Religious Texts

"To point to the list of words common to the Avesta and viii [of the Rigveda] with its group, and say that here is proof positive that there is closer relationship with the Avesta, and that, therefore, viii after all is older than the books which have not preserved these words, some of which are of great significance, would be a first thought. But this explanation is barred out by the fact that most of these Avestan words preserved in viii, withal those of the most importance, are common words in the literature posterior to the Rik. Hence to make the above claim would be tantamount to saying that these words have held their own through the period to which viii (assuming it to be older than ii-vii) is assigned, have thereupon disappeared, and then come into vogue again after the interval to which the maker of this assumption would assign ii-vii. This, despite all deprecation of negative evidence, is not credible. Take, for instance, udara or uṣṭra or meṣa, the first is found only in viii., i., x.; the second in viii., i.; the last in viii., i., ix., x. Is it probable that words so common both early and late should have passed through an assumedly intermediate period (of ii.-vii.) without leaving a trace? Or, again: is a like assumption credible in the case of kṣīra, which appears in the Iranian khshīra; in RV. viii., i., ix., x.; disappears in the assumedly later group ii.-vii.; and reappears in the AV. and later literature as a common word? Evidently, the facts are not explained on the hypothesis that the Avesta and RV. viii. are older than RV. ii.-vii. We must, I think, suppose that the Avesta and RV. viii. are younger than RV. ii.-vii.; or else that the poets of viii. were geographically nearer to the Avestan people, and so took from them certain words, which may or may not have been old with their Iranian users, but were not received into the body of Vedic literature until a time posterior to the composition of ii.-vii."―[....] viii with the General Books and post-Rik literature agrees with Avestan as against the early family books" "[....] viii joins the later Avesta to post-Rik literature and the other General Books."

"[the attempt to transpose the geography of the Avesta from Afghanistan to western Iran] “was doubtless due to different attempts made by the most powerful religious centres of western Iran and the influential order of the Magi to appropriate the traditions of Zoroastrianism that had flourished in the eastern territories of the plateau in far-off times. Without a doubt, the identification of RaYa with AdurbAdagAn, more or less parallel with its identification with Ray, should be fitted into the vaster picture of the late location of Airyana VaEjah in ADarbAyjAn.” ..."

"[The horizon of the Avesta] “is according to Burrow, wholly eastern and therefore certainly earlier than the westward migrations of the Iranian tribes.” ..."

"“Two Young Avestan texts contain lists of countries known to their authors, YaSt 10 and VidEvdAd, Chapter 1. The two lists differ considerably in terms of composition and are therefore most probably independent of one another. Both lists contain only countries in northeastern Iran.” ...[All these places are] “located to the east of the Caspian Ocean, with the possible exception of Raga”."

"“It must be emphasised that the process of polarisation of relations between the Ahuras and the DaEvas is already complete in the GAthAs, whereas, in the Rigveda, the reverse process of polarisation between the Devas and the Asuras, which does not begin before the later parts of the Rigveda, develops as it were before our very eyes, and is not completed until the later Vedic period. Thus, it is not at all likely that the origins of the polarisation are to be sought in the prehistorical, the Proto-Aryan period. More likely, ZarathuStra’s reform was the result of interdependent developments, when Irano-Indian contacts still persisted at the dawn of history. With their Ahura-DaEva ideology, the Mazdayasnians, guided by their prophet, deliberately dissociated themselves from the Deva-Asura concept which was being developed, or had been developed, in India, and probably also in the adjacent Iranian-speaking countries… All this suggests a synchrony between the later Vedic period and ZarathuStra’s reform in Iran.”"

"But then I sigh; and, with a piece of scripture, Tell them that God bids us do good for evil: And thus I clothe my naked villainy With old odd ends stolen out of holy writ; And seem a saint, when most I play the devil."

"It is the duty of nations, as well as of men, to own their dependence upon the overruling power of God, to confess their sins and transgressions, in humble sorrow, yet with assured hope that genuine repentance will lead to mercy and pardon, and to recognize the sublime truths announced in the Holy Scriptures, and proven by all history, that those nations only are blessed whose God is the Lord."

"[W]hen we want to speak to God, we pray. And when we want Him to speak to us, we search the scriptures"

"Scriptura cum legentibus crescit."

"Scriptura sacra mentis oculis quasi quoddam speculum opponitur, ut interna nostra facies in ipsa videatur. Ibi etenim foeda, ibi pulehra nostra cognoscimus."

"The reason why all those we have mentioned hold false opinions and make impious or ignorant assertions about God appears to be nothing else but this, that scripture is not understood in its spiritual sense, but is interpreted according to the bare letter."

"A miracle, whether in contravention to, or beyond, nature, is a mere absurdity; and, therefore, ... what is meant in Scripture by a miracle can only be a work of nature, which surpasses, or is believed to surpass, human comprehension."

"People who claim to derive their morals from scripture do not really do so in practice. And a very good thing too, as they themselves, on reflection, should agree."

