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WISDOM.ZIP ÿÿ ç3qPFPå¼ åModeration is the si0lken string running 2through the pearl- 3chain of all virtues1. 2Health consists with0 Temperance alone. 2Health is not a cond0ition of matter, but2 of Mind. 3Heaven's way is inde0ed like the bending 2of a bow. 3When the string is h1igh, bring it down. 2When it is low, rais1e it up. 2When it is excessive1, reduce it. 2When it is insuffici1ent, supplement it. 2The Way of Heaven re1duces the excessive,2And supplements the 1insufficient... 2Health, beauty, vigo0r, riches, and all t2he other things 3called goods, operat1e equally as evils t2o the vicious and 3unjust, as they do a1s benefits to the ju2st. 3Health is no other (0as the learned hold)2But a just measure b1oth of Heat and Cold2. 3Abstinence is as eas0y to me as temperanc2e would be 3difficult. 1Moderation in temper0 is always a virtue;2but moderation in pr1inciple is always a 2vice. 3The poorest man woul0d not part with heal2th for money, 3but the richest woul1d gladly part with a2ll their money for 3health. 1There is moderation 0even in excess. 2Every human being is0 the author of his o2wn health or 3disease. 1The blessings, O man0! of thy external pa2rt, are health, 3vigour, and proporti1on. The greatest of2 these is health. 3What health is to th1e body, even that is2 honesty to the 3Soul. 1To hold and fill to 0overflowing 2 Is not as good as 1to stop in time. 2Sharpen a knife-edge1 to its very sharpes2t, 3 And the edge will 1not last long. 2When gold and diamon1ds fill your hall, 2 You will not be ab1le to keep them. 2To be proud with hon1or and wealth 2 Is to cause one's 1own downfall. 2Withdraw as soon as 1your work is done. 2 Such is Heaven's W1ay. 2In everything the mi0ddle course is best:2 all things in 3excess bring trouble1 to men. 2There is a mean in a0ll things; and, more2over, certain 3limits on either sid1e of which right can2not be found. 3Moderation is the ce0nter wherein all phi2losophies, both 3human and divine, me1et. 2Moderation, which co0nsists in an indiffe2rence about little 3things, and in a pru1dent and well-propor2tioned zeal about 3things of importance1, can proceed from n2othing but true 3knowledge, which has1 its foundation in s2elf-acquaintance. 3Moderation is the in0separable companion 2of wisdom, but 3with it genius has n1ot even a nodding ac2quaintance. 3What a searching pre0acher of self-comman2d is the varying 3phenomenon of health1. 2Her name is Health: 0 she is the daughter2 of Exercise, who 3begot her on Tempera1nce. The rose blush2eth on her cheeks, 3the sweetness of the1 morning breatheth f2rom her lips; joy, 3tempered with innoce1nce and modesty, spa2rkleth in her eyes 3and from the cheerfu1lness of her heart s2he singeth as she 3walketh. 1Sound health is the 0greatest of gifts; 2contentedness, the g1reatest of riches; 2trust, the greatest 1of qualities; 2enlightenment, the g1reatest happiness. 2Who loves the golden0 mean is safe from t2he poverty of a 3tenement, is free fr1om the envy of a pal2ace. 3Safety lies in the m0iddle course. 2Temperance is reason0's girdle, and passi2on's bride, 3the strength of the 1soul, and the founda2tion of virtue. 3To learn moderation 0is the essence of so2und sense and real 3wisdom. 1Health is the soul t0hat animates all the2 enjoyments of life,3which fade and are t1asteless without it.2He knows to live who0 keeps the middle st2ate. 3Temperance and labor0 are the two best ph2ysicians of man; 3labor sharpens the a1ppetite, and tempera2nce prevents from 3indulging to excess.1True happiness sprin0gs from moderation. 2Only actions give li0fe strength; only mo2deration gives 3it a charm. 1Moderation is the ke0y of lasting enjoyme2nt. 3The first wealth is 0health. 2The choicest pleasur0es of life lie withi2n the ring of 3moderation. 1Moderation is the se0cret of survival. 2Everything that exce0eds the bounds of mo2deration has an 3unstable foundation.1Without health life 0is not life; it is o2nly a state of 3langour and sufferin1g - an image of deat2h. 3Preserving the healt0h by too strict a re2gimen is a 3wearisome malady. 1Men have made a virt0ue of moderation to 2limit the ambition 3of the great, and to1 console people of m2ediocrity for their 3want of fortune and 1of merit. 2He's a Fool that mak0es his Doctor his He2ir. 3Health is so necessa0ry to all the duties2, as well as 3pleasures of life, t1hat the crime of squ2andering it is 3equal to the folly. 1People who are alway0s taking care of the2ir health are like 3misers, who are hoar1ding a treasure whic2h they have never 3spirit enough to enj1oy. 2Objection, evasion, 0distrust and irony a2re signs of health. 3Everything absolute 1belongs to pathology2. 3Moderation is a fata0l thing. Nothing su2cceeds like excess. 3The secret of health0 for both mind and b2ody is not to 3mourn for the past, 1not to worry about t2he future, or 3not to anticipate tr1oubles, but to live 2the present moment 3wisely and earnestly1. 2It is best to rise f0rom life as from a b2anquet, 3neither thirsty nor 1drunken. 2To live long, it is 0necessary to live sl2owly. 3Kill neither men, no0r beasts, nor yet th2e food which goes 3into your mouth. Fo1r if you eat living 2food, the same will 3quicken you, but if 1you kill your food, 2the dead food will 3kill you also. For 1life comes only from2 life, and from 3death always comes d1eath...And our bodie2s become what your 3foods are, even as y1our spirits, likewis2e, become what your 3thoughts are...Eat n1othing, therefore, w2hich a stronger fire3than the fire of lif1e has killed. Where2fore, prepare and 3eat all fruits of tr1ees, and all grasses2 of the fields, and 3all milk of beasts g1ood for eating. For2 all these are fed 3and ripened by the f1ire of life; all ar2e the gift of the 3angels of our Earthl1y Mother. But eat n2othing to which only3the fire of death gi1ves savor, for such 2is of Satan. 3To wish to be well i0s a part of becoming2 well. 3Fortify yourself wit0h moderation; for th2is is an 3impregnable fortress1. 2Strive to preserve y0our health; and in t2his you will better 3succeed in proportio1n as you keep clear 2of the physicians, 3for their drugs are 1a kind of alchemy co2ncerning which there3are no fewer books t1han there are medici2nes. 3There is a wisdom in0 this beyond the rul2es of physic: 3a man's own observat1ion what he finds go2od of and what 3he finds hurt of is 1the best physic to p2reserve health. 3Use, do not abuse; n0ether abstinence nor2 excess ever 3renders man happy. 1Be sober and tempera0te, and you will be 2healthy. 3Eat to live, not liv0e to eat. 2Regularity in the ho0urs of rising and re2tiring, perseverance3in exercise, adaptat1ion of dress to the 2variations of 3climate, simple and 1nutritious aliment, 2and temperance in 3all things are neces1sary branches of the2 regimen of health. 3He who would keep hi0mself to himself sho2uld imitate the 3dumb animals, and dr1ink water. 2Refuse to be ill. N0ever tell people you2 are ill; never own 3it to yourself. Ill1ness is one of those2 things which a man 3should resist on pri1nciple at the onset.2Never hurry; take pl0enty of exercise; al2ways be cheerful, 3and take all the sle1ep you need, and you2 may expect to be 3well. 1The sum of the whole0 is this: walk and 2be happy; walk and 3be healthy. The bes1t way to lengthen ou2t our days is to 3walk steadily and wi1th a purpose. 2Drinking water neith0er makes a man sick,2 nor in debt, 3nor his wife a widow1. 2The requisites of he0alth are plain enoug2h; regular habits, 3daily exercise, clea1nliness, and moderat2ion in all things - 3in eating as well as1 in drinking - would2 keep most people 3well. 1Health is a gift, bu0t you have to work t2o keep it. 3Use no medicine in a0n illness 2Incurred through no 1fault of your own. 2It will pass of itse1lf. 2The man who makes ev0erything that leads 2to happiness 3depends upon himself1, and not upon other2 men, has adopted 3the very best plan f1or living happily. 2This is the man 3of moderation, the m1an of manly characte2r and of wisdom. 3The foods that prolo0ng life and increase2 purity, vigour, 3health, cheerfulness1, and happiness are 2those that are 3delicious, soothing,1 substantial and agr2eeable. ... Foods 3that are bitter, sou1r, salt, over-hot, p2ungent, dry and 3burning produce unha1ppiness, repentance 2and disease. 3Comport thyself in l0ife as at a banquet.2 If a plate is 3offered thee, extend1 thy hand and take i2t moderately; if it 3be withdrawn, do not1 detain it. If it c2ome not to thy side,3make not thy desire 1loudly known, but wa2it patiently till it3be offered thee. Us1e the same moderatio2n towards thy wife 3and thy children, to1ward honors and rich2es. 3The common ingredien0ts of health and lon2g life are: 3 Great temperance, 1open air, 2 Easy labor, little1 care. 2Nor love, nor honour0, wealth nor power, 2Can give the heart a1 cheerful hour 2When health is lost,1 be timely wise; 2With health all tast1e of pleasure flies.2When I go into my ga0rden with a spade, a2nd dig a bed, I 3feel such an exhilar1ation and health tha2t I discover that 3I have been defraudi1ng myself all this t2ime in letting 3others do for me wha1t I should have done2 with my own hands. 3Joy, temperance, and0 repose, 2slam the door on the1 doctor's nose. 2Hopes are but the dr0eams of those who ar2e awake. 3It is hope which mai0ntains most of manki2nd. 3Man is made by his b0elief. As he believ2es, so he is. 3Confidence is that f0eeling by which the 2mind embarks on 3great and honourable1 courses with a sure2 hope and trust 3in itself. 1Hope is the pillar t0hat holds up the wor2ld. 3Faith is the substan0ce of things hoped f2or, 3the evidence of thin1gs not seen. 2The roots of faith r0est in Understanding2, 3the synthetic princi1ple of consciousness2. 3Nothing is so firmly0 believed as what we2 least know. 3Hope is a good break0fast, but it is a ba2d supper. 3Hope and fear are in0separable. 2The beginning of fai0th is the beginning 2of fruitfulness; 3but the beginning of1 unbelief, however g2littering, is empty.3Hope is brightest wh0en it dawns from fea2rs. 3You do not believe, 0you only believe tha2t you believe. 3Credulity is the man0's weakness, but the2 child's strength. 3Belief consists in a0ccepting the affirma2tions of the soul; 3unbelief, in denying1 them. 2A believer is a bird0 in a cage, a free-t2hinker is an eagle 3parting the clouds w1ith tireless wing. 2Things which you don0't hope happen more 2frequently 3than things which yo1u do hope. 2You believe that eas0ily which you hope f2or earnestly. 3Where belief is pain0ful, we are slow to 2believe. 3Vows begin when hope0 dies. 2How many things serv0ed us yesterday for 2articles of faith, 3which to-day are fab1les to us! 2We are inclined to b0elieve those we do n2ot know, 3because they have ne1ver deceived us. 2The hours we pass wi0th happy prospects i2n view 3are more pleasing th1an those crowded wit2h fruition. 3No iron chain, or ou0tward force of any k2ind, 3could ever compel th1e soul of man to bel2ieve or disbelieve 3Man is, properly spe0aking, based upon ho2pe, 3he has no other poss1ession but hope; 2this world of his is1 emphatically the pl2ace of hope. 3Faith begins where R0eason sinks exhauste2d. 3The only faith that 0wears well and holds2 its color in all 3weathers is that whi1ch is woven of convi2ction. 3Hope is the only goo0d which is common to2 all men; 3those who have nothi1ng more possess hope2 still. 3On a long journey of0 human life, faith i2s the best of 3companions; it is th1e best refreshment o2n the journey; 3and it is the greate1st property. 2Faith removes greed,0 fear and pride; 2it teaches courtesy 1and wins respect; 2it frees one from th1e bondage of circums2tances; 3it gives one courage1 to meet hardship; 2it gives one power t1o overcome temptatio2n; 3faith enables one to1 keep one's deeds br2ight and pure; 3and it enriches the 1mind with wisdom. 2If a man has faith a0nd has virtue, then 2he has true glory 3and treasure. Where1ver that man may go,2 there he will be 3held in honour. 1True hope is swift, 0and flies with swall2ow's wings: 3Kings it makes gods,1 and meaner creature2s kings. 3Hope and patience ar0e two sovereign reme2dies for all, 3the surest reposals,1 the softest cushion2s to lean on 3in adversity. 1However deceitful ho0pe may be, 2yet she carries us o1n pleasantly to the 2end of life. 3Hope! of all ills t0hat men endure, 2The only cheap and u1niversal cure. 2Whatever enlarges ho0pe will also exalt c2ourage. 3Hope is itself a spe0cies of happiness, 2and perhaps the chie1f happiness which th2is world affords. 3Hope is the best par0t of our riches. Wh2at sufficeth it that3we have great wealth1 in our pockets, if 2we have not the 3hope of heaven in ou1r souls? 2It is always easier 0to believe than to d2eny. 3Our minds are natura1lly affirmative. 2He who has health, h0as hope; 2and he who has hope,1 has everything. 2Much knowledge of di0vine things is lost 2to us through 3want of faith. 1Hope of ill gain is 0the beginning of los2s. 3Nothing is so easy a0s to deceive one's s2elf; 3for what we wish, th1at we readily believ2e. 3Confidence is nowher0e safe. 2Hope is such a bait,0 it covers any hook.2Hope! fortune's che0ating lottery 2Where for one prize 1a thousand blanks th2ere are. 3He that lives on hop0es will die fasting.2When there is no hop0e, there can be no e2ndeavor. 3Hope is a flatterer,0 but the most uprigh2t of all parasites; 3for she frequents th1e poor man's hut, as2 well as the 3palace of his superi1or. 2Have you not observe0d that faith is gene2rally strongest 3in those whose chara1cter may be called t2he weakest? 3Hope is a delusion; 0no hand can grasp a 2wave or a shadow. 3I suppose it can be 0truthfully said that2 hope is the only 3universal liar who n1ever loses his reput2ation for veracity. 3Convictions are more0 dangerous enemies o2f truth than lies. 3Be of good hope in t0he face of death. B2elieve in this one 3truth for certain, t1hat no evil can befa2ll a good man either3in life or death, an1d that his fate is n2ot a matter of 3indifference to the 1gods. 2A strong mind always0 hopes, and has alwa2ys cause to hope. 3One does not have to0 believe everything 2one hears. 3It is best to hope o0nly for things possi2ble and probable; 3he that hopes too mu1ch shall deceive him2self at last, 3especially if his in1dustry does not go a2long with his hopes;3for hope without act1ion is a barren undo2er. 3In the Affairs of th0e World Men are save2d, 3not by Faith but by 1the Want of it. 2In all things it is 0better to hope than 2to despair. 3I can tell you, hone0st friend, what to b2elieve: 3believe life; it tea1ches better that boo2k or orator. 3Better trust all and0 be deceived, 2 And weep that trus1t, and that deceivin2g, 3Than doubt one heart1 that, if believed, 2 Had blessed one's 1life with true belie2ving. 3Our belief at the be0ginning of a doubtfu2l undertaking is 3the one thing that a1ssures the successfu2l outcome of any 3venture. 1The miserable hath n0o other medicine but2 only hope. 3He that lives in hop0e dances without mus2ic. 3Hope springs eternal0 in the human breast2; 3Man never is, but al1ways to be blest. 2For modes of faith l0et graceless zealots2 fight, 3His can't be wrong w1hose life is in the 2right. 3Hope, like the gleam0ing taper's light, 2 Adorns and cheers 1our way; 2And still, as darker1 grows the night, 2 Emits a brighter r1ay. 2I steer my bark with0 hope in the head, l2eaving fear astern. 3Hopes, what are they0? - Beads of morning2 Strung on slender 1blades of grass; 2Or a spider's web ad1orning 2 In a straight and 1treacherous pass. 2Hope is a prodigal y0oung heir, and exper2ience is his 3banker, but his draf1ts are seldom honore2d since there is 3often a heavy balanc1e against him, becau2se he draws largely 3on a small capital a1nd is not yet in pos2session. 3Hope is a pleasant a0cquaintance, but an 2unsafe friend. 3Hope is not the man 1for your banker, tho2ugh he may do for a 3travelling companion1. 2Whose faith has cent0re everywhere, 2Nor cares to fix its1elf to form. 2The setting of a gre0at hope is like the 2setting of the sun. 3The brightness of ou1r life is gone. 2Faith is a fine inve0ntion 2 For gentlemen who 1see; 2But Microscopes are 1prudent 2 In an emergency. 1Under the storm and 0the cloud today, 2 and today the hard1 peril and pain - 2tomorrow the stone s1hall be rolled away,2 for the sunshine s1hall follow the rain2. 3Optimism is a kind o0f heart stimulant - 2the digitalis of fai1lure. 2We do not stray out 0of all worlds into t2he ever silent; 3We do not raise our 1hands to the void fo2r things beyond 3hope. 1Humility is the soli0d foundation of all 2virtues. 3Modesty is the color0 of virtue. 2Modesty is the citad0el of beauty and vir2tue. 3Lowliness is the bas0e of every virtue, 2And he who goes the 1lowest builds the sa2fest. 3Humility is to make 0a right estimate of 2oneself. 