of truth, who possess the knowledge of the really-existing, in opposition to the mere seeming; of the always-existing, in opposition to the transitory; and of that which exists permanently, in opposition to that which waxes, wanes, and is developed and destroyed alternately. "Beyond all finite existences and secondary causes, all laws, ideas, and principles, there is an INTELLIGENCE or MIND [nou'", nou, the spirit], the first principle of all principles, the Supreme Idea on which all other ideas are grounded; the Monarch and Lawgiver of the universe; the ultimate substance from which all things derive their being and essence, the first and efficient Cause of all the order, and harmony, and beauty, and excellency, and goodness, which pervades the universe — who is called, by way of preëminence and excellence, the Supreme Good, the God (ὁ qeò") 'the God over all' (ὁ epi pasi qeò")." (Cocker: "Christianity and Greek Philosophy," xi., p. 377.) He is not the truth nor the intelligence, but "the father of it." Though this eternal essence of things may not be perceptible by our physical senses, it may be apprehended by the mind of those who are not willfully obtuse. (Before the Veil, xi/xii)"

"Throughout the Middle Ages the Timaeus... shaped the scientific imagination of the West, and together with Genesis challenged medieval thinkers to fashion their own "likely story" of the world's beginnings."

"I boldly make the claim that the Platonic doctrines are not easily understood without reference to the Indian teaching. And, in reference to the quest of Socrates, his character and his faith, I will be content to let the resemblance to the quest and character and faith of the ancient Indian sages speak for itself […] I affirm very confidently that if anyone will make himself familiar with the old Indian wisdom-religion of the Vedas and Upanishads: will shake himself free, from the moment, from the academic attitude and the limiting Western conception of philosophy, and will then read Plato’s dialogues, he will hardly fail to realise that both are occupied with the selfsame search, inspired by the same faith, drawn upwards by the same vision."