"When the mind has taken in the meaning of a passage in any Psalm, this insensibly slips away from it, and ignorantly and thoughtlessly it passes on to a text of some other Scripture. And when it has begun to consider this with itself, while it is still not thoroughly explored, the recollection of some other passage springs up, and shuts out the consideration of the former subject. From this too it is transferred to some other, by the entrance of some fresh consideration, and the soul always turns about from Psalm to Psalm and jumps from a passage in the Gospels to read one in the Epistles, and from this passes on to the prophetic writings, and thence is carried to some spiritual history, and so it wanders about vaguely and uncertainly through the whole body of the Scriptures, unable, as it may choose, either to reject or keep hold of anything, or to finish anything by fully considering and examining it, and so becomes only a toucher or taster of spiritual meanings, not an author and possessor of them."

"In any case, despite the good intentions of the sophisticated theologian, a frighteningly large number of people still do take their scriptures, including the story of Noah, literally. According to Gallup, they include approximately 50 per cent of the US electorate. Also, no doubt, many of those Asian holy men who blamed the 2004 tsunami not on a plate tectonic shift but on human sins, ranging from drinking and dancing in bars to breaking some footling sabbath rule. Steeped in the story of Noah, and ignorant of all except biblical learning, who can blame them? Their whole education has led them to view natural disasters as bound up with human affairs, paybacks for human misdemeanours rather than anything so impersonal as plate tectonics."

"For as the aged, or those whose sight is defective, when any books however fair, is set before them, though they perceive that there is something written are scarcely able to make out two consecutive words, but, when aided by glasses, begin to read distinctly, so Scripture, gathering together the impressions of Deity, which, till then, lay confused in our minds, dissipates the darkness, and shows us the true God clearly."

"Faith has no less need of the word than the fruit of a tree has of a living root."

"I think that in the discussion of natural problems we ought to begin not with the Scriptures, but with experiments and demonstrations."

"Hank's scriptures were so marked up, it looked like he was having an argument with God. (he was)."

"Scripture does not explain things by their secondary causes, but only narrates them in the order and the style which has most power to move men, and especially uneducated men, to devotion; and therefore it speaks inaccurately of God and of events, seeing that its object is not to convince the reason, but to attract and lay hold of the imagination. If the Bible were to describe the destruction of an empire in the style of political historians, the masses would remain unstirred."

"I resolved, therefore, to direct my mind to the Holy Scriptures, that I might see what they were. And behold, I saw something not comprehended by the proud, not disclosed to children, something lowly in the hearing, but sublime in the doing."

"Of course there were doubts about it, there always had been; when you found out about all the other holy books there had ever been throughout the histories of other peoples throughout the galaxy, you realised how common they were, and how fallible, how restricted they were by the usual tribal prejudices and traditions of the people who – it took real blind faith not to accept – had made them up."

"SCRIPTURES, n. The sacred books of our holy religion, as distinguished from the false and profane writings on which all other faiths are based."

"Our contention with regard to the whole of divine scripture is that it all has a spiritual meaning, but not all a bodily meaning; for the bodily meaning is often proved to be an impossibility."

"'Tis a dangerous thing to engage the authority of scripture in disputes about the natural world, in opposition to reason; lest time, which brings all things to light, should discover that to be evidently false which we had made scripture to assert … We are not to suppose that any truth concerning the natural world can be an enemy to religion; for truth cannot be an enemy to truth, God is not divided against himself."

"Great is truth, and mighty above all things."

"By this also ye must know that women have dominion over you: do ye not labour and toil, and give and bring all to the women? Yea, a man taketh his sword, and goeth his way to rob and to steal, to sail upon the sea and upon rivers; And looketh upon a lion, and goeth in the darkness; and when he hath stolen, spoiled, and robbed, he bringeth it to his love."

"Women are strongest: but above all things Truth beareth away the victory."

"Truth is great, and stronger than all things. The whole earth calls upon truth, and heaven blesses it. All God’s works quake and tremble, and with him there is nothing unrighteous. Wine is unrighteous, the king is unrighteous, women are unrighteous, all human beings are unrighteous, all their works are unrighteous, and all such things. There is no truth in them and in their unrighteousness they will perish. But truth endures and is strong forever, and lives and prevails forever and ever. With it there is no partiality or preference, but it does what is righteous instead of anything that is unrighteous or wicked. Everyone approves its deeds, and there is nothing unrighteous in its judgment. To it belongs the strength and the kingship and the power and the majesty of all the ages. Blessed be the God of truth!"

"The first wrote, Wine is the strongest. The second wrote, The king is strongest. The third wrote, Women are strongest: but above all things Truth beareth away the victory."

"All names of God remain hallowed because they have been used not only to speak of God but also to speak to him."

"Die Begegnungserlebnisse des Urmenschen waren gewiß nicht zahmes Wohlgefallen; aber besser noch Gewalt am real erlebten Wesen als die gespenstische Fürsorge an antlitzlosen Nummern! Von jener führt ein Weg zu Gott, von dieser nur der ins Nichts."