3Life is a long lesso0n in humility. 2The sage wears cloth0es of coarse cloth b2ut carries jewels 3 in his bosom; 1He knows himself but1 does not display hi2mself; 3He loves himself but1 does not hold himse2lf in high esteem. 3Thus he rejects the 1latter and takes the2 former. 3When possessed of we0alth or learning, 2Low people become pr1oud. 2But even when doubly1 honored, 2The wise become more1 humble. 2The beloved of the A0lmighty are: 2 the rich who have 1the humility of the 2poor, 3 and the poor who h1ave the magnamity of2 the rich. 3It is easier to sacr0ifice great than lit2tle things. 3It is what we give u0p, not what we lay u2p, that adds to our 3lasting store. 1The Devil did grin, 0for his darling sin 2Is pride that apes h1umility. 2We cannot think too 0highly of our nature2, 3nor too humbly of ou1rselves. 2The more humble a ma0n is before God, 2 the more he will b1e exalted; 2the more humble he i1s before man, 2 the more he will g1et rode roughshod. 2The higher a man is 0in grace, 2the lower he will be1 in his own esteem. 2Modesty is at the co0re of the man's bein2g and reveals 3itself in his outwar1d behavior. 2I have three preciou0s things which I hol2d fast and prize. 3The first is gentlen1ess; the second is f2rugality; the 3third is humility, w1hich keeps me from p2utting myself before3others. Be gentle a1nd you can be bold; 2be frugal and you 3can be liberal; avoi1d putting yourself b2efore others and 3you can become a lea1der among men. 2Humble things become0 the humble. 2Modesty once extingu0ished knows not how 2to return. 3Modesty is to merit,0 what shade is to fi2gures in a picture; 3it gives it strength1 and makes it stand 2out. 3To be humble to Supe0riors is Duty, to Eq2uals Courtesy, 3 to Inferiors Noble1ness. 2The boughs that bear0 most hang lowest. 2Humility does not co0nsist in hiding our 2talents and virtues,3in thinking ourselve1s worse and more ord2inary than we are, 3but in possessing a 1clear knowledge of a2ll that is lacking 3in us and in not exa1lting ourselves for 2that which we have..3I believe the first 0test of a truly grea2t man is in his 3humility. 1The unassuming youth0 seeking instruction2 with humility 3gains good fortune. 1Humble station is th0e basis of honor. 2The low is the found1ation of the high. 2What can be found eq0ual to modesty, unco2rrupt faith, 3the sister of justic1e, and undisguised t2ruth? 3Modesty is a sweet s0ong-bird no open cag2e-door can tempt to 3flight. 1Sense shines with a 0double luster when i2t is set in 3humility. An able a1nd yet humble man is2 a jewel worth a 3kingdom. 1Humility makes great0 men twice honourabl2e. 3Modesty seldom resid0es in a breast that 2is not 3enriched with nobler1 virtues. 2He who does not thin0k too much of himsel2f 3is much more esteeme1d than he imagines. 2Modesty is a shining0 light; 2it prepares the mind1 to receive knowledg2e, 3and the heart for tr1uth. 2Humility, like darkn0ess, reveals the hea2venly lights. 3Modesty is of no use0 to a beggar. 2It is hard, indeed, 0to feel humble, to k2now respect and 3honor, to get rid of1 all attachments, to2 keep pure in 3thought and deed, an1d to become wise. 2It is often found th0at modesty and humil2ity not only do no 3good, but are positi1vely hurtful, when t2hey are shown to the3arrogant who have ta1ken up a prejudice a2gainst you, either 3from envy or from an1y other cause. 2One may be humble ou0t of pride. 2False modesty is the0 refinement of vanit2y. 3It is a lie. 1If man makes himself0 a worm he must not 2complain when he is 3trodden on. 1Modesty is the lowes0t of the virtues, an2d is a confession 3of the deficiency it1 indicates. He who 2undervalues himself 3is justly overvalued1 by others. 2Never to talk about 0oneself is a very re2fined form of 3hypocrisy. 1Manifest plainness, 0Embrace simplicity, 1Reduce selfishness, 1Have few desires. 1Be of an exceedingly0 humble spirit, 2for the end of man i1s the worm. 2Demand not that even0ts should happen as 2you wish, but wish 3them to happen as th1ey do, and you will 2go on well. 3A modesty in deliver0ing our sentiments l2eaves us a liberty 3of changing them wit1hout blushing. 2Be wise; soar not to0o high to fall, 2but stoop to rise. 1Search others for th0eir virtues, and thy2self for thy vices. 3A modest man never t0alks of himself. 2O be very sure 0That no man will lea1rn anything at all, 2Unless he first will1 learn humility. 2Be humble, if thou w0ould'st attain to Wi2sdom. 3Be humbler still, wh1en Wisdom thou hast 2mastered. 3Bear all and do noth0ing 2Hear all and say not1hing 2Abandon all and be n1othing. 2Be humble as the bla0de of grass that is 2being trodden 3underneath the feet.1 The little ant tas2tes joyously the 3sweetness of honey a1nd sugar. The might2y elephant trembles 3in pain under the ag1ony of sharp goad. 2I have offended God 0and mankind because 2my work didn't 3reach the quality it1 should have. 2After crosses and lo0sses men grow humble2r and wiser. 3The bird of wisdom f0lies low, and seeks 2her food under 3hedges; the eagle hi1mself would be starv2ed if he always 3soared aloft and aga1inst the sun. 2Humility, that low, 0sweet root, 2From which all heave1nly virtues shoot. 2At least I have the 0modesty to admit tha2t lack of modesty 3is one of my failing1s. 2Good taste is the mo0desty of the mind; 2that is why it canno1t be either imitated2 or acquired. 3The violet droops it0s soft and bashful b2row, 3But from its heart s1weet incense fills t2he air; 3So rich within - so 1pure without - art t2hou, 3With modest mien and1 soul of virtue rare2. 3In the world's audie0nce hall, the simple2 blade of grass sits3on the same carpet w1ith the sunbeams, an2d the stars of 3midnight. 1The tumult and the s0houting dies; 2 The Captains and t1he Kings depart: 2Still stands Thine a1ncient sacrifice, 2 An humble and a co1ntrite heart. 2Lord God of Hosts, b1e with us yet, 2 Lest we forget - l1est we forget! 2Idleness is the holi0day of fools. 2Idleness is the Dead0 Sea that swallows a2ll virtues. 3Indolence is the sle0ep of the mind. 2Procrastination is t0he art of keeping up2 with yesterday. 3To be idle is a shor0t road to death 2and to be diligent i1s a way of life; 2foolish people are i1dle, 2wise people are dili1gent. 2To-morrow I will liv0e, the fool does say2: 3to-day itself's too 1late; the wise lived2 yesterday. 3Indolence of which a0 man is conscious, a2nd indolence of 3which he is unconsci1ous, are a thousand 2miles apart. 3Unconscious indolenc1e is real indolence;2 conscious 3indolence is not com1plete indolence, bec2ause there is still 3some clarity in it..1. Unconscious indol2ence is like a 3sickness without sym1ptoms; it is not not2iced. 3Sloth makes all thin0gs difficult, but in2dustry all easy; 3and he that riseth l1ate must trot all da2y, and shall scarce 3overtake his busines1s at night; while la2ziness travels so 3slowly that poverty 1soon overtakes him. 2An idler is a watch 0that wants both hand2s; 3As useless if it goe1s as when it stands.2Necessity is the con0stant scourge of the2 lower classes, 3ennui of the higher 1ones. 2Sow kindly acts and 0thou shalt reap thei2r fruition. 3Inaction in a deed o1f mercy becomes an a2ction in a deadly 3sin. 1Thou seest how sloth0 wastes the sluggish2 body, 3as water is corrupte1d unless it moves. 2While we are postpon0ing, life speeds by.2Surely man was not c0reated to be an idle2 fellow; he was not 3set in this universa1l orchard to stand s2till as a tree. 3Of all our faults, t0he one that we excus2e most easily 3is idleness. 1Sloth, like rust, co0nsumes faster than l2abor wears, 3while the key often 1used is always brigh2t. 3Too much idleness, I0 have observed, fill2s up a man's time 3much more completely1, and leaves him les2s his own master, 3than any other sort 1of employment whatso2ever. 3There is no progress0 whatever. Everythi2ng is just the same 3as it was thousands,1 and tens of thousan2ds, of years ago. 3The outward form cha1nges. The essence d2oes not change. Man3remains just the sam1e 2Rivers and mountains0 may change... 2Human nature never. 1Never do to-day what0 you can put off til2l to-morrow. 3Delay may give clear1er light as to what 2is best to be done. 3There is, by God's g0race, an immeasurabl2e distance between 3late and too late. 1Where duty is plain 0delay is both foolis2h and hazardous; 3where it is not, del1ay may be both wisdo2m and safety. 3Periods of wholesome0 laziness, after day2s of energetic 3effort, will wonderf1ully tone up the min2d and body. It does3not involve loss of 1time, since after a 2day of complete rest3and quietness you wi1ll return to your re2gular occupation 3with renewed interes1t and vigor. 2The slothful man is 0a burden to himself,2 his hours hang 3heavy on his head; h1e loitereth about, a2nd knoweth not what 3he would do. 1The man who procrast0inates struggles wit2h ruin. 3He who knoweth the p0recepts by heart, 2 but faileth to pra1ctice them, 2Is like unto one who1 lighteth a lamp 2 and then shutteth 1his eyes. 2Iron rusts from disu0se, stagnant water l2oses its purity, and3in cold weather beco1mes frozen; even so2 does inaction sap 3the vigors of the mi1nd. 2Procrastination brin0gs loss, delay dange2r. 3In delay we waste ou0r lights in vain; li2ke lamps by day. 3Absence of occupatio0n is not a rest; 2a mind quite vacant 1is a mind distressed2. 3The procrastinator i0s not only indolent 2and weak but 3commonly false too; 1most of the weak are2 false. 3Life is a short day;0 but it is a working2 day. Activity may 3lead to evil, but in1activity cannot lead2 to good. 3Nature knows no paus0e in progress and de2velopment, 3and attaches her cur1se to all inaction. 2Indolence and stupid0ity are first cousin2s. 3The man who never al0ters his opinion is 2like standing water,3and breeds reptiles 1of the mind. 2Idleness is emptines0s; 2the tree in which th1e sap is stagnant, r2emains fruitless. 3Ennui has made more 0gamblers than avaric2e, more drunkards 3than thirst, and per1haps as many suicide2s as despair. 3There is no remedy f0or time misspent; 2No healing for the w1aste of idleness, 2Whose very langour i1s a punishment 2Heavier than active 1souls can feel or gu2ess. 3The foolish and the 0dead alone never cha2nge their opinions. 3The only horrible th0ing in the world is 2ennui. That is 3the one sin for whic1h there is no forgiv2eness. 3It is only a step fr0om boredom to disill2usionment, 3 which leads natura1lly to self-pity, 2 which in turn en1ds in chaos. 2Flee sloth, for the 0indolence of the sou2l is the decay of 3the body. 1That destructive sir0en, sloth, is ever t2o be avoided. 3Life is not long, an0d too much of it mus2t not pass in idle 3deliberation how it 1shall be spent. 2When it is time to t0urn over in bed, it 2is time to turn out.3We excuse our sloth 0under the pretext of2 difficulty. 3By the streets of "b0y and by", one arriv2es at the house 3of "never". 1To-morrow, and to-mo0rrow, and to-morrow,2 creeps in this 3petty pace from day 1to day; to the last 2syllable of 3recorded time; and a1ll our yesterdays ha2ve lighted fools 3the way to dusty dea1th. 2Procrastination is t0he thief of time: 2Year after year it s1teals, till all are 2fled, 3And to the mercies o1f a moment leaves 2The vast concerns of1 an eternal scene. 2Fix'd like a plant o0n his peculiar spot,2To draw nutrition, p1ropogate and rot. 2Society is now one p0olished horde, 2Formed of two mighty1 tribes, the Bores a2nd the Bored. 3How dull it is to pa0use, to make an end,2To rust unburnish'd,1 not to shine in use2! 3As tho' to breathe w1ere life! 2In idle dreams I lik0e to rest 2preferring the unman1ifest. 2Heaven means to be o0ne with God. 2Heaven is not the wi0de blue sky but the 2place where 3corporeality is bego1tten in the house of2 the Creative. 3Heaven, the treasury0 of everlasting joy.2Hell is the full kno0wledge of the truth 2when truth, resisted3long, is sworn our f1oe, and calls eterni2ty to do her right. 3By heaven we underst0and a state of happi2ness 3infinite in degree, 1and endless in durat2ion. 3A perpetual holiday 0is a good working de2finition of hell. 3Hell is not to love 0anymore. 2The choice must be m0ade between the path2 of public acclaim 3and the path of obsc1urity and introspect2ion. Each person 3must make their own 1choice. 2Heaven but the Visio0n of fulfilled Desir2e. 3And Hell the Shadow 1from a Soul on fire.2Men's judgements are0 a parcel of their f2ortunes; and 3things outward do dr1aw the inward qualit2y after them. 3It is not alone what0 we do, but also wha2t we do not do, 3for which we are acc1ountable. 2Hell was built on sp0ite, and Heaven on p2ride. 3In our judgment of h0uman transactions, t2he law of optics is 3reversed; we see the1 most indistinctly t2he objects which 3are close around us.1The majority of men 0are subjective towar2d themselves and 3objective toward all1 others, terribly ob2jective sometimes, 3but the real task is1 in fact to be objec2tive toward oneself 3and subjective towar1d all others. 2The very thing that 0men think they have 2got the most of, 3they have got the le1ast of; and that is 2judgment. 3We judge ourselves b0y what we feel capab2le of doing, 3while others judge u1s by what we have al2ready done. 3Nothing is farther t0han earth from heave2n; 3nothing is nearer th1an heaven to earth. 2It took me forty yea0rs on earth 2 To reach this sure1 conclusion: 2There is no Heaven b1ut clarity, 2 No Hell except con1fusion. 2A wise man makes his0 own decisions, 2an ignorant man foll1ows the public opini2on. 3As the kindled fire 0consumes the fuel, s2o in the flame of 3wisdom the embers of1 action are burnt to2 ashes. 3The nature of all me0n is so formed that 2they see and 3discriminate in the 1affairs of others, m2uch better than 3in their own. 1What came from the e0arth returns back to2 the earth, 3and the spirit that 1was sent from heaven2, again carried 3back, is received in1to the temple of hea2ven. 3The love of heaven m0akes one heavenly. 2Everyone complains o0f his memory; 2no one complains of 1his judgement. 2Knowledge is the tre0asure, but judgment 2is the treasurer 3of a wise man. 1Men are not to be ju0dged by their looks,2 habits, and 3appearances; but by 1the character of the2ir lives and 3conversations, and b1y their works. 2Self-love and the lo0ve of the world cons2titute hell. 3It is with our judgm0ents as our watches,2none go just alike, 1yet each believes hi2s own. 3I mistrust the judgm0ent of every man in 2a case in which 3his own wishes are c1oncerned. 2How little do they s0ee what really is, w2ho frame their 3hasty judgment upon 1that which seems. 2We do not judge men 0by what they are in 2themselves, but 3by what they are rel1atively to us. 2Whatsoever a man sow0eth, that, and not s2omething else, shall3he reap. That which1 we are doing, good 2or evil, grave or 3gay, that which we d1o to-day and shall d2o to-morrow; each 3thought, each feelin1g, each action, each2 event; every pass- 3ing hour, every brea1thing moment; all ar2e contributing to 3form the character, 1according to which w2e are to be judged. 3It is an eternal law0 that man cannot be 2redeemed by a power 3external to himself.1It does not take muc0h strength to do thi2ngs, but it 3requires great stren1gth to decide on wha2t to do. 3A mountain is compos0ed of tiny grains of2 earth. The ocean 3is made up of tiny d1rops of water. Even2 so, life is but an 3endless series of li1ttle details, action2s, speeches and 3thoughts...And the c1onsequences whether 2good or bad of even 3the least of them ar1e far-reaching. 2The Way of Heaven do0es not compete, 2And yet it skillfull1y achieves victory. 2It does not speak, a1nd yet it skillfully2 responds to things.3It comes to you with1out your invitation.2It is not anxious ab1out things and yet i2s plans well. 3Heaven's net is inde1ed vast. 2Though its meshes ar1e wide, it misses no2thing. 3As the touchstone wh0ich tries gold, but 2is not itself tried 3by the gold; such is1 he, who has the sta2ndard of judgment. 3A right judgment dra0ws us a profit from 2all things we see. 3The generous who is 0always just, and the2 just who is always 3generous, may, unann1ounced, approach the2 throne of heaven. 3There is nothing mor0e to be esteemed tha2n a manly firmness 3and decision of char1acter. I like a per2son who knows his 3own mind and sticks 1to it; who sees at o2nce what is to be 3done in given circum1stances and does it.2There are demon-haun0ted worlds, regions 2of utter darkness. 3Whoever in life deni1es the Spirit falls 2into that darkness 3of death. 1He who says what is 0not goes to hell; he2 also who, having 3done a thing, says I1 have not done it. 2After death both 3are equal: they are1 men with evil deeds2 in the next world. 