Echoes

For nonconformity the world whips you with its displeasure. And therefore a man must know how to estimate a sour face.

I have never wished to cater to the crowd; for what I know, they do not approve, and what they approve, I do not know.

Is it so bad, then, to be misunderstood? Pythagoras was misunderstood, and Socrates, and Jesus, and Luther, and Copernicus, and Galileo, and Newton, and every pure and wise spirit that ever took flesh. To be great is to be misunderstood.

It is not a dream, it is a simple feat of scientific electrical engineering, only expensive — blind, faint-hearted, doubting world! . . . Humanity is not yet sufficiently advanced to be willingly led by the discover's keen searching sense. But who knows? Perhaps it is better in this present world of ours that a revolutionary idea or invention instead of being helped and patted, be hampered and ill-treated in its adolescence — by want of means, by selfish interest, pedantry, stupidity and ignorance; that it be attacked and stifled; that it pass through bitter trials and tribulations, through the heartless strife of commercial existence. So do we get our light. So all that was great in the past was ridiculed, condemned, combated, suppressed — only to emerge all the more powerfully, all the more triumphantly from the struggle.

Whoso would be a man must be a nonconformist. He who would gather immortal palms must not be hindered by the name of goodness, but must explore if it be goodness.

Cherish that which is within you, and shut off that which is without; for much knowledge is a curse.

It ought to be remembered that there is nothing more difficult to take in hand, more perilous to conduct, or more uncertain in its success, than to take the lead in the introduction of a new order of things. Because the innovator has for enemies all those who have done well under the old conditions, and lukewarm defenders in those who may do well under the new. This coolness arises partly from fear of the opponents, who have the laws on their side, and partly from the incredulity of men, who do not readily believe in new things until they have had a long experience of them.

The world is nothing, the man is all; in yourself is the law of all nature, and you know not yet how a globule of sap ascends; in yourself slumbers the whole of Reason; it is for you to know all, it is for you to dare all.

Re-examine all you have been told. Dismiss whatever insults your own soul.

I like a church, I like a cowl, I love a prophet of the soul, And on my heart monastic aisles Fall like sweet strains or pensive smiles; Yet not for all his faith can see, Would I that cowled churchman be. Why should the vest on him allure, Which I could not on me endure?

Do not go by revelation; Do not go by tradition; Do not go by hearsay; Do not go on the authority of sacred texts; Do not go on the grounds of pure logic; Do not go by a view that seems rational; Do not go by reflecting on mere appearances; Do not go along with a considered view because you agree with it; Do not go along on the grounds that the person is competent; Do not go along because "the recluse is our teacher." Kalamas, when you yourselves know: These things are unwholesome, these things are blameworthy; these things are censured by the wise; and when undertaken and observed, these things lead to harm and ill, abandon them... Kalamas, when you know for yourselves: These are wholesome; these things are not blameworthy; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness, having undertaken them, abide in them.

Do what you feel in your heart to be right — for you'll be criticized anyway. You'll be "damned if you do, and damned if you don't."

He who cannot find himself the retreat of his own soul, let him appeal to solitude — if he can even bear himself.

He who remembers the evils he has undergone, and those that have threatened him, and the slight causes that have changed him from one state to another, prepares himself in that way for future changes and for recognizing his condition. The life of Caesar has no more to show us than our own; an emperor's or an ordinary man's, it is still a life subject to all human accidents.

You know I am not born to tread in the beaten track — the peculiar bent of my nature pushes me on.

It would be better for me... that multitudes of men should disagree with me rather than that I, being one, should be out of harmony with myself.

The whole work of man really seems to consist in nothing but proving to himself every minute that he is a man and not a piano-key!

I set out alone, having neither fellow-traveller in whose companionship I might find cheer, nor caravan whose party I might join, but swayed by an overmastering impulse within me and a desire long-cherished in my bosom to visit these illustrious sanctuaries.

You will hear every day the maxims of a low prudence. You will hear, that the first duty is to get land and money, place and name. "What is this Truth you seek? What is this Beauty?" men will ask, with derision. If, nevertheless, God have called any of you to explore truth and beauty, be bold, be firm, be true. When you shall say, "As others do, so will I. I renounce, I am sorry for it, my early visions; I must eat the good of the land, and let learning and romantic expectations go, until a more convenient season." — then dies the man in you; then once more perish the buds of art, and poetry, and science, as they have died already in a thousand thousand men. The hour of that choice is the crisis of your history; and see that you hold yourself fast by the intellect. ... Bend to the persuasion which is flowing to you from every object in Nature, to be its tongue to the heart of man, and to show the besotted world how passing fair is wisdom.

Never give in — never, never, never, never, in nothing great or small, large or petty, never give in except to convictions of honour and good sense. Never yield to force; never yield to the apparently overwhelming might of the enemy.

Here the ways of men part: if you wish to strive for peace of soul and pleasure, then believe; if you wish to be a devotee of truth, then inquire.

In prosecuting these discoveries, the dangers we are exposed to are obvious, but I rejoice that we are chosen to confront them.

My soul, my soul, where are you? Do you hear me? I speak, I call you—are you there? I have returned, here I am again. I have shaken the dust of all the lands from my feet, and I have come to you again, I am with you. After long years of long wandering, I have come to you anew. Shall I tell you everything I have seen, experienced, and drunk in? Or do you not want to hear about all the noise of life and the world? But one thing you must know, the one thing I have learned is that one must live this life. This life is the way, the long sought-after way to the unfathomable, which we call "divine". There is no other way. All other ways are false paths.

I rely on two precedents: first, to similar cases our Sages applied the verse, "It is time to do something in honour of the Lord: for they have made void thy law"... Secondly, they have said, "Let all thy acts be guided by pure intentions." ...Lastly, when I have a difficult subject before me—when I find the road narrow, and can see no other way of teaching a well established truth except by pleasing one intelligent man and displeasing ten thousand fools—I prefer to address myself to the one man, and to take no notice whatever of the condemnation of the multitude; I prefer to extricate that intelligent man from his embarrassment and show him the cause of his perplexity, so that he may attain perfection and be at peace.

I do not think we can hope for any better things now. We shall stick it out to the end, but we are getting weaker, of course, and the end cannot be far. It seems a pity, but I do not think I can write more. For God's sake look after our people.