"How much weight has all erroneous talk about God's nature and works (although there never has been nor can be any such talk that is not erroneous) compared with the one truth that all men who have addressed God really meant him? For whoever pronounces the word God and really means Thou, addresses, no matter what his delusion, the true Thou of his life that cannot be restricted by any other and to whom he stands in a relationship that includes all others."

"Dem ursprünglichen Walten des „Selbst“-Erhaltungstriebs haftet das Ichbewusstsein ebensowenig an wie dem der anderen Triebe; nicht das Ich will sich da fortpflanzen, sondern der Leib, der noch von keinem Ich weiß."

"Das Ich des Grundworts Ich-Du ist ein andres als das des Grundworts Ich-Es."

"Grundworte sagen nicht etwas aus, was außer ihnen bestünde, sondern gesprochen stiften sie einen Bestand."

"Es gibt kein Ich an sich, sondern nur das Ich des Grundworts Ich-Du und das Ich des Grundworts Ich-Es. Wenn der Mensch Ich spricht, meint er eins von beiden. Das Ich, das er meint, dieses ist da, wenn er Ich spricht. … Wer ein Grundwort spricht, tritt in das Wort ein und steht darin."

"Das ist der ewige Ursprung der Kunst, daß einem Menschen Gestalt gegenübertritt und durch ihn Werk werden will. Keine Ausgeburt seine Seele, sondern Erscheinung, die an sie tritt und von ihr die wirkende Kraft erheischt. Es kommt auf eine Wesenstat des Menschen an: vollzieht er sie, spricht er mit seinem Wesen das Grundwort zu der erscheinenden Gestalt, dann strömt die wirkende Kraft, das Werk entsteht."

"Das Du begegnet mir. Aber ich trete in die unmittelbare Beziehung zu ihm. So ist die Beziehung Erwähltwerden und Erwählen, Passion und Aktion in einem. Wie denn eine Aktion des ganzen Wesens, als die Aufhebung aller Teilhandlungen und somit aller—nur in deren Grenzhaftigkeit gegründeter—Handlungsempfindungen, der Passion ähnlich werden muß."

"Das aber ist die erhabene Schwermut unseres Loses, daß jedes Du in unsrer Welt zum Es werden muß. So ausschließlich gegenwärtig es in der unmittelbaren Beziehung war: sowie sie sich ausgewirkt hat oder vom Mittel durchsetzt worden ist, wird es zum Gegenstand unter Gegenständen."

"The "Book of Changes" is regarded with almost universal reverence, both on account of its antiquity and also the unfathomable wisdom which is supposed to lie concealed under its mysterious symbols."

"Its name, "The Book of Changes," is suggestive; and we find throughout its contents the vague idea of change replaced by the more definite one of "transformation," the key-word of alchemy... "The diagrams," [Confucius] says again, "comprehend the profoundest secrets of the universe; and the power of exciting the various motions of the universe depends on their explanation;—the power to effect transmutation depends on the understanding of the diagrams of changes." Here, in a word, is the...general object of Chinese students of alchemy."

"The I Ching does not offer itself with proofs and results; it does not vaunt itself, nor is it easy to approach. Like a part of nature, it waits until it is discovered. It offers neither facts nor power, but for lovers of self-knowledge, of wisdom—if there be such—it seems to be the right book. To one person its spirit appears as clear as day; to another, shadowy as twilight; to a third, dark as night. He who is not pleased by it does not have to use it, and he who is against it is not obliged to find it true. Let it go forth into the world for the benefit of those who can discern its meaning."

"The origins of astronomy can be found in the I Ching. Using the principle of astronomy, calendrical studies, and the I Ching to understand thoroughly the meaning of the unity of heaven and man is difficult. Nevertheless, we should study the I Ching little by little and fuse it with the principles of astronomy and calendrical studies. Then we can investigate the similarities in all things."

"There is a book called the I-Ching, I'm not trying to push it, I don't want to talk about it, but it's the only thing that is amazingly true, period, not just for me. Anybody would know it. Anybody that ever walks would know it. It's a whole system of finding out things, based on all sorts of things. You don't have to believe in anything to read it, because beside being a great book to believe in it's also very fantastic poetry."

"The purpose of the I Ching or the tarot … is to help you get access to yourself, by providing ambiguity for you to interpret. And this quality of ambiguity is shared with nearly all forms of divination — cast artifacts, or entrails, or weather formations, or events such as the flight of birds, that one could choose either to see as "omens" or to ignore. The very thing that makes these divination techniques seem so unscientific is what makes it possible for them to work."

"I threw the I-Ching yesterday, it said there might be some thunder at the well."

"Thomas Cleary, reported in Webster's New World Dictionary of Quotations (2005) p. 428, Chambers Dictionary of Quotations (2005) p. 428, The Yale Book of Quotations (2006) p. 382"

"Cary F. Baynes (from the German translation by Richard Wilhelm), The 'I Ching' or 'Book of Changes, Bollingen Series, vol. 19 (Princeton UP, 1950)"

"First take up the words, Ponder their meaning, Then the fixed rules reveal themselves. But if you are not the right man, The meaning will not manifest itself to you."