3The way of sinners i0s made plain with st2ones, 3but at the end there1of is the pit of hel2l. 3The ascent from eart0h to heaven is not e2asy. 3And where two raging0 fires meet together2, 3They do consume the 1thing that feeds the2ir fury. 3We sometimes see a f0ool possessed of tal2ent, 3but never of judgmen1t. 2The more one judges,0 the less one loves.2Heaven might be defi0ned as the place whi2ch men avoid. 3There is no more mis0erable human being t2han one in whom 3nothing is habitual 1but indecision. 2Only our concept of 0time makes it possib2le for us to speak 3of the Day of Judgme1nt by that name; in 2reality it is a 3summary court in per1petual session. 2Maybe this world is 0another planet's Hel2l. 3The safest road to H0ell is the gradual o2ne - the gentle 3slope, soft underfoo1t, without sudden tu2rnings, without 3milestones, without 1signposts. 2Examine the contents0, not the bottle. 2Mark well three thin0gs and thou wilt not2 fall into the 3clutches of sin: Kn1ow what is above the2e - an eye that 3sees, an ear that he1ars, and all thine a2ctions recorded 3in the book. 1Judge a tree from it0s fruit; not from th2e leaves. 3Men must be decided 0on what they will no2t do, and then 3they are able to act1 with vigor in what 2they ought to do. 3Speak the truth, do 0not yield to anger; 2give, if thou art 3asked for little; by1 these three steps t2hou wilt go near 3the gods. 1Judge not, that ye b0e not judged. For w2ith what judgment 3ye judge, ye shall b1e judged; and with w2hat measure ye 3mete, it shall be me1asured to you again.2In judging of others0 a man laboreth in v2ain, often erreth, 3and easily sinneth; 1but in judging and e2xamining himself, 3he always laboreth f1ruitfully. 2Give every man thy e0ar, but few thy voic2e; 3Take each man's cens1ure, but reserve thy2 judgment. 3Give your decisions,0 never your reasons;2 your decisions may 3be right, your reaso1ns are sure to be wr2ong. 3When confronted with0 two courses of acti2on I jot down on a 3piece of paper all t1he arguments in favo2r of each one - 3then on the opposite1 side I write the ar2guments against each3one. Then by weighi1ng the arguments pro2 and con and 3canceling them out, 1one against the othe2r, I take the course3indicated by what re1mains. 2Be sure you are righ0t, then go ahead. 2To reach the port of0 Heaven we must sail2 sometimes with the 3wind and sometimes a1gainst it. But we m2ust sail, and not 3drift or lie at anch1or. 2When once a decision0 is reached and exec2ution is the order 3of the day, dismiss 1absolutely all respo2nsibility and care 3about the outcome. 1To get to heaven we 0must take it with us2. 3Depend upon yourself0. Make your judgeme2nt trustworthy by 3trusting it. You ca1n develop good judge2ment as you do the 3muscles of your body1 - by judicious, dai2ly exercise. To be 3known as a man of so1und judgement will b2e much in your 3favor. 1I shall tell you a g0reat secret, my frie2nd. Do not wait for3the last judgment, i1t take place every d2ay. 3One must be aware th0at one is continuall2y being tested in 3what one wishes most1 in order to make cl2ear whether one's 3heart is on earth or1 in heaven. 2For the Lord thy God0 is a consuming fire2, even a jealous 3God. 1Into deep darkness f0all those who follow2 action. 3Into deeper darkness1 fall those who foll2ow knowledge. 3There are worlds of 1no joy, regions of u2tter darkness. 3To those worlds go a1fter death those who2 in their unwisdom 3have not wakened up 1to light. 2The descent to hell 0is easy; the gates s2tand open night 3and day; but to recl1imb the slope, and e2scape to the upper 3air, this is labor. 1He who does not try 0a remedy 2For the disease of g1oing to hell 2What will he do when1 he reaches that pla2ce 3Where there is no cu1re to be found? 2Every soul is subjec0t to the trial of Tr2ansmigration... 3An individual does n1ot know that he is c2alled for assessment3before entering this1 World as well as af2ter leaving it. He 3does not know how ma1ny transformations a2nd esoteric trials 3he has to pass throu1gh...and that souls 2revolve like a stone3shot from a sling. 1When the Heaven is r0ent asunder, and whe2n the stars are 3scattered, and when 1the seas are let loo2se, and when the 3tombs are turned ups1ide-down, the soul s2hall know what 3it hath done and lef1t undone. 2Lo! the Day of Deci0sion is appointed - 2the day when there 3shall be a blowing o1f the trumpet, and y2e shall come in 3troops, and the heav1ens shall be opened,2 and be full of 3gates, and the mount1ains shall be remove2d, and turn into 3mist. 1You are now before t0he King of the Dead.2 In vain will you 3try to lie, and to d1eny or conceal the e2vil deeds you have 3done. The Judge hol1ds up before you the2 shining mirror of 3action, wherein all 1your deeds are refle2cted...The mirror in3which the King of th1e Dead seems to read2 your past is your 3own memory, and also1 his judgment is you2r own. It is you 3yourself who pronoun1ce your own judgment2, which in its turn 3determines your next1 rebirth. 2 Whoever has done go0od in the main has s2pirit-energy that is3pure and clear when 1death comes. It pas2ses out by the upper3openings of mouth an1d nose. The pure an2d light energy rises3upward and floats up1 to heaven and becom2es shadow-spirit. 3 But if, during life1, the primal spirit 2was used by the 3conscious spirit for1 avarice, folly, des2ire, and lust, and 3committed all sorts 1of sins, then in the2 moment of death 3the spirit-energy is1 turbid and confused2...it crystallizes 3downward, sinks down1 to hell, and become2s a demon... 3I would not give one0 moment of heaven fo2r all the joy and 3riches of the world,1 even if it lasted f2or thousands 3and thousands of yea1rs. 2The trumpet! the tr0umpet! the dead hav2e all heard; 3Lo, the depths of th1e stone-covered char2nels are stirred: 3From the sea, from t1he land, from the so2uth and the north. 3The vast generations1 of man are come for2th. 3It is not beyond the0 tomb, but in life i2tself, that we are 3to seek for the myst1eries of death. Sal2vation or reproba- 3tion begins here bel1ow, and the terrestr2ial world too has 3its Heaven and its H1ell. Always, even h2ere below, virtue 3is rewarded; always,1 even here below, vi2ce is punished... 3Once to every man an0d nation comes the m2oment to decide, 3In the strife of Tru1th with Falsehood, f2or the good or 3 evil side. 3We see but dimly thr0ough the mists and v2apors; 3 Amid these earthly1 damps 2What seem to us but 1sad, funeral tapers 2 May be heaven's di1stant lamps. 2Of the delights of t0his world man cares 2most for sexual 3intercourse, yet he 1has left it out of h2is heaven. 3Who seeks for Heaven0 alone to save his s2oul 3May keep the path, b1ut will not reach th2e goal; 3While he who walks i1n love may wander fa2r, 3Yet God will bring h1im where the blessed2 are. 3For when the One Gre0at Scorer comes 2 To write against y1our name, 2He marks - not that 1you won or lost - 2 But how you played1 the game. 2What is justice? - T0o give every man his2 own. 3Justice renders to e0very one his due. 2Justice is truth in 0actions. 2The love of justice 0in most men is only 2the fear of 3suffering injustice.1Justice without forc0e is powerless; 2force without justic1e is tyrannical. 2Justice is the first0 virtue of those who2 command, 3and stops the compla1ints of those who ob2ey. 3Justice without stre0ngth, or strength wi2thout justice; 3fearful misfortunes!1That which is unjust0 can really profit n2o one; 3that which it just c1an really harm no on2e. 3The law of cause and0 effect is inexorabl2e and unrelenting. 3 You reap a harvest1 of suffering, pover2ty, pain and sorrow,3because you have sow1n the seed of evil i2n the past. 3 You reap a harvest1 of plenty and bliss2 owing to your 3sowing seeds of good1. 2I would remind you t0hat extremism in the2 defence of liberty 3is no vice. And let1 me remind you also 2that moderation in 3pursuit of justice i1s no virtue. 2A just man is not on0e who does no ill, 2But he, who with the1 power, has not the 2will. 3Justice consists in 0doing no injury to m2en; 3decency in giving th1em no offense. 2Fidelity is the sist0er of justice. 2Equality is the shar0e of every one at th2eir advent upon 3earth, and equality 1is also theirs when 2placed beneath it. 3The sentiment of jus0tice is so natural, 2so universally 3acquired by all mank1ind, that it seem to2 be independent of 3all law, all party, 1all religion. 2Whenever a separatio0n is made between li2berty and justice, 3neither, in my opini1on, is safe. 2Justice is the bread0 of the nation; 2it is always hungry 1for it. 2Justice delayed, is 0justice denied. 2To hear patiently, t0o weigh deliberately2 and dispassion- 3ately, and to decide1 to impartially; the2se are the chief 3duties of a Judge. 1I do not see why we 0should not be as jus2t to an ant as to a 3human being. 1It is not who is rig0ht, but what is righ2t, 3that is of importanc1e. 2The whole history of0 the world is summed2 up in the fact 3that, when nations a1re strong, they are 2not always just, 3and when they wish t1o be just, they are 2no longer strong. 3It is the spirit and0 not the form of law2 that keeps justice 3alive. 1How invincible is ju0stice if it be well 2spoken. 3Justice, though movi0ng with tardy pace, 2has seldom failed to1 overtake the wicked2 in their flight. 3Justice is an unassa0ilable fortress, bui2lt on the brow of a 3mountain which canno1t be overthrown by t2he violence of 3torrents, nor demoli1shed by the force of2 armies. 3Only the actions of 0the just 2smell sweet and blos1som in the dust. 2To be perfectly just0 is an attribute of 2the divine nature; 3to be so to the utmo1st of our abilities,2 is the glory of 3man. 1Justice is the great0 interest of man on 2earth. It is the 3ligament which holds1 civilized beings an2d civilized nations 3together. 1A man is a little th0ing while he works b2y and for himself; 3but when he gives vo1ice to the rules of 2love and justice, 3he is godlike. 1Above all other thin0gs is justice. 2Success is a good th1ing; wealth is good 2also; 3honor is better, but1 justice excels them2 all. 3Knowledge is convert0ible into power, and2 axioms into rules 3of utility and duty.1 But knowledge itse2lf is not Power. 3Wisdom is Power; and1 her Prime Minister 2is Justice, 3which is the perfect1ed law of Truth. 2The proof of a thing0's being right is th2at it has power 3over the heart; that1 it excites us, wins2 us, or helps us. 3There is a point at 0which even justice d2oes injury. 3He who commits injus0tice is ever made mo2re wretched 3than he who suffers 1it. 2There is no cruder t0yranny than that whi2ch is perpetuated 3under the shield of 1law and in the name 2of justice. 3So far is it from be0ing true that men ar2e naturally equal, 3that no two people c1an be half an hour t2ogether but one 3shall acquire an evi1dent superiority ove2r the other. 3It is untrue that eq0uality is a law of n2ature. Nature has 3no equality. Its so1vereign law is subor2dination and 3dependence. 1He who is only just 0is cruel. 2Who on earth could l1ive were all judged 2justly? 3Justice without wisd0om is impossible. 2There is no such thi0ng as justice - in o2r out of court. 3Injustice is relativ0ely easy to bear; 2what stings is justi1ce. 2If thou suffer injus0tice, console thysel2f; 3the true unhappiness1 is in doing it. 2Justice, being destr0oyed, will destroy; 2being preserved, wil1l preserve; 2it must never theref1ore be violated. 2Equal rights for all0, special privileges2 for none. 3One man's word is no0 man's word; 2we should quietly he1ar both sides. 2Stand with anybody t0hat stands right whi2le he is right 3and part with him wh1en he goes wrong. 2Keep justice, keep g0enerosity, yielding 2to neither singly. 3We win justice quick0est by rendering jus2tice 3to the other party. 1If we are to keep ou0r democracy, 2there must be one co1mmandment: 2"Thou shalt not rati1on justice." 2Eye for eye, tooth f0or tooth, hand for h2and, foot for foot. 3A clear-cut case mee0ts with difficulty b2ecause of a tendency3to be lenient. The 1man must be as true 2as gold and as 3impartial as the mea1n. 2All men are by natur0e equal, made all of2 the same earth by 3one Workman; and ho1wever we deceive our2selves, as dear unto3God is the poor peas1ant as the mighty pr2ince. 3Just are the ways of0 God, 2And justifiable to m1en. 2All Nature is but ar0t unknown to thee; 2All chance direction1, which thou canst n2ot see; 3All discord, harmony1 not understood; 2All partial evil, un1iversal good; 2And spite of pride, 1in erring reason's s2pite, 3One truth is clear, 1Whatever is is right2. 3Justice is as strict0ly due between neigh2bor nations, as 3between neighbor cit1izens. A highwayman2 is as much a robber3when he plunders in 1a gang, as when sing2le; and a nation 3that makes an unjust1 war is only a great2 gang of robbers. 3Justice is my being 0allowed to do whatev2er I like. 3Injustice is whateve1r prevents my doing 2so. 3Your levellers wish 0to level down as far2 as themselves, 3but they cannot bear1 levelling up to the2mselves. 3Freedom of religion,0 freedom of the pres2s, freedom of person3under protection of 1habeas corpus; and t2rial by juries 3impartially selected1, these principles f2orm the bright 3constellation which 1has gone before us, 2and guided our 3steps through an age1 of revolution and r2eformation. 3Prompt sense of equa0lity! to thee belon2gs 3The swift redress of1 unexamined wrongs! 2Eager to serve, the 1cause perhaps untrie2d, 3But always apt to ch1oose the suffering s2ide. 3I will be as harsh a0s truth 2and as uncompromisin1g as justice. 2Man is unjust, but G0od is just; and fina2lly justice 3Triumphs. 1Judging from the mai0n portions of the hi2story of the world, 3so far, justice is a1lways in jeopardy. 2Within me justice sa0ith: Men are not eq2ual; neither shall 3they become so. 1When a man wants to 0murder a tiger, he c2alls it sport; 3When the tiger wants1 to murder him, he c2alls it ferocity. 3The distinction betw1een crime and justic2e is no greater. 3Learning is a kind o0f natural food for t2he mind. 3From one learn all. 0Each day is the scho0lar of yesterday. 2Education: A debt d0ue from present to f2uture generations. 3Education is the ins0truction of the inte2llect in the laws 3of Nature. 1Teaching is the art 0of awakening the nat2ural curiousity of 3young minds for the 1purpose of satisfyin2g it afterwards. 3Education is the tra0nsmission of civiliz2ation. 3Experience is not wh0at happens to a man.2It is what a man doe1s with what happens 2to him. 3The good man is the 0teacher of the bad, 2And the bad is the m1aterial from which t2he good may learn. 3He who does not valu1e the teacher, 2Or greatly care for 1the material, 2Is greatly deluded a1lthough he may be le2arned. 3Such is the essentia1l mystery. 2Learning without tho0ught is labor lost; 2thought without lear1ning is perilous. 2The roots of educati0on are bitter, but t2he fruit is sweet. 3It is impossible for0 a man to learn what2 he thinks he 3already knows. 1If you desire ease, 0forsake learning. 2If you desire learni1ng, forsake ease. 2How can a man at eas1e acquire knowledge,2And how can an earne1st student enjoy eas2e? 3Learning makes the w0ise wiser and the fo2ol more foolish. 3Learning is like mer0cury, one of the mos2t powerful and 3excellent things in 1the world in skillfu2l hands; 3in unskillful, the m1ost mischievous. 2He that studies only0 men, will get the b2ody of knowledge 3without the soul; an1d he that studies on2ly books, the soul 3without the body. H1e that to what he se2es, adds 3observation, and to 1what he reads, refle2ction, is on the 3right road to knowle1dge, provided that i2n scrutinizing 3the hearts of others1, he neglects not hi2s own. 3It is only when we f0orget all our learni2ng that we begin 3to know. 1The chief object of 0education is not to 2learn things 3but to unlearn thing1s. 2Sixty years ago I kn0ew everything; now I2 know nothing; 3education is a progr1essive discovery of 2our own ignorance. 3Lessons are not give0n, they are taken. 2The great teacher wh0o skillfully waits t2o be questioned may 3be compared to a bel1l when it is struck.2 Struck with a 3small hammer, it giv1es a small sound; st2ruck with a great 3one, it gives a grea1t sound. But let it2 be struck leisurely3and properly, and it1 gives out all the s2ound of which it is 3capable. 1Iron sharpens iron; 0scholar, the scholar2. 3The most effective k0ind of education is 2that a child 3should play amongst 1lovely things. 2We have need of very0 little learning to 2have a good mind. 3Reading maketh a ful0l man; conference a 2ready man; 3and writing an exact1 man. 2Crafty men condemn s0tudies, simple men a2dmire them, 3and wise men use the1m. 2You cannot teach a m0an anything; you can2 only help him to 3find it within himse1lf. 2Some men grow mad by0 studying much to kn2ow, 3But who grows mad by1 studying good to gr2ow. 3The supreme end of e0ducation is expert d2iscernment in all 3things - the power t1o tell the good from2 the bad, the 3genuine from the cou1nterfeit, and to pre2fer the good and the3genuine to the bad a1nd the counterfeit. 2The aim of education0 should be to teach 2us rather how to 3think, than what to 1think - rather to im2prove our minds, so 3as to enable us to t1hink for ouselves, t2han to load the 3memory with the thou1ghts of other men. 2A college education 0shows a man how litt2le other people 3know. 1The secret of educat0ion is respecting th2e pupil. 3Seeing much, sufferi0ng much, and studyin2g much, are the 3three pillars of lea1rning. 2The best education i0n the world is that 2got by struggling 3to get a living. 1There are three scho0olmasters for everyb2ody that will employ3them - the senses, i1ntelligent companion2s, and books. 3To know how to sugge0st is the great art 2of teaching. 3Reading and writing,0 arithmetic and gram2mar do not 3constitute education1, any more than a kn2ife, fork and spoon 3constitute a dinner.1Education does not c0onsist merely in stu2dying languages and 3learning a number of1 facts. It is somet2hing very different 3from, and higher tha1n, mere instruction.2 Instruction shores3up for future use, b1ut education sows se2ed which will bear 3fruit, some thirty, 1sixty, some one hund2red fold. 3Education is what su0rvives when what has2 been learnt has 3been forgotten. 1The noblest employme0nt of the mind of ma2n, is the study of 3the works of his Cre1ator. 2To live a single day0 and hear a good tea2ching is better 3than to live a hundr1ed years without kno2wing such teaching. 3The rules aimed at i0n the Great College 2were: 3 the prevention of 1evil before it was m2anifested; 3 the timeliness of 1instruction when it 2was required; the 3 suitability of the1 lessons in adaptati2on to circumstances;3 and the good influ1ence of example to a2ll those concerned. 3From these four thin1gs the Great Teachin2g flourishes. 3There are more men e0nnobled by study tha2n by nature. 3Instruction enlarges0 the natural powers 2of the mind. 3Only the educated ar0e free. 2The teachings of ele0gant sayings 2Should be collected 1when one can. 2For the supreme gift1 of words of wisdom,2Any price will be pa1id. 2Histories make men w0ise; poets, witty; t2he mathematics, 3subtile; natural phi1losophy, deep; moral2s, grave; logic 3and rhetoric, able t1o contend. 2Learning makes a man0 fit company for him2self. 3There is an unspeaka0ble pleasure attendi2ng the life of 3a voluntary student.1Education is the che0ap defence of nation2s. 3The true purpose of 0education is to cher2ish and unfold 3the seed of immortal1ity already sown wit2hin us; to develop, 3to their fullest ext1ent, the capacities 2of every kind 3with which the God w1ho made us has endow2ed us. 3Education alone can 0conduct us to that e2njoyment which is, 3at once, best in qua1lity and infinite in2 quantity. 3The true teacher def0ends his pupils agai2nst his own 3personal influence. 1The teacher is like 0the candle which lig2hts others in 3consuming itself. 1Education is leading0 human souls to what2 is best, and 3making what is best 1out of them; and the2se two objects are 3always attainable to1gether, and by the s2ame means; the 3training which makes1 men happiest in the2mselves also makes 3them most serviceabl1e to others. 2Knowledge increases 0in proportion to its2 use - 3that is, the more we1 teach the more we l2earn. 3Learning is weightle0ss... 2Treasure you always 1carry easily. 2There is the love of0 knowing without the2 love of learning; 3the beclouding here 1leads to dissipation2 of mind. 3The learning and kno0wledge that we have,2 is, at the most, 3but little compared 1with that of which w2e are ignorant. 3As a man can drink w0ater from any side o2f a full tank, 3so the skilled theol1ogian can wrest from2 any scripture 3that which will serv1e his purpose. 2Much study is a wear0iness of the flesh. 2Suffering is but ano0ther name for the te2aching of 3experience, which is1 the parent of instr2uction and the 3schoolmaster of life1. 2Since learned men ha0ve appeared, good me2n have become rare. 3All wish to be learn0ed, but no one is wi2lling to pay the 3price. 1He who learns, and m0akes no use of his l2earning, is a beast 3of burden with a loa1d of books. - Does t2he ass comprehend 3whether he carries o1n his back a library2 or a bundle of 3faggots? 1I perceive all the p0rofessors of exoteri2c knowledge 3 to be full of lear1ning with no applica2tion - 3Day and night wastin1g their lives, pursu2ing 3 discussion, chatte1r, and empty disputa2tion. 3It is the worst of m0adness to learn what2 has to be 3unpleasant. 1As plants are suffoc0ated and drowned wit2h too much moisture,3and lamps with too m1uch oil, so is the a2ctive part of the 3understanding with t1oo much study. 2Studies teach not th0eir own use; that is2 a wisdom without 3them and above them,1 won by observation.2He that was only tau0ght by himself 2had a fool for his m1aster. 2Learning, that cobwe0b of the brain, 2Profane, erroneous, 1and vain. 2To be proud of learn0ing, is the greatest2 ignorance. 3Much reading is an o0ppression of the min2d, and extinguishes 3the natural candle, 1which is the reason 2there are so many 3senseless scholars i1n the world. 2Words are but wind; 0and learning is noth2ing but words; 3ergo, learning is no1thing but wind. 2He not only overflow0ed with learning, bu2t stood in the 3slop. 1One of the benefits 0of a college educati2on 3is to show the boy i1ts little avail. 2It is a thousand tim0es better to have co2mmon sense without 3education than to ha1ve education without2 common sense. 3Never learn to do an0ything: if you don'2t learn, you'll 3always find someone 1else to do it for yo2u. 3The surest way to co0rrupt a young man is2 to teach him to 3esteem more highly t1hose who think alike2 than those who 3think differently. 1Education is an admi0rable thing, but it 2is well to remember 3from time to time th1at nothing that is w2orth knowing can be 3taught. 1A learned man is an 0idler who kills time2 by study. 3He who can does. He0 who can't, teaches.2There is nothing so 0stupid as an educate2d man, 3if you get off the t1hing he was educated2 in. 3Learn that the advan0tage lieth not in po2ssessing good 3things, but in the k1nowing the use of th2em. 3If I am walking with0 two other men, each2 of them will serve 3as my teacher. I wi1ll pick out the good2 points of the one 3and imitate them, an1d the bad points of 2the other and 3correct them in myse1lf. 2The elements of inst0ruction should be pr2esented to the 3mind in childhood, b1ut not with any comp2ulsion. 3What we have to lear0n to do, we learn by2 doing. 3Study what thou art 0Whereof thou art a p1art 2What thou knowest of1 this art 2This is really what 1thou art. 2All that is without 1thee also is within.2Men must be taught a0s if you taught them2 not, 3And things unknown p1ropos'd as things fo2rgot. 3Wear your learning l0ike your watch, in a2 private pocket; 3and do not pull it o1ut and strike it mer2ely to show that 3you have one. 1Let the great book o0f the world be your 2principle study. 3Learn that the prese0nt hour alone is man2's. 3Life teaches us to b0e less severe with o2urselves and others.3There is no easy met0hod of learning diff2icult things. The 3method is to close t1he door, give out th2at you are not at 3home, and work. 1To waken interest an0d kindle enthusiasm 2is the sure way to 3teach easily and suc1cessfully. 2As turning the logs 0will make a dull fir2e burn, 3so changes of studie1s a dull brain. 2Perhaps the most val0uable result of all 2education is the 3ability to make your1self do the thing yo2u have to do, when 3it ought to be done,1 whether you like it2 or not. 3Those who have not d0istinguished themsel2ves at school need 3not on that account 1be discouraged. The2 greatest minds do 3not necessarily ripe1n the quickest. 2The study of oneself0 must go side by sid2e with the study of 3the fundamental laws1 of the universe. T2he laws are the 3same everywhere and 1on all planes. But 2the very same laws 3manifesting themselv1es in different worl2ds, that is, under 3different conditions1, produce different 2phenomena. 3Never regard study a0s a duty but as an e2nviable opportunity 3to learn to know the1 liberating influenc2e of beauty in the 3realm of the spirit 1for your own persona2l joy and to the 3profit of the commun1ity to which your la2ter works belong. 3...Be for ever a stu0dent. He and he alo2ne is an old man who3feels that he has le1arnt enough and has 2need for no more 3knowledge. 1Teachers open the do0or... 2You enter by yoursel1f. 2He who knoweth not w0hat he ought to know2, is a brute beast 3among men; he that k1noweth no more than 2he hath need of, 3is a man among brute1 beasts; and he that2 knoweth all that 3may be known, is as 1a God among men. 2The monuments of wit0 and learning are mo2re durable than the 3monuments of power, 1or of the hands. Fo2r have not the 3verses of Homer cont1inued twenty-five hu2ndred years, or 3more, without the lo1ss of a syllable or 2letter; during 3which time infinite 1palaces, temples, ca2stles, cities have 3been decayed and dem1olished? 2I can easier teach t0wenty what were good2 to be done, 3than be one of the t1wenty to follow my o2wn teaching. 3The bookful blockhea0d, ignorantly read, 2With loads of learne1d lumber in his head2, 3With his own tongue 1still edifies his ea2rs, 3And always list'ning1 to himself appears.2Delightful task! to0 rear the tender Tho2ught, 3To teach the young I1dea how to shoot, 2To pour the fresh In1struction o'er the M2ind, 3To breathe the enliv1ening Spirit, and to2 fix 3The generous Purpose1 in the glowing brea2st. 3And still they gazed0, and still the wond2er grew, 3That one small head 1should carry all it 2knew. 3I've studied new Phi0losophy 2And Jurisprudence, M1edicine 2And even, alas, Theo1logy 2From end to end with1 labor keen; 2And here, poor fool;1 with all my lore 2I stand no wiser tha1n before. 2He might have been a0 very clever man by 2nature, but he had 3laid so many books o1n his head that his 2brain could not 3move. 1One impulse from a v0ernal wood 2 May teach you more1 of man, 2Of moral evil and of1 good, 2 Than all the sages1 can. 2The languages, espec0ially the dead, 2 The sciences, and 1most of all the abst2ruse, 3The arts, at least a1ll such as could be 2said 3 To be the most rem1ote from common use,2In all these he was 1much and deeply read2. 3Unknown to her the r0igid rule, 2 The dull restraint1, the chiding frown 2The weary torture of1 the school, 2 The taming of wild1 nature down. 2Learn to live, and l0ive to learn, 2Ignorance like a fir1e doth burn, 2Little tasks make la1rge return. 2Life comes from the 0Spirit. Even as a m2an casts a shadow, 3so the Spirit casts 1the shadow of life, 2and, as a shadow of 3former lives, a new 1life comes to this b2ody. 3As leaves on the tre0es, such is the life2 of man. 3Our days upon earth 0are a shadow. 2Life is a pure flame0, 2and we live by an in1visible sun within u2s. 3Life is rather a sta0te of embryo, a prep2aration for life; 3a man is not complet1ely born till he has2 passed through 3death. 1Life is the childhoo0d of our immortality2. 3Life is but thought.0One life - a little 0gleam of Time betwee2n two Eternities. 3Life is a progress a0nd not a station. 2The experience of li0fe consists of the e2xperience 3which the spirit has1 of itself in matter2 and as matter, 3in mind and as mind,1 in emotion, as emot2ion, etc. 3It is between the tw0o polarizing aspects2 of manifestation - 3the Supernal Father 1and the Supernal Mot2her - that the web 3of Life is woven; so1uls going back and f2orth between them 3like a weaver's shut1tle. In our individ2ual lives, in our 3physiological rhythm1s, and in the histor2y of the rise and 3fall of nations, we 1observe the same rhy2thmic periodicity. 3Who knoweth if to di0e be but to live, 2And that called life1 by mortals be but d2eath? 3 Life is easy to li0ve for a man who is 2without shame, bold 3after the fashion of1 a crow, a mischief-2maker, an insulting,3arrogant, and dissol1ute fellow. 2 But life is hard t1o live for a modest 2man, who is free 3from attachment, una1ssuming, spotless, a2nd of clear vision. 3O life! long to the0 wretched, short to 2the happy. 3If you live accordin0g to nature, you nev2er will be poor; 3if according to the 1world's caprice, you2 will never be rich.3We are always beginn0ing to live, but are2 never living. 3I came like Water, a0nd like Wind I go. 2Life is a lying drea0m, he only wakes 2Who casts the World 1aside. 2Like bubbles on the 0sea of matter borne,2They rise, they brea1k, and to that sea r2eturn. 3All that is alive te0nds toward color, in2dividuality, 3 specificity, effec1tiveness, and opacit2y. 3All that is done in 1life inclines toward2 knowledge, 3 abstraction, gener1ality, transfigurati2on, and transparency3Life can only be und0erstood backwards; 2but it must be lived1 forwards. 2Love is sunshine, ha0te is shadow, 2Life is checkered sh1ade and sunshine. 2Half my life is full0 of sorrow, 2 Half of joy, still1 fresh and new; 2One of these lives i1s a fancy, 2 But the other one 1is true. 2We have two lives: 0The soul of man is l1ike the rolling worl2d, 3One half in day, the1 other dipt in night2; 3The one has music an1d the flying cloud, 2The other, silence a1nd the wakeful stars2. 3Life imitates Art fa0r more than Art imit2ates Life. 3At birth we come 0At death we go... 1Bearing nothing. 1Whatsoever quits the0 non-manifest, becom2es active life; 3it is drawn into the1 vortex of the ONE, 2which is neither 3Spirit nor Matter, b1oth being the absolu2te life, latent. 3As the ocean giveth 0rise to springs, who2se water 3return again into it1s bosom through the 2rivers, 3so runneth thy life 1force from the heart2 outwards, 3and so returneth int1o its place again. 2Rhythm is the basis 0of life, not steady 2forward progress. 3The forces of creati1on, destruction, and2 preservation have 3a whirling, dynamic 1interaction. 2A mortal lives not t0hrough that breath t2hat flows in and 3that flows out. The1 source of his life 2is another and this 3causes the breath to1 flow. 2The Eternal is veile0d by the real. The 2Spirit of life is 3The Eternal. Name a1nd form are the real2, and by them the 3Spirit is veiled. 1Whosoever knows othe0rs is clever. 2Whosoever knows hims1elf is wise. 2Whosoever conquers o1thers has force. 2Whosoever conquers h1imself is strong. 2Whosoever asserts hi1mself has will-power2. 3Whosoever is content1ed is rich. 2Whosoever does not l1ose his place has du2ration. 3Whosoever does not p1erish in death lives2. 3Man is a microcosm, 0or little world, as 2possessing in 3miniature all the qu1alities found on a g2reat scale in the 3Universe; by his rea1son and intelligence2 partaking of the 3Divine Nature: and 1by his faculty of ch2anging aliments into3other substances, of1 growing, and reprod2ucing himself, 3partaking of element1ary Nature. 2Ignorant people see 0life as either exist2ence or 3non-existence, but w1ise men see it beyon2d both existence 3and non-existence to1 something that tran2scends them both; 3this is an observati1on of the Middle Way2. 3The end of life is t0o be like God, and t2he soul following 3God will be like him1. 2No one has lived a s0hort life who has pe2rformed his duties 3with unblemished cha1racter. 2Nor has he spent his0 life badly who has 2passed it 3in privacy. 1This body is not a h0ome, but an inn; 2and that only for a 1short time. 2As is a tale, so is 0life: 2not how long it is, 1but how good it is, 2is what matters. 3Everything is the pr0oduct of one univers2al creative effort. 3There is nothing dea1d in Nature. Everyt2hing is organic and 3living, and therefor1e the whole world ap2pears to be a living3organism. 1Life is like music, 0it must be composed 2by ear, feeling and 3instinct, not by rul1e. Nevertheless one2 had better know 3the rules, for they 1sometimes guide in d2oubtful cases, 3though not often. 1Life is a quarry, ou0t of which we are to2 mold and chisel 3and complete a chara1cter. 2Life, like the water0s of the seas, fresh2ens only when it 3ascends toward heave1n. 2Life is short, and t0ime is swift; 2Roses fade, and shad1ows shift. 2Life is a language i0n which certain trut2hs are conveyed to 3us; if we could lear1n them in some other2 way, we should 3not live. 1A well-written life 0is almost as rare as2 a well-spent one. 3Life is a succession0 of lessons which mu2st be lived to 3be understood. 1Life is what we make0 it, and the world i2s what we make it. 3The eyes of the chee1rful and of the mela2ncholy man are fixed3upon the same creati1on; but very differe2nt are the aspects 3which it bears to th1em. 2We sleep, but the lo0om of life never sto2ps 3and the pattern whic1h was weaving when t2he sun went down 3is weaving when it c1omes up to-morrow. 2Repetition is the re0ality and the seriou2sness of life. 3Life is the continuo0us adjustment of ext2ernal relations. 3The value of life it0self cannot be estim2ated. 3In three words I can0 sum up everything I2've learned about 3life. It goes on. 1A little work, a lit0tle sleep, a little 2love and it is 3all over. 1Life is like a game 0of cards. The hand 2that is dealt you 3represents determini1sm; the way you play2 it is free will. 3Human life is as eva0nescent as the morni2ng dew 3or a flash of lightn1ing. 2At any given moment,0 life is completely 2senseless. 3But viewed over a pe1riod, it seems to re2veal itself 3as an organism exist1ing in time, having 2a purpose, 3trending in a certai1n direction. 2...What has been gai0ned by incarnation c2an only really have 3been gained if it ha1s been eternalized: 2 If it survives the 3transiency of our fr1agile existence, if 2the essence of the 3essence is drawn fro1m all those aspects 2of creation which 3are subject to chang1e and decay, just as2 the essence of the 3flower is drawn by t1he bees for honey. 2Man's life... 0Candle in the wind 1Frost on the tiles. 1Life precedes form, 0and life survives th2e last atom of form.3Through the countles1s rays proceeds the 2life-ray, 3the one, like a thre1ad through many jewe2ls. 3As the eye of mornin0g to the lark, as th2e shade of evening 3to the owl, as the h1oney to the bee, or 2as the carcass to 3the vulture; even su1ch is life unto the 2heart of man. 3Though bright, it da1zzleth not; though o2bscure it displea- 3seth not; though swe1et it cloyeth not; t2hough corrupt, it 3forbiddeth not; yet 1who is he that knowe2th its true value? 3On life's journey fa0ith is nourishment, 2virtuous deeds are 3a shelter, wisdom is1 the light by day an2d right mindfulness 3is the protection by1 night. If a man li2ves a pure life 3nothing can destroy 1him; if he has conqu2ered greed nothing 3can limit his freedo1m. 2Life is short, yet s0weet. 2All that a man hath 0will he give for his2 life. 3Life, if thou knowes0t how to use it, is 2long enough. 3A good man doubles t0he length of his exi2stence; 3to have lived so as 1to look back with pl2easure 3on our past existenc1e is to live twice. 2Man contains all tha0t is above in heaven2 and below upon 3earth, the celestial1 as well as the terr2estrial creatures; 3it is for this reaso1n that The Eternal c2hose Man as His 3Divine manifestation1. No World could ex2ist before Adam 3came into being, for1 the human figure co2ntains all things, 3and all that exists 1is by virtue of it. 2The good life is the0 healthful life, the2 merry life. 3Life is health, joy,1 laughter. 2The finest lives, in0 my opinion, are tho2se who rank in 3the common model, an1d with the human rac2e, but without 3miracle, without ext1ravagance. 2That life is long wh0ich answers life's g2reat end. 3One hour of life, cr0owded to the full wi2th glorious action, 3and filled with nobl1e risks, is worth wh2ole years of those 3mean observances of 1paltry decorum. 2Every man's life is 0a fairy tale, writte2n by God's fingers. 3No life that breathe0s with human breath 2Has ever truly longe1d for death. 2We live in deeds, no0t years: 2In thoughts, not bre1aths; 2In feelings, not in 1figures on a dial. 2We should count time1 by heart-throbs. H2e most lives 3Who thinks most, fee1ls the noblest, acts2 the best. 3There is no wealth b0ut life. 2Life has loveliness 0to sell, 2 All beautiful and 1splendid things, 2Blue waves whitened 1on a cliff, 2 Soaring fire that 1sways and sings 2And children's faces1 looking up 2Holding wonder like 1a cup. 2Life is short, the a0rt long, opportunity2 fleeting, 3experience treachero1us, judgment difficu2lt. 3No man enjoys the tr0ue taste of life, bu2t he who 3is ready and willing1 to quit it. 2Nature has given man0 no better thing tha2n shortness of life.3Those who speak ill 0of the spiritual lif2e, 3Although they come a1nd go by day, 2Are like the smith's1 bellows: 2They take breath but1 are not alive. 2Know that the life o0f this world is but 2a game and pastime 3and show and boast a1mong you; and multip2lying riches and 3children is like rai1n, whose vegetation 2delighteth the 3infidels - then they1 wither away, and th2ou seest them all 3yellow, and they bec1ome chaff. 2O threats of Hell an0d Hopes of Paradise!2One thing at least i1s certain - This Lif2e flies; 3One thing is certain1 and the rest is Lie2s; 3The Flower that once1 has bloomed for eve2r dies. 3Life is as tedious a0s a twice told tale 2Vexing the dull ear 1of a drowsy man. 2Human affairs are li0ke a chess-game: on2ly those who do 3 not take it seriou1sly can be called go2od players. 3Life is like an eart1hen pot: only when 2it is shattered, 3 does it manifest i1ts emptiness. 2Who breathes must su0ffer; and who thinks2 must mourn; 3And he alone is bles1s'd who ne'er was bo2rn. 3Life is a tragedy wh0erein we sit as spec2tators for a while 3and then act our par1t in it. 2Our days begin with 0trouble here, our li2fe is but a span, 3And cruel death is a1lways near, so frail2 a thing is man. 3Human life is everyw0here in a state in w2hich much is to be 3endured, and little 1to be enjoyed. 2Life is a malady in 0which sleep soothes 2us every sixteen 3hours; it is a palli1ation; death is the 2remedy. 3A useless life is an0 early death. 2Those who complain o0f the shortness of l2ife, let it slide 3by them without wish1ing to seize and mak2e the most of its 3golden moments. 1Life is a waste of w0earisome hours, 2 Which seldom the r1ose of enjoyment ado2rns, 3And the heart that i1s soonest awake to t2he flowers, 3 Is always the firs1t to be touch'd by t2he thorns. 3Through life's road,0 so dim and dirty, 2I have dragged to th1ree and thirty; 2What have these year1s left to me? 2Nothing, except thir1ty-three. 2Youth is a blunder; 0Manhood a struggle; 1Old Age a regret. 1The mass of men lead0 lives of quiet desp2eration. 3The basic fact about0 human existence is 2not that it is 3a tragedy, but that 1it is a bore. 2Life is an unanswere0d question, but let'2s still believe 3in the dignity and i1mportance of the que2stion. 3If there is a sin ag0ainst life, it lies 2perhaps less in 3despairing of it tha1n in hoping for anot2her and evading the 3implacable grandeur 1of the one we have. 2The union of the Wor0d and the Mind 2produces that myster1y which is called Li2fe... 3Learn deeply of the 1Mind and its mystery2, 3for therein lies the1 secret of immortali2ty. 3We should live as th0ough our life would 2be both long and 3short. 1It is impossible to 0live pleasurably wit2hout living 3prudently, honorably1, and justly; or to 2live prudently, 3honorably, and justl1y, without living pl2easurably. 3For if a man live ma0ny years, let him re2joice in them all; 3but let him remember1 that the days of da2rkness will be 3many. All that come1s is vanity. 2Enter by the narrow 0gate; for the gate i2s wide and the 3way is easy, that le1ads to destruction, 2and those who 3enter by it are many1. For the gate is n2arrow and the way 3is hard, that leads 1to life, and those w2ho find it are few. 3One should count eac0h day a separate lif2e. 3The art of living is0 more like that of w2restling than of 3dancing. The main t1hing is to stand fir2m and be ready for 3an unforeseen attack1. 2Learn to live well, 0that thou may'st die2 so too; 3To live and die is a1ll we have to do. 2To make good use of 0life, 2one should have in y1outh the experience 2of advanced years, 3and in old age the v1igor of youth. 2Would you live with 0ease, 2Do what you ought, a1nd not what you plea2se. 3Reflect that life, l0ike every other bles2sing, 3Derives its value fr1om its use alone. 2To execute great thi0ngs, one should live2 as though one 3would never die. 1Plunge boldly into t0he thick of life! E2ach lives it, 3not to many is it kn1own; and seize it wh2ere you will, 3it is interesting. 1Life is divided into0 three terms - that 2which was, which is,3and which will be. 1Let us learn from th2e past to profit by 3the present, and fro1m the present to liv2e better in the 3future. 1The fraction of life0 can be increased in2 value not so much 3by increasing your n1umerator as by lesse2ning your 3denominator. Nay, u1nless my Algebra dec2eives me, unity 3itself divided by ze1ro will give infinit2y. 3This span of life wa0s lent for lofty dut2ies, not for 3selfishness; not to 1be wiled away for ai2mless dreams, 3but to improve ourse1lves, and serve mank2ind. 3Live neither in the 0present nor the futu2re, but in the 3eternal. The giant 1weed (of evil) canno2t flower there; 3this blot upon exist1ence is wiped out by2 the very atmosphere3of eternal thought. 1The great use of lif0e is to spend it for2 something that 3will outlast it. 1For life is the mirr0or of king and slave2, 3 'Tis just what we 1are and do; 2Then give to the wor1ld the best you have2, 3 And the best will 1come back to you. 2Let your life lightl0y dance on the edges2 of Time 3like dew on the tip 1of a leaf. 2I worked for a menia0l's hire, 2 Only to learn, dis1mayed, 2That any wage I had 1asked of Life, 2 Life would have gl1adly paid. 2Serenity, regularity0, absence of vanity,2Sincerity, simplicit1y, veracity, equanim2ity, 3Fixity, non-irritabi1lity, adaptability, 2Humility, tenacity, 1integrity, nobility,2 magnanimity, 3 charity, generosit1y, purity. 2Practise daily these1 eighteen "ities" 2You will soon attain1 immortality. 2 ...The root of 0life was in every dr2op of the ocean of 3immortality, and the1 ocean was radiant l2ight, which was 3fire, and heat, and 1motion. Darkness va2nished and was no 3more; it disappeared1 in its own essence,2 the body of fire 3and water, or father1 and mother... 2Life is the fire tha0t burns and the sun 2that gives light. 3Life is the wind and1 the rain and the th2under in the sky. 3Life is matter and i1s earth, what is and2 what is not, 3and what beyond is i1n Eternity. 2He who knows wrath, 0knows pride; he who 2knows pride, knows 3deceit; he who knows1 deceit, knows greed2; he who knows 3greed, knows love; h1e who knows love, kn2ows hate; he who 3knows hate, knows de1lusion; he who knows2 delusion, knows 3conception; he who k1now conception, know2s birth; he who 3knows birth, knows d1eath; he who knows d2eath, knows hell; 3he who knows hell, k1nows animal existenc2e; he who knows 3animal existence, kn1ows pain. Therefore2, a wise man 3should avoid wrath, 1pride, deceit, greed2, love, hate, 3delusion, conception1, birth, death, hell2, animal existence, 3and pain. 1But helpless Pieces 0of the Game He plays2Upon this Checker-bo1ard of Nights and Da2ys; 3Hither and thither m1oves, and checks, an2d slays, 3And one by one back 1in the Closet lays. 2For in and out, abov0e, about, below, 2'Tis nothing but a M1agic Shadow-show, 2 Play'd in a Box wh1ose Candle is the Su2n, 3Round which we Phant1om Figures come and 2go. 3That everything thro0ughout the world, 2 everywhere, end to1 end, 2Is but a reflection 1of a ray 2 cast from the face1 of The Friend. 2Life's but a walking0 shadow, a poor play2er 3That struts and fret1s his hour upon the 2stage 3And then is heard no1 more: it is a tale 2Told by an idiot, fu1ll of sound and fury2, 3Signifying nothing. 1Our life so fast awa0y doth slide 2 As doth an hungry 1eagle through the wi2nd; 3Or as a ship transpo1rted with the tide, 2 Which in their pas1sage leave no print 2behind. 3A little rule, a lit0tle sway, 2A sunbeam in a winte1r's day, 2Is all the proud and1 mighty have 2Between the cradle a1nd the grave. 2Thus at the flaming 0forge of life 2 Our fortunes must 1be wrought; 2Thus on its sounding1 anvil shaped 2 Each burning deed 1and thought! 2Life is real! Life 0is earnest! 2 And the grave is n1ot its goal; 2Dust thou art, to du1st returnest, 2 Was not spoken of 1the soul. 2Life is a magic vase0 filled to the brim;2 so made that you 3cannot dip into it n1or draw from it; but2 it overflows into 3the hand that drops 1treasures into it - 2drop in malice and 3it overflows hate; d1rop in charity and i2t overflows love. 3We are the voices of0 the wandering wind,2Which moan for rest 1and rest can never f2ind; 3Lo! as the wind is s1o is mortal life, 2A moan, a sigh, a so1b, a storm, a strife2. 3I want to be thoroug0hly used up when I d2ie, for the harder 3I work, the more I l1ive. Life is no bri2ef candle for me. 3It is a sort of sple1ndid torch which I h2ave got hold of for 3a moment, and I want1 to make it burn as 2brightly as possible3before handing it on1 to future generatio2ns. 3One should absorb th0e color of life, 2but one should never1 remember its detail2s. 3Welcome, O life! I 0go to encounter for 2the millionth time 3the reality of exper1ience and to forge i2n the smithy of my 3soul the uncreated c1onscience of my race2. 3Life is short. Time0 is fleeting. Reali2se the Self. 3Purity of the heart 1is the gateway to Go2d. 3Aspire. Renounce. 1Meditate. 2Be good; do good. 1Be kind; be compassi1onate. 2Inquire, know Thysel1f. 2Love in its essence 0is spiritual fire. 2Love is a canvas fur0nished by Nature and2 embroidered by 3imagination. 1Love is the emblem o0f eternity: 2it confounds all not1ion of time: 2effaces all memory o1f a beginning, all f2ear of an end. 3Love is the essence 0of God. 2Love is but another 0name for that inscru2table presence by 3which the soul is co1nnected with humanit2y. 3Love is energy of li0fe. 2Love is space and ti0me measured by the h2eart. 3A heat full of coldn0ess, a sweet full of2 bitterness, a pain 3full of pleasantness1, which maketh thoug2hts have eyes, and 3hearts, and ears; br1ed by desire, nursed2 by delight, weaned 3by jealousy, killed 1by dissembling, buri2ed by ingratitude; 3and this is love. 1O what a heaven is l0ove! O what a hell!2As love increases, p0rudence diminishes. 2The more we love the0 nearer we are to ha2te. 3Pains of love be swe0eter far 2Than all other pleas1ures are. 2So weak thou art tha0t fools thy power de2spise; 3And yet so strong, t1hou triumph'st o'er 2the wise. 3Mysterious love, unc0ertain treasure, 2Hast thou more of pa1in or pleasure! 2Endless torments dwe1ll about thee: 2Yet who would live, 1and live without the2e! 3Love is the history 0of a woman's life; 2it is an episode in 1man's. 2In her first passion0 woman loves her lov2er; 3In all others, all s1he loves is love. 2It is an ancient sto0ry 2Yet is it ever new. 1Pure love and suspic0ion cannot dwell tog2ether: at the door 3where the latter ent1ers, the former make2s its exit. 3The reason why all m0en honor love is bec2ause it looks up, 3and not down; aspire1s and not despairs. 2The sweetest joy, th0e wildest woe is lov2e. 3There is nothing in 0this world so sweet 2as love, 3and next to love, th1e sweetest thing is 2hate. 3It is ever the invis0ible that is the obj2ect of our 3profoundest worship.1 With the lover it 2is not the seen 3but the unseen that 1he muses upon. 2Men always want to b0e a woman's first lo2ve - 3Women like to be a m1an's last romance. 2Man begins by loving0 love and ends by lo2ving a woman. 3Woman begins by lovi1ng a man and ends by2 loving love. 3The one thing we can0 never get enough of2 is love. 3And the one thing we1 never give enough i2s love. 3In love the paradox 0occurs that two thin2gs become one and 3yet remain two. 1He is not a lover wh0o does not love fore2ver. 3Love will make men d0are to die for their2 beloved - 3love alone; and wome1n as well as men. 2Lovers' quarrels are0 the renewal of love2. 3Greater love hath no0 man than this, that2 a man lay down 3his life for his fri1ends. 2Pleasant fragrances 0of the breezes of lo2ve blow from the 3lovers even thought 1they might conceal i2t. The effects of 3these breezes bear w1itness to them even 2if they disguise it 3and are apparent eve1n if they hide it. 2They do not love tha0t do not show their 2love. 3Nuptial love maketh 0mankind; friendly lo2ve perfecteth it; 3but wanton love corr1upteth and embaseth 2it. 3Where love is great,0 the littlest doubts2 are fear; 3When little fears gr1ow great, great love2 grows there. 3The breath of divine0 knowledge is the be2llows of divine 3love, and the flame 1of divine love is th2e perfection of 3divine knowledge. 1Love that is not mad0ness is not love. 2When the heart is st0ill agitated by the 2remains of a 3passion, we are more1 ready to receive a 2new one than when 3we are entirely cure1d. 2The pleasure of love0 is in loving. We a2re happier in the 3passion we feel than1 in that which we ex2cite. 3For all true love is0 grounded on esteem.2Love is a passion 0Which kindles honor 1into noble acts. 2Love reckons hours f0or months, and days 2for years; 3and every little abs1ence is an age. 2Love begins with lov0e. 2Courtship is to marr0iage, as a very witt2y prologue 3to a very dull play.1Courtship consists i0n a number of quiet 2attentions, not so 3pointed as to alarm,1 nor so vague as not2 to be understood. 3Love is like what is0 called the Milky Wa2y in heaven, 3a brilliant mass for1med by thousands of 2little stars, 3of which each perhap1s is nebulous. 2Love is not altogeth0er a delirium, 2yet it has many poin1ts in common therewi2th. 3I call it rather a d1iscerning of the inf2inite in the finite-3of the ideal made re1al. 2There are no little 0events with the hear2t. It magnifies 3everything; it place1s in the same scales2 the fall of an 3empire of fourteen y1ears and the droppin2g of a woman's 3glove, and almost al1ways the glove weigh2s more than the 3empire. 1The motto of chivalr0y is also the motto 2of wisdom; 3to serve all, but lo1ve only one. 2Love is like a hunte0r, who cares not for2 the game when once 3caught, which he may1 have pursued with t2he most intense and 3breathless eagerness1. Love is strongest2 in pursuit; 3friendship in posses1sion. 2Life is a sleep, lov0e is a dream; 2and you have lived i1f you have loved. 2It is difficult to k0now at what moment l2ove begins; 3it is less difficult1 to know that it has2 begun. 3As the rays come fro0m the sun, and yet a2re not the sun, 3even so our love and1 pity, though they a2re not God, 3but merely a poor, w1eak image and reflec2tion of him, 3yet from him alone t1hey come. 2There are three kind0s of love, - unselfi2sh, mutual, and 3selfish. The unself1ish love is of the h2ighest kind. The 3lover only minds the1 welfare of the belo2ved and does not 3care for his own suf1ferings. In mutual 2love the lover not 3only wants the happi1ness of his beloved 2but has an eye 3towards his own happ1iness also. It is m2iddling. The 3selfish love is the 1lowest. It only loo2ks towards its own 3happiness, no matter1 whether the beloved2 suffers weal 3or woe. 1Love is eternal - th0e aspect may change,2 but not the 3essence. There is t1he same difference i2n a person before 3and after he is in l1ove as there is in a2n unlighted lamp 3and one that is burn1ing. The lamp was t2here and was a good 3lamp, but now it is 1shedding light too, 2and that is its real3function. And love 1makes one calmer abo2ut many things, 3and that way, one is1 more fit for one's 2work. 3The little space wit0hin the heart is as 2great as this vast 3universe. The heave1ns and the earth are2 there, and the sun,3and the moon, and th1e stars; fire and li2ghtning and winds 3are there; and all t1hat now is and all t2hat is not: for 3the whole universe i1s in Him and He dwel2ls within our heart.3If one has love in b0attle one is victori2ous. 3If one has it in def1ense one is invincib2le. 3Whom Heaven wants to1 save him he protect2s through love. 3Love is the crowning0 grace of humanity, 2the holiest right of3the soul, the golden1 link which binds us2 to duty and truth, 3the redeeming princi1ple that chiefly rec2onciles the heart to3life, and is prophet1ic of eternal good. 2Love is an image of 0God, and not a lifel2ess image, 3but the living essen1ce of the divine nat2ure 3which beams full of 1all goodness. 2My bounty is as boun0dless as the sea, 2My love as deep; the1 more I give to thee2The more I have, for1 both are infinite. 2For thy sweet love r0emembered such wealt2h brings 3That then I scorn to1 change my state wit2h kings. 3A smooth and steadfa0st mind, 2 Gentle thoughts an1d calm desires, 2Hearts with equal lo1ve combined, 2 Kindle never-dying1 fires. 2Mutual love, the cro0wn of all our bliss.2The greatest pleasur0e of life is love. 2Love, then, hath eve0ry bliss in store; 2'Tis friendship, and1 'tis something more2. 3Each other every wis1h they give; 2Not to know love is 1not to live. 2Love and desire are 0the spirit's wings t2o great deeds. 3Love has power to gi0ve in a moment what 2toil can scarcely 3reach in an age. 1Paradise is always w0here love dwells. 2There is nothing hal0f so sweet in life 2as love's young drea1ms. 2To love deeply in on0e direction makes us2 more loving in all 3others. 1Yes, Love indeed is 0light from heaven; 2 A spark of that im1mortal fire 2With angels shared, 1by Allah given 2 To lift from earth1 our low desire. 2True love is eternal0, infinite, and alwa2ys like itself. 3It is equal and pure1, without violent de2monstrations: 3it is seen with whit1e hairs and is alway2s young in the heart3Life is the flower o0f which love is the 2honey. 3He who for love hath0 undergone 2 The worst that can1 befall, 2Is happier thousandf1old than one 2 Who never loved at1 all. 2A loving heart is th0e truest wisdom. 2The heart is wiser t0han the intellect. 2Ah, how skillful gro0ws the hand 2 That obeyeth Love'1s command! 2It is the heart and 1not the brain 2 That to the highes1t doth attain, 2And he who followeth1 Love's behest 2 Far excelleth all 1the rest. 2Love is infallible; 0it has no errors, fo2r all errors are 3the want of love. 1Love expects no rewa0rd. Love knows no f2ear. Love Divine 3gives - does not dem1and. Love thinks no2 evil; imputes no 3motive. To Love is 1to share and serve. 2The way of heaven ca0n be known and exper2ienced through 3the heart. 1He whom love touches0 not walks in darkne2ss. 3He who falls in love0 meets a worse fate 2than he who leaps fr1om a rock. 2Everybody in love is0 blind. 2Love is a thing full0 of anxious fears. 2Love and dignity can0not share the same a2bode. 3True love hates and 0will not bear delay.2Love is the tyrant o0f the heart; it dark2ens 3Reason, confounds di1scretion; deaf to Co2unsel 3It runs a headlong c1ourse to desperate m2adness. 3The reason why lover0s are never weary of2 one another is 3this - they are alwa1ys talking of themse2lves. 3If we judge of love 0by most of its resul2ts, 3it resembles hatred 1more than friendship2. 3O tyrant love, when 0held by you, 2We may to prudence b1id adieu. 2The first sigh of lo0ve is the last of wi2sdom. 3Yes, loving is a pai0nful thrill 2And not to love more1 painful still; 2But oh, it is the wo1rst of pain, 2To love and not be l1ov'd again. 2Let none think to fl0y the danger 2For soon or late lov1e is his own avenger2. 3Love is a pearl of p0urest hue, 2 But stormy waves a1re round it; 2And dearly may a wom1an rue, 2 The hour that she 1found it. 2Never self-possessed0, or prudent, love i2s all abandonment. 3No man, or woman, wa0s ever cured of love2 by discovering the 3falseness of his or 1her lover. The livi2ng together for 3three long, rainy da1ys in the country ha2s done more to 3dispel love than all1 the perfidies in lo2ve that have ever 3been committed. 1I cannot love as I h0ave loved, 2 And yet I know not1 why; 2It is the one great 1woe of life 2 To feel all feelin1g die. 2Laurel is green for 0a season, 2 and love is sweet 1for a day; 2But love grows bitte1r with treason, 2 and laurel outlive1s not May. 2When a man has once 0loved a woman he wil2l do anything for 3her except continue 1to love her. 2When one is in love 0one begins by deceiv2ing oneself, 3one ends by deceivin1g others. 2That is what the wor1ld calls romance. 2Love is an ocean of 0emotions, 2entirely surrounded 1by expenses. 2The great tragedy of0 life is not that me2n perish, 3but that they cease 1to love. 2And if I loved you W0ednesday, 2 Well, what is that1 to you? 2I do not love you Th1ursday - 2 So much is true. 1In the spring of thy0 youth, in the morni2ng of thy days, when3the eyes of man gaze1 on thee with deligh2t, and nature 3whispereth in thine 1ear the meaning of t2heir looks; Ah! 3hear with caution th1eir seducing words, 2guard well thy 3heart, nor listen to1 their soft persuasi2ons. 3If thou wishest to p0ut an end to love, 2attend to business (1love yields to emplo2yment); 3then thou wilt be sa1fe. 2If you wished to be 0loved, love. 2In love, as in war, 0a fortress that parl2eys is half taken. 3If you would be love0d, love and be lovab2le. 3He who cannot love m0ust learn to flatter2. 3Do proper homage to 0thine idol's eyes; 2But not too humbly, 1or she will despise 2Thee and thy suit, t1hough told in moving2 tropes; 3Disguise even tender1ness, if thou art wi2se. 3Who are wise in love0, love most, say lea2st. 3'Tis better to have 0loved and lost than 2never to have 3loved at all. 1It is best to love w0isely, no doubt; 2but to love foolishl1y is better than not2 to be able to love 3at all. 1Do not be afraid of 0showing your affecti2on. Be warm and 3tender, thoughtful a1nd affectionate. Me2n are more helped 3by sympathy, than by1 service; love is mo2re than money, and 3a kind word will giv1e more pleasure than2 a present. 3Fear not to swear; t0he winds carry the p2erjuries of lovers 3without effect over 1land and sea, thanks2 to Jupiter. The 3father of the gods h1imself has denied ef2fect to what foolish3lovers in their eage1rness have sworn. 2Divine is love, and 0scorneth worldly pel2f, 3And can be bought wi1th nothing but with 2self. 3Were beauty under tw0enty locks kept fast2, 3Yet love breaks thro1ugh and picks them a2ll at last. 3Doubt thou the stars0 are fire! 2Doubt that the sun d1oth move; 2Doubt truth to be a 1liar; 2But never doubt I lo1ve. 2They are but beggars0 that can count thei2r worth, 3But my true love is 1grown to such excess2, 3I cannot sum up half1 my sum of wealth. 2Follow a shadow, it 0still flies you, 2 Seem to fly, it wi1ll pursue: 2So court a mistress,1 she denies you: 2 Let her alone, she1 will court you. 2Say are not women tr1uly, then, 2 Styled but the sha1dows of men? 2So dear I love him, 0that with him all de1aths I could endure,2that without him liv1e no life. 2It is with true love0 as it is with ghost2s; 3everyone talks of it1, but few have seen 2it. 3Love, free as air, a0t sight of human tie2s, 3Spreads his light wi1ngs, and in a moment2 flies. 3What is life, when w0anting love? 2 Night without a mo1rning; 2Love's the cloudless1 summer sun, 2 Nature gay adornin1g. 2Love is the idler's 0occupation, the warr2ior's relaxation, 3and the sovereign's 1ruination. 2Love rules the court0, the camp, the grov2e, 3And men below, and s1aints above: 2For love is heaven, 1and heaven is love. 2All thoughts, all pa0ssions, all delights2, 3 Whatever stirs thi1s mortal frame, 2All are but minister1s of Love, 2 And feed his sacre1d flame. 2Come live in my hear0t, and pay no rent. 2A ruddy drop of manl0y blood 2 The surging sea ou1tweighs; 2The world uncertain 1comes and goes, 2 The lover rooted s1tays. 2And on her lover's a0rm she leant, 2 And round her wais1t she felt it fold, 2And far across the h1ills they went 2 In that new world 1which is the old. 2I love thee, I love 0but thee, 2With a love that sha1ll not die 2 Till the sun gro1ws cold, 2 And the stars ar1e old. 2And the leaves of th1e Judgement Book unf2old! 3And my heart springs0 up anew, 2Bright and confident1 and true, 2And the old loves co1mes to meet me 2in the dawning and t1he dew. 2The night has a thou0sand eyes, And the d2ay but one; 3Yet the light of the1 bright world dies, 2With the dying sun. 3The mind has a thous1and eyes, And the he2art but one; 3Yet the light of a w1hole life dies, When2 love is done. 3Yet each man kills t0he thing he loves, 2 By each let this b1e heard, 2Some do it with a bi1tter look, 2 Some with a flatte1ring word. 2The coward does it w1ith a kiss, 2 The brave man with1 a sword! 2Wine come in at the 0mouth 2And love comes in at1 the eye; 2That's all we shall 1know for truth 2Before we grow old a1nd die. 2The heart of a man t0o the heart of a mai2d - 3 Light of my tents,1 be fleet - 2Morning awaits at th1e end of the world, 2 And the world is a1ll at our feet. 2Sing, for faith and 0hope are high - 2 None so true as yo1u and I - 2Sing the Lover's Lit1any: 2 "Love like ours ca1n never die!" 2Marriage is not a ma0tter of two halves b2ut of four quarters,3(male-active, male-p1assive, female-passi2ve, and female- 3active) uniting in b1alanced harmony of r2eciprocal 3fecundation. 1Matrimony - the high0 sea for which no co2mpass has yet 3been invented. 1Marriage - a communi0ty consisting of a m2aster, a mistress, 3and two slaves - mak1ing in all two. 2Marriage is one long0 conversation, check2ered by disputes. 3The ritual of marria0ge is not simply a s2ocial event; 3it is a crossing of 1threads in the fabri2c of fate. 3Many strands bring t1he couple and their 2families together 3and spin their lives1 into a fabric that 2is woven on their 3children. 1Unity can only be ma0nifested by the Bina2ry. Unity itself 3and the idea of Unit1y are already two. 2Of earthly goods, th0e best is a good wif2e; 3A bad, the bitterest1 curse of human life2. 3The land of marriage0 has this peculiarit2y: that strangers 3are desirous of inha1biting it, while its2 natural 3inhabitants would wi1llingly be banished 2from it. 3Maids want nothing b0ut husbands, and whe2n they have them, 3they want everything1. 2The calmest husbands0 make the stormiest 2wives. 3Men should keep thei0r eyes wide open bef2ore marriage, 3and half shut afterw1ard. 2Thus grief still tre0ads upon the heels o2f pleasure, 3Marry'd in haste, we1 may repent at leisu2re. 3Men dream in courtsh0ip, but in wedlock w2ake. 3Where there's marria0ge without love, 2there will be love w1ithout marriage. 2Marriage has many pa0ins, but celibacy ha2s no pleasures. 3In the opinion of th0e world marriage end2s all, as it does in3a comedy. - The trut1h is precisely the r2everse; it begins 3all. 1Love-making is radic0al, while marriage i2s conservative. 3Love is the dawn of 0marriage, 2and marriage is the 1sunset of love. 2A close bond is poss0ible only between tw2o persons. 3A group of three eng1enders jealousy. 2From of old the thin0gs that have acquire2d unity are these: 3Heaven by unity has 1become clear; 2Earth by unity has b1ecome steady; 2The Spirit by unity 1has become spiritual2; 3The Valley by unity 1has become full; 2All things by unity 1have come into exist2ence. 3All things appear an0d disappear because 2of the concurrence 3of causes and condit1ions. Nothing ever 2exists entirely 3alone; everything is1 in relation to ever2ything else. 3When without any app0arent cause a young 2wife, pulling her 3old husband by the h1air and hugging him 2unmercifully, 3kisses him, there wi1ll be a reason for i2t. 3We're like the sea, 0people our waves; 2Necessarily we are a1ssociated with every2one. 3The wedlocks of mind0s will be greater th2an that of bodies. 3A good marriage (if 0any there be) refuse2s the conditions 3of love and endeavor1s to present those o2f amity. 3One year of Joy, ano0ther of Comfort, the2 rest of Content, 3make the married Lif1e happy. 2Society is the union0 of men but not men 2themselves; 3the citizen may peri1sh, but man remains.2Marriage is the only0 adventure open to t2he timid. 3We must, indeed, all0 hang together, 2or most assuredly we1 shall hang separate2ly. 3I believe it will be0 found that those wh2o marry late 3are best pleased wit1h their children, an2d those who marry 3early with their par1tners. 2In married life thre0e is company and two2 is none. 3A man who marries a 0woman to educate her2 falls into the same3fallacy as the woman1 who marries a man t2o reform him. 3A man may be a fool 0and not know it, but2 not if he is 3married. 1Honour not thy wife 0the less, because sh2e is in thy power; 3and despise him that1 hath said, "Wouldst2 thou love her less?3marry her!" What ha1th put her into thy 2power, but her 3confidence in thy vi1rtue? Shouldst thou2 love her less, 3for being more oblig1ed to her? 2Unity requires a col0lective moral force,2 together with a 3great leader. Ances1tors unite the clan,2 and heaven unites 3nature. With unity 1the time is right fo2r great deeds. 3Happy and thrice hap0py are they who enjo2y an uninterrupted 3union, and whose lov1e, unbroken by any c2omplaints, shall 3not dissolve until t1he last day. 2Where there is unity0 there is always vic2tory. 3When many work toget0her for a goal, 2Great things may be 1accomplished. 2It is said a lion cu1b was killed 2By a single colony o1f ants. 2No happiness is like0 unto it, no love so2 great as that of 3man and wife, no suc1h comfort as a sweet2 wife. 3The joys of marriage0 are the heaven on e2arth, 3Life's paradise, gre1at princess, the sou2l's quiet, 3Sinews of concord, e1arthly immortality, 2Eternity of pleasure1s. 2Love is often a frui0t of marriage. 2Two persons who have0 chosen each other o2ut of all the 3species with a desig1n to be each other's2 mutual comfort and 3entertainment have, 1in that action, boun2d themselves to be 3good-humored, affabl1e, discreet, forgivi2ng, patient, and 3joyful, with respect1 to each other's fra2ilties and 3perfections, to the 1end of their lives. 2Marriage is the most0 natural state of ma2n, and...the state 3in which you will fi1nd solid happiness. 2Marriage is the best0 state for man in ge2neral; and every 3man is a worse man i1n proportion as he i2s unfit for the 3married state. 1No jealousy their da0wn of love overcast,2 Nor blasted were t1heir wedded days wit2h strife; 3Each season looked d1elightful as it past2, 3 To the fond husban1d and the faithful w2ife. 3Union does everythin0g when it is perfect2. - It satisfies 3desires, simplifies 1needs, foresees the 2wishes, and 3becomes a constant f1ortune. 2In the career of fem0ale fame, there are 2few prizes to be 3obtained which can v1ie with the obscure 2state of a beloved 3wife, or a happy mot1her. 2But happy they, the 0happiest of their ki2nd! 3Whom gentler stars u1nite, and in one fat2e 3Their Hearts, their 1Fortunes, and their 2Beings blend. 3All humanity is one 0undivided and indivi2sible family, and 3each one of us is re1sponsible for the mi2sdeeds of all the 3others. I cannot de1tach myself from the2 wickedest soul. 3A good marriage is t0hat in which each ap2points the other 3guardian of his soli1tude. Once the real2ization is accepted 3that even between th1e closest human bein2gs infinite 3distances continue t1o exist, a wonderful2 living side by side3can grow up, if they1 succeed in loving t2he distance between 3them which makes it 1possible for each to2 see the other whole3and against a wide s1ky. 2As to marriage or ce0libacy, let a man ta2ke which course he 3will, he will be sur1e to repent. 2Marriage, to tell th0e truth, is an evil,2 but it is a 3necessary evil. 1Marriage is a covena0nt which hath nothin2g free but the 3entrance. 1A man finds himself 0seven years older th2e day after his 3marriage. 1One was never marrie0d, and that's his he2ll; 3another is, and that1's his plague. 2Suspicion, Disconten0t, and Strife, 2Come in for Dowrie w1ith a Wife. 2There may be good, b0ut there are no plea2sant marriages. 3There are few women 0so perfect that thei2r husbands do not 3regret having marrie1d them at least once2 a day. 3Every man plays the 0fool once in his lif2e, but to 3marry is playing the1 fool all one's life2 long. 3Oh! how many torment0s lie in the small c2ircle of a wedding 3ring. 1It destroys one's ne0rves to be amiable e2very day to the 3same human being. 1Marriage resembles a0 pair of shears, so 2joined that they 3cannot be separated;1 often moving in opp2osite directions, 3yet always punishing1 any one who comes b2etween them. 3Marriage is a feast 0where the grace is s2ometimes better 3than the feast. 1The boredom of marri0ed life is inevitabl2y the death 3of love whenever lov1e has preceded marri2age. 3So heavy is the chai0n of wedlock that it2 needs two to carry 3it, and sometimes th1ree. 2Of all sexual aberra0tions, chastity is t2he strangest. 3Men marry because th0ey are tired, women 2because they are 3curious: both are d1isappointed. 2How marriage ruins a0 man! It is as demo2ralizing as ciga- 3rettes, and far more1 expensive. 2Remember thou art ma0n's reasonable compa2nion, not the slave 3of his passion; the 1end of thy being is 2not merely to 3gratify his loose de1sire, but to assist 2him in the toils of 3life, to soothe him 1with thy tenderness,2 and recompense his 3care with soft endea1rments. 2When thou findest se0nsibility of heart, 2joined with softness3of manners, an accom1plished mind, with a2 form agreeable to 3thy fancy, take her 1home to thy house; s2he is worthy to be 3thy friend, thy comp1anion in life, the w2ife of thy bosom. 3If you would marry s0uitably, marry your 2equal. 3What therefore God h0ath joined together 2let not man put asun1der. 2The happiness of mar0ried life depends up2on making small 3sacrifices with read1iness and cheerfulne2ss. 3First get an absolut0e conquest over thys2elf, and then thou 3wilt easily govern t1hy wife. 2If you would have th0e nuptial union last2, 3let virtue be the bo1nd that ties it fast2. 3If you wish to ruin 0yourself, marry a ri2ch wife. 3One should believe i0n marriage as in the2 immortality of the 3soul. 1Marriage is a great 0responsibility. Do 2not trust altogether3to, or be beguiled b1y, the eye, for marr2iages are not to be 3contracted by the ha1nds and eye, but wit2h reason and the 3heart. 1Let there be spaces 0in your togetherness2. 3Don't marry for mone0y, you can borrow it2 cheaper. 3Water, everywhere ov0er the earth, flows 2to join together. 3A single natural law1 controls it. Each 2human is a member 3of a community and s1hould work within it2. 3He who experiences t0he unity of life see2s his own Self in 3all beings, and all 1beings in his own Se2lf, and looks on 3everything with an i1mpartial eye. 2To understand a holy0 unity, examine the 2flame rising from a 3candle. We see at f1irst two kinds of li2ght, one glistening 3white and one blue o1r black. The white 2light is above and 3rises in a straight 1line, the blue or bl2ack light is beneath3and appears to be th1e source of the whit2e; yet the two 3lights are so closel1y united they form o2ne single flame. 3But the source forme1d by the blue or bla2ck light is, in 3turn, attached to th1e wick under it. Th2e white light never 3changes, it always r1emains white; but se2veral shades are 3distinguishable in t1he lower light. Mor2eover, the lower 3light moves in two o1pposite directions; 2above, it is 3connected to the whi1te light, and below,2 it is attached to 3the burning matter; 1this matter continua2lly consumes itself 3and rises toward the1 upper light. It is2 thus that all that 3is, reunites with th1e one unity. 2Men are April when t0hey woo, 2December when they w1ed, 2and maids are May wh1en they are maids, 2but the sky changes 1when they are wives.2Tho' marriage be a l0ottery in which ther2e are a wonderous 3many blanks, yet the1re is one inestimabl2e lot in which 3the only heaven on e1arth is written. 2Under this window in0 stormy weather 2I marry this man and1 woman together; 2Let none but Him who1 rules the thunder 2Put this man and wom1an asunder. 2I know not which liv0es more unnatural li2ves, 3Obeying husbands, or1 commanding wives. 2You cannot pluck ros0es without fear of t2horns, 3Nor enjoy a fair wif1e without danger of 2horns. 3A good wife is like 0the ivy which beauti2fies the building to3which it clings, twi1ning its tendrils mo2re lovingly as time 3converts the ancient1 edifice into a ruin2. 3Man is lyrical, woma0n epic, marriage dra2matic. 3All comedies are end0ed by a marriage. 2When a husband and w0ife have got each ot2her, 3the devil only knows1 which has got the o2ther. 3The moment a woman m0arries, some terribl2e revolution happens3in her system; all h1er good qualities va2nish, presto, like 3eggs out of a conjur1or's box. 'Tis true2 that they appear on3the other side of th1e box, but for the h2usband they are gone3forever. 1You know, my Friends0, with what a brave 2Carouse 3I made a Second Marr1iage in my house; 2 Divorced old barre1n Reason from my Bed2, 3And took the Daughte1r of the Vine to Spo2use. 3Thou shalt not separ0ate thy being from B2EING, and the rest, 3but merge the Ocean 1in the deep, the dro2p within the Ocean. 3The whole world is s0trewn with snares, t2raps, gins and 3pitfalls for the cap1ture of men by women2. 3One should always be0 in love. That is t2he reason one should3never marrry. 1There is nothing in 0the world like the d2evotion of a married3woman. It is a thin1g no married man kno2ws anything about. 3A man marries to hav0e a home, but also b2ecause he doesn't 3want to be bothered 1with sex and all tha2t sort of thing. 3The only real happy 0folk are married wom2en and single men. 3A deaf husband and a0 blind wife are alwa2ys a happy couple. 3Meditation is the so0ul's perspective gla2ss... 3Meditation is the to0ngue of the soul 2and the language of 1our spirit. 2Meditation has been 0defined as "the cess2ation of active 3eternal thought." 1Meditation is the di0ssolution of thought2s in Eternal 3awareness or Pure co1nsciousness without 2objectification, 3knowing without thin1king, merging finitu2de in infinity. 3Meditation consists 0in conducting consci2ousness beyond the 3point where it is th1e consciousness of a2 finite body or a 3finite mind, transfe1rring the focus from2 level to level 3without losing its c1ontinuity or form. 2Whosoever is delight0ed in solitude, 2is either a wild bea1st or a god. 2As rain breaks throu0gh an ill-thatched h2ouse, 3passion will break t1hrough an unreflecti2ng mind. 3As rain does not bre1ak throught a well-t2hatched house, 3passion will not bre1ak throught a well-r2eflecting mind. 3That he was never le0ss at leisure than w2hen at leisure; 3nor that he was neve1r less alone than wh2en alone. 3In solitude, be a mu0ltitude to thyself. 2Eagles we see fly al0one; and they are bu2t sheep which 3always herd together1. 2If from society we l0earn to live, 2it is solitude shoul1d teach us how to di2e. 3Reflection is a flow0er of the mind, givi2ng out wholesome 3fragrance; but revel1ry is the same flowe2r, when rank and 3running to seed. 1The sage, who is liv0ing outside the rout2ine of the world, 3contemplates his own1 character, not as a2n isolated ego 3manifestation, but i1n relation to the la2ws of life. 3He judges freedom fr1om blame to be the h2ighest good. 3When the mind is sil0ent, beyond weakness2 or non- 3concentration, then 1it can enter into a 2world which is far 3beyond the mind: th1e highest End. 2The mind is restless0, turbulent, obstina2te, and very strong.3To subdue it is more1 difficult than cont2rolling the wind, 3but it is possible b1y constant practice 2and attachment. 3He who strives by ri1ght means is assured2 of success. 3If an eye never fall0s asleep, 2All dreams will by t1hemselves cease: 2If the mind retains 1its absoluteness, 2The ten thousand thi1ngs are of one suchn2ess. 3If the thoughts are 0absolutely tranquil 2the heavenly heart 3can be seen. The he1avenly heart lies be2tween sun and moon 3(i.e. between the tw1o eyes). It is the 2home of the inner 3light. To make ligh1t circulate is the d2eepest and most 3wonderful secret. T1he light is easy to 2move, but difficult 3to fix. If it is ma1de to circulate long2 enought, then it 3crystallizes itself;1 that is the natural2 spirit body... 3Meditation is the li0fe of the soul; acti2on is the soul of 3meditation; honor is1 the reward of actio2n: so meditate, 3that thou mayst do; 1so do, that thou may2st purchase honor; 3for which purchase, 1give God the glory. 2A drop of water has 0the tastes of the wa2ter of the seven 3seas: there is no n1eed to experience al2l the ways of 3worldly life. The r1eflections of the mo2on on one thousand 3rivers are from the 1same moon: the mind2 must be full of 3light. 1Leisure and solitude0 are the best effect2 of riches, because 3the mother of though1t. Both are avoided2 by most rich men, 3who seek company and1 business, which are2 signs of being 3weary of themselves.1One can acquire ever0ything in solitude b2ut character. 3Solitude, though it 0may be silent as lig2ht, is like light, 3the mightiest of age1ncies; for solitude 2is essential to 3man. All men come i1nto this world alone2; all leave it 3alone. 1In solitude, where w0e are least alone. 2It is easy in the wo0rld to live after th2e world's opinion- 3it is easy in solitu1de to live after you2r own; but the 3great man is he who,1 in the midst of the2 world, keeps with 3perfect sweetness th1e independence of so2litude. 3Adoration is an acti0vity of the loving, 2but still separate, 3individuality. Cont1emplation is the sta2te of union with 3the divine Ground of1 all being. The hig2hest prayer is the 3most passive...For t1he less there is of 2self, the more there3is of God. 1It is a matter of in0corporating higher d2imensions of 3awareness into a tot1al picture without b2lacking out the 3lower levels. 1The quiet and solita0ry man apprehends th2e inscrutable. 3He seeks nothing, ho1lds to the mean, and2 remains free 3from entanglements. 1Meditation is in tru0th higher than thoug2ht. The earth seems3to rest in silent me1ditation; and the wa2ters and the 3mountains and the sk1y and the heavens se2em all to be in 3meditation. Wheneve1r a man attains grea2tness on this earth,3he has his reward ac1cording to his medit2ation. 3The sun makes the da0y bright, the moon m2akes the night 3beautiful, as armame1nt adds to the digni2ty of a soldier; 3so the quiet meditat1ion distinguishes th2e seeker for 3Enlightenment. 1By meditation upon l0ight and upon radian2ce, knowledge of 3the spirit can be re1ached and thus peace2 can be achieved. 3The soul who meditat0es on the Self is co2ntent to serve the 3Self and rests satis1fied within the Self2; there remains 3nothing more for him1 to accomplish. 2The reflections on a0 day well spent furn2ish us with joys 3more pleasing than t1en thousand triumphs2. 3When holy and devout0 religious men 2Are at their beads, 1'tis hard to draw th2em thence; 3So sweet is zealous 1contemplation. 2Solitude is sometime0s best society, and 2short retirement 3urges sweet return. 1One self-approving h0our whole years out-2weighs 3Of stupid starers of1 loud huzzas. 2Solitude is the best0 nurse of wisdom. 2Conversation enriche0s the understanding,2but solitude is the 1school of the genius2. 3The contemplation of0 truth and beauty is2 the proper object 3for which we were cr1eated, which calls f2orth the most 3intense desires of t1he soul, and of whic2h it never tires. 3The attachment to so0litude is the surest2 preservative 3from the ills of lif1e. 2I love to be alone. 0 I never found the c2ompanion that was so3companionable as sol1itude. 2Solitude is as needf0ul to the imaginatio2n 3as society is wholes1ome for the characte2r. 3When he has ceased t0o hear the many, he 2may discern the 3One - the inner soun1d which kills the ou2ter. 3Solitude is the most0 comprehensive of ri2ghts, and the right 3most valued by civil1ized men. 2Solitude is the begi0nning of all freedom2. 3It is not good that 0the man should be al2one. 3I used to spend whol0e days without food 2and whole nights 3without sleep in ord1er to meditate. But2 I made no progress.3Study, I found, was 1better. 2The life that is une0xamined is not worth2 living. 3Meditation is not fo0r him who eats too m2uch, nor for him who3eats not at all; not1 for him who is over2much addicted to 3sleep, nor for him w1ho is always awake. 2As a grass-blade, if0 badly grasped, cuts2 the arm, 3badly-practised asce1ticism leads to hell2. 3Hardly one man in te0n knows himself. 2A soul without refle0ction, like a pile 2Without inhabitant, 1to ruin runs. 2Solitude excludes pl0easure, and does not2 always secure 3peace. 1O solitude, where ar0e the charms 2 That sages have se1en in thy face? 2Better dwell in the 1midst of alarms, 2 Than reign in this1 horrible place. 2They only babble who0 practise not reflec2tion. 3I shall think; and t1hought is silence. 2That which happens t0o the soil when it c2eases to be 3cultivated, happens 1to man himself when 2he foolishly 3forsakes society for1 solitude; the bramb2les grow up 3in his desert heart.1Listen within yourse0lf and look into the2 infinitude of 3Space and Time. The1re can be heard the 2songs of the 3Constellations, the 1voices of the Number2s, and the 3harmonies of the Sph1eres. 2Contemplate thy powe0rs, contemplate thy 2wants and thy 3connections; so shal1t thou discover the 2duties of life, 3and be directed in a1ll thy ways. 2Taking as a bow the 0great weapon of this2 Scripture, 3One should put upon 1it an arrow sharpene2d by meditation. 3Stretching it with a1 thought directed to2 the essence of 3 That, 1Penetrate the Imperi1shable as the mark, 2my friend. 3Let no sleep fall up0on thy eyes till tho2u hast thrice re- 3viewed the transacti1ons of the past day.2 Where have I turn-3ed aside from rectit1ude? What have I be2en doing? What have3I left undone, which1 I ought to have don2e? Begin thus from 3the first act, and p1roceed; and, in conc2lusion, at the ill 3which thou hast done1, be troubled, and r2ejoice for the good.3The point of the tea0chings is to control2 your own mind. 3Restrain your mind f1rom greed, and you w2ill keep your 3body right, your min1d pure and your word2s faithful. Always 3thinking of the tran1siency of your life,2 you will be able 3to desist from greed1 and anger and will 2be able to avoid 3all evils. 1The superior man wil0l watch over himself2 when he is alone. 3He examines his hear1t that there may be 2nothing wrong there,3and that he may have1 no cause of dissati2sfaction with 3himself. 1Man, know thyself. 0Those who are intere0sted in self-realiza2tion, in terms of 3mind and sense contr1ol, offer the functi2ons of all the 3senses, as well as t1he vital force (brea2th), as oblations 3into the fire of the1 controlled mind. 2We should every nigh0t call ourselves to 2an account: 3What infirmity have 1I mastered to-day? 2what passions 3opposed? what tempt1ation resisted? wha2t virtue acquired? 3Our vices will abate1 of themselves if th2ey be brought every 3day to the shrift. 1Forget not on every 0occasion to ask thys2elf, is this not 3one of the unnecessa1ry things? 2Abandon the crowd of0 distractions and co2nfusions, and rest 3in the boundless sta1te without grasping 2or disturbance; 3firm in two practice1s: visualization an2d complete, at this 3time of meditation, 1one-pointed, free fr2om activity. 3Fall not into the po1wer of confused emot2ions. 3To concentrate the s0eed flower (spiritua2l embryo formed by 3light) of the human 1body above in the ey2es, that is the 3great key of the hum1an body. Children t2ake heed! If for a 3day you do not pract1ice meditation, this2 light streams out, 3who knows wither? I1f you only meditate 2for a quarter of an 3hour, by it you can 1do away with the ten2 thousand eons and a3thousand births. Al1l methods end in qui2etness. This 3marvelous magic cann1ot be fathomed. 2Seated in a desert p0lace, exempt from pa2ssion, master of his3senses, let man repr1esent to himself thi2s spirit, one and 3infinite, without al1lowing his thoughts 2to stray elsewhere. 3Considering the visi1ble universe as anni2hilated in spirit, 3let a man, pure thro1ugh intelligence, co2nstantly contemplate3the One Spirit, as h1e might contemplate 2luminous ether. 3Make it thy business0 to know thyself, 2which is the most di1fficult lesson in th2e world. 3Go to your bosom; 0Knock there, and ask1 your heart what it 2doth know. 3By all means use som0e time to be alone. 2'Tis greatly wise to0 talk with our past 2hours; 3And ask them what re1port they bore to he2aven: 3And how they might h1ave borne more welco2me news. 3There is one art of 0which man should be 2master, 3the art of reflectio1n. 2Thou hast to reach t0hat fixity of mind i2n which no breeze, 3however strong, can 1waft an earthly thou2ght within. "Ere 3the gold flame can b1urn with steady ligh2t, the lamp must 3stand well guarded i1n a spot free from a2ll wind." Exposed 3to shifting breeze, 1the jet will flicker2 and the quivering 3flame cast shades de1ceptive, dark and ev2erchanging, on the 3Soul's white shrine.1Make no violent effo0rt to control the mi2nd, but rather allow3it to run along for 1a while, and exhaust2 its efforts. It 3will take advantage 1of the opportunity a2nd will jump around 3like an unchained mo1nkey at first, until2 it gradually slows 3down and looks to yo1u for orders. It ma2y take some time to 3tame the mind, but e1ach time you try it 2will come round to 3you in a shorter tim1e. 2Wake up with one min0d, my friends, and k2indle the fire, 3you many who share t1he same nest. Make 2your thoughts 3harmonious; stretch 1them on the loom; ma2ke a ship whose 3oars will carry us a1cross... 2The wind blows over 0the earth: 2The image of CONTEMP1LATION. 2Thus the kings of ol1d visited the region2s of the world, 3Contemplated the peo1ple, 2And gave them instru1ction. 2Though one sits in m0editation in a parti2cular place, 3the Self in him can 1exercise its influen2ce far away. 3Though still, it mov1es everywhere... 2The Self cannot be k1nown by anyone who d2esists not 3from unrighteous way1s, controls not his 2senses, 3stills not his mind,1 and practices not m2editation. 3The method used by t0he ancients for esca2ping from the world 3consisted in melting1 out completely the 2slag of darkness in 3order to return to t1he purely creative. 2 This is nothing 3more than a reductio1n of the anima (cons2ciousness) and a 3completion of the an1imus (spirit). And 2the circulation of 3the inner light is t1he magical means of 2reducing the dark, 3and gaining mastery 1over the anima (cons2ciousness). 3I study myself more 0than any other subje2ct; 3it is my metaphysic,1 and my physic. 2Thrice happy he, who0 by some shady grove2, 3 Far from the clamo1rous world, doth liv2e his own; 3 Though solitary, w1ho is not alone, 2But doth converse wi1th that eternal love2. 3Far in a wild, unkno0wn to public view, 2From youth to age a 1reverend hermit grew2; 3The moss his bed, th1e cave his humble ce2ll, 3His food the fruits,1 his drink the cryst2al well, 3Remote from man, wit1h God he pass'd the 2days; 3Prayer all his busin1ess, all his pleasur2e praise. 3O sacred solitude! 0divine retreat! 2Choice of the pruden1t! envy of the grea2t! 3By thy pure stream, 1or in thy waving sha2de, 3We court fair wisdom1, that celestial mai2d. 3They flash upon that0 inward eye 2Which is the bliss o1f solitude. 2She dwelt among the 0untrodden ways 2 Beside the springs1 of Dove, 2A maid whom there we1re none to praise 2 And very few to lo1ve. 2I love tranquil soli0tude 2And such society 1As is quiet, wise, a1nd good. 2We must certainly ac0knowledge that solit2ude is a fine thing;3but it is a pleasure1 to have some one wh2o can answer, 3and to whom we can s1ay, from time to tim2e, 3that solitude is a f1ine thing. 2Humor - Its essence 0is love; it issues n2ot in laughter, but 3in still smiles, whi1ch lie far deeper. 2Humor is wit and lov0e. 2Laughter is the sens0ation of feeling goo2d all over, 3and showing it princ1ipally on one spot. 2Incongruity is the m0ainspring of laughte2r. 3An ounce of mirth is0 worth a pound of so2rrow. 3It was the saying of0 an ancient sage tha2t humor was the 3only test of gravity1, and gravity of hum2or. 3Good humor is the he0alth of the soul, sa2dness is its poison.3The vulgar only laug0h, but never smile; 2whereas well-bred 3people often smile, 1but seldom laugh. 2A laugh is worth a h0undred groans in any2 market. 3Man is the only anim0al that laughs and w2eeps; 3for he is the only a1nimal that is struck2 by the difference 3between what things 1are and what they mi2ght have been. 3Smiles form the chan0nel of a future tear2. 3In a natural state, 0tears and laughter g2o hand in hand; 3for they are twin-bo1rn. Like two childr2en sleeping in one 3cradle, when one wak1es and stirs, the ot2her wakes also. 3Whenever you find Hu0mor, you find Pathos2 close by its side. 3The secret source of0 Humor itself is not2 joy but sorrow. 3There is no humor in1 heaven. 2Laughter is not a ba0d beginning for a fr2iendship, and 3it is the best endin1g for one. 2Humour is the contem0plation of the finit2e from the point of 3view of the infinite1. 2Humour is emotional 0chaos remembered in 2tranquility. 3Even in laughter the0 heart is sorrowful;2 and the end 3of mirth is heavines1s. 2For a man learns mor0e quickly and rememb2ers more easily 3that which he laughe1d at, than that whic2h he approves and 3than that which he a1pproves and reveres.2Man is the only crea0ture endowed with th2e power of laughter;3is he not also the o1nly one that deserve2s to be laughed at? 3A jest's prosperity 0lies in the ear of h2im that hears it, 3Never in the tongue 1of him that makes it2. 3The jest which is ex0pected is already de2stroyed. 3Men show their chara0cters in nothing mor2e clearly 3than in what they th1ink laughable. 2Fun I love, but too 0much fun is of all t2hings the most 3loathsome. Mirth is1 better than fun, an2d happiness is 3better than mirth. 1How much lies in lau0ghter: 2the cipher key, wher1ewith we decipher th2e whole man! 3To provoke laughter 0without joining in i2t greatly 3heightens the effect1. 2Laughter is day, and0 sobriety is night; 2a smile is the 3twilight that hovers1 gently between both2, more bewitching 3than either. 1Something of a perso0n's character may be2 discovered by 3observing when and h1ow he smiles. Some 2people never smile; 3they merely grin. 1Laugh and the world 0laughs with you, 2Weep and you weep al1one; 2For the sad old eart1h must borrow its mi2rth, 3But has trouble enou1gh of its own. 2Life does not cease 0to be funny when peo2ple die, 3any more than it cea1ses to be serious wh2en people laugh. 3The total absence of0 humour from the Bib2le is one of the 3most singular things1 in all literature. 2Laughter relieves us0 of superfluous ener2gy, which, if it 3remained unused, mig1ht become negative, 2that is, poison. 3We always have plent1y of this poison in 2us. Laughter is the3antidote. But this 1antidote is necessar2y only so long as we3are unable to use al1l the energy for use2ful work. 3A merry heart doeth 0good like a medicine2. 3Jesters do often pro0ve prophets. 2What sunshine is to 0flowers, smiles are 2to humanity. 3They are but trifles1, to be sure, 2but, scattered along1 life's pathway, 2the good they do is 1inconceivable. 2The man that loves a0nd laughs must sure 2do well. 3Honest good humor is0 the oil and wine of2 a merry meeting, 3and there is no jovi1al companionship equ2al to that where 3the jokes are rather1 small, and the laug2hter abundant. 3Laughter is one of t0he very privileges o2f reason, being 3confined to the huma1n species. 2Humor has justly bee0n regarded as the fi2nest perfection 3of poetic genius. 1No man who has once 0heartily and wholly 2laughed can be 3altogether irreclaim1ably depraved. 2A good laugh is suns0hine in a house. 2The human race has o0nly one really effec2tive weapon 3and that is laughter1. 2That older and great0er church to which I2 belong; the church 3where the oftener yo1u laugh the better, 2because by laughter 3only can you destroy1 evil without malice2, and affirm good 3fellowship without m1awkishness. 2It is a great loss t0o a man when he cann2ot smile and laugh. 3Laughing is the best1 tonic to keep one h2ealthy. 3Laughter has its sou0rce in some kind of 2meanness or 3deformity. 1A laugh costs too mu0ch when bought at th2e expense of virtue.3A bitter jest, when 0it comes too near th2e truth, 3leaves a sharp sting1 behind it. 2Unseasonable mirth a0lways turns to sorro2w. 3Laughter is the hicc0up of a fool. 2Madness, we fancy, g0ave an ill-timed bir2th 3To a grinning laught1er and to frantic mi2rth. 3Some people are comm0ended for a giddy ki2nd of good humor, 3which is no more a v1irtue than drunkenne2ss. 3Thou canst not joke 0an enemy into a frie2nd, 3but thou may'st a fr1iend into an enemy. 2The most completely 0lost of all days is 2that on which 3one has not laughed.1No one is more profo0undly sad than he wh2o laughs too much. 3The man who cannot l0augh is not only fit2 for treasons, 3stratagems, and spoi1ls, but his whole li2fe is already a 3treason and a strata1gem. 2No, you never get an0y fun 2Out of the things yo1u haven't done. 2It better befits a m0an to laugh at life 2than to lament over 1it. 2Be merry if you are 0wise. 2Frame thy mind to mi0rth and merriment, w2hich bars a thousand3harms, and lengthens1 life. 2Laugh not too much; 0the witty man laughs2 least: 3For wit is news only1 to ignorance. 2Less at thine own th1ings: lest in the j2est 3Thy person share, an1d thy conceit advanc2e. 3One should take good0 care not to grow to2o wise 3for so great a pleas1ure of life as laugh2ter. 3Laugh at your friend0s, and if your frien2ds are sore; 3So much the better, 1you may laugh the mo2re. 3If you want to make 0people weep, you mus2t weep yourself. 3If you want to make 1people laugh, your f2ace must remain 3serious. 1Be not affronted at 0a joke. If one throw2 salt at thee, 3thou wilt receive no1 harm, unless thou a2rt raw. 3Beware of him who ha0tes the laugh of a c2hild. 3Mirth is God's medic0ine. Everybody ough2t to bathe in it. 3Grim care, morosenes1s, anxiety, - all th2is rust of life, 3ought to be scoured 1off by the oil of mi2rth. It is better 3than emery. Every m1an ought to rub hims2elf with it. 3To laugh, if but for0 an instant only, ha2s never been 3granted to man befor1e the fortieth day f2rom his birth, 3and then it is looke1d upon as a miracle 2of precocity. 3I have observed, tha0t in comedy, the bes2t actor plays the 3part of the droll, w1hile some scrub rogu2e is made the hero, 3or fine gentleman. 1So, in this farce of2 life, wise men pass3their time in mirth,1 whilst fools only a2re serious. 3Old Times have beque0athed us a precept: 2 To be merry and wi1se, 2 but who has been a1ble to observe it? 2When the green woods0 laugh with the voic2e of joy, 3And the dimpling str1eam runs laughing by2; 3When the air does la1ugh with our merry w2it, 3And the green hill l1aughs with the noise2 of it. 3Let us have Wine and0 Women, Mirth and La2ughter; 3Sermons and soda-wat1er the day after. 2My mirth can laugh a0nd talk, but cannot 2sing: 3My grief finds harmo1nies in everything. 2Laughter is an inter0nal convulsion, prod2ucing a distortion 3of the features and 1accompanied by inart2iculate noises. 3A joke is an epigram0 on the death of a f2eeling. 3The smile that flick0ers on baby's lips w2hen he sleeps- 3does anybody know wh1ere it was borne? 2Yes, there is a rumo1r that a young pale 2beam of a crescent 3moon touched the edg1e of a vanishing aut2umn cloud, and there3the smile was first 1born in the dream of2 a dew-washed 3morning. 1Everything is funny 0as long as it is hap2pening to somebody 3else. 1 The eternal par0ent wrapped in her e2ver invisible robes 3had slumbered once a1gain for seven etern2ities. 3 Time was not, f1or it lay asleep in 2the infinite bosom 3of duration. 1 Universal mind 1was not, for there w2ere no celestial 3beings to contain it1. 2 The seven ways 1to bliss were not. 2The great causes of 3misery were not, for1 there was no one to2 produce and get 3ensnared by them. 1 Darkness alone 1filled the boundless2 all, for father, 3mother and son were 1once more one, and t2he son had not 3awakened yet for the1 new wheel, and his 2pilgrimage thereon. 3In the first age of 0the gods, existence 2was born from 3non-existence. 1All things in the wo0rld come from being.2And being comes from1 non-being. 2At the dawning of th0at day all objects i2n manifestation 3stream forth from th1e Unmanifest, and wh2en evening falls 3they are dissolved i1nto It again. In tr2uth, therefore, 3there is the Eternal1 Unmanifest, which i2s beyond and above 3the Unmanifest Spiri1t of Creation, which2 is never destroyed 3when all these being1s perish. 2It began of nothing 0and in nothing it en2ds. 3...And the still dee0per secret of the se2cret: 3The land that is now1here, that is the tr2ue home... 3Silence is the mothe0r of Truth. 2...The limitless oce0an of negative light2 does not proceed 3from a centre, for i1t is centreless, but2 it concentrates 3a centre. 1The causes of existe0nce had been done aw2ay with; 3the visible that was1, and the invisible 2that is, 3rested in eternal no1n-being - the one be2ing. 3Wherefrom do all the0se worlds come? The2y come from space. 3All beings arise fro1m space, and into sp2ace they return: 3space is indeed thei1r beginning, and spa2ce is their final 3end. 1Wherever there is li0ght, there is shadow2; wherever there 3is length, there is 1shortness; wherever 2there is white, 3there is black. Jus1t like these, as the2 self-nature of 3things can not exist1 alone, they are cal2led non-substantial.3That which is not, s0hall never be; 2that which is, shall1 never cease to be. 2To the wise, these t1ruths are self-evide2nt. 3When the Holy One wh0o created the Univer2se wished to reveal 3its hidden aspect, t1he light within the 2darkness, He showed 3how things were inte1rmingled. Thus out 2of darkness comes 3light and from the c1oncealed comes the r2evealed. In the 3same manner does goo1d emerge from evil a2nd mercy from 3justice, since they 1too are intertwined.2Silence is one great0 art of conversation2. 3Under all speech tha0t is good for anythi2ng 3 there lies a silen1ce that is better, 2Silence is deep as E1ternity; 2 speech is shallow 1as Time. 2He (The Eternal) cre0ated a reality out o2f nothing, called 3the nonentity into e1xistence and hewed, 2as it were, 3colossal pillars fro1m intangible air. 2Cosmic night, the si0nking of manifestati2on into a state of 3rest, comes about wh1en the forth-rushing2 expansive force 3of creation is inter1locked and stabilize2d into equilibrium. 3The softest things i0n the world 2 overcome the harde1st things in the wor2ld. 3Non-being penetrates1 that in which there2 is no space. 3Through this I know 1the advantage of tak2ing no action. 3Few in the world can1 understand teaching2 without words 3 and the advantage 1of taking no action.2Silence is learned b0y the many misfortun2es of life. 3There is an eloquent0 silence: it serves2 sometimes to 3approve, sometimes t1o condemn; there is 2a mocking silence; 3there is a respectfu1l silence. 2 What is called the0 spirit of the void 2is where there is 3nothing. It is not 1included in man's kn2owledge. Of course 3the void is nothingn1ess. By knowing thi2ngs that exist, you 3can know that which 1does not exist. Tha2t is the void. 3 People in this wor1ld look at things mi2stakenly, and think 3that what they do no1t understand must be2 the void. This is 3not the true void. 1It is bewilderment..2. 3 Polish the twofold1 spirit heart and mi2nd, and sharpen the 3twofold perception a1nd sight. When your2 spirit is not in 3the least clouded, w1hen the clouds of be2wilderment clear 3away, there is the t1rue void... 2 In the void is vir1tue, and no evil. W2isdom has existence,3principle has existe1nce, the Way has exi2stence, spirit is 3nothingness. 1None preaches better0 than the ant, and s2he says nothing. 3Our noisy years seem0 moments in the bein2g of the 3eternal silence. 1Three things are eve0r silent: 2Thought, Destiny, an1d the Grave. 2...In a seed, the tr0ee which may spring 2from it is hidden; 3it is in a condition1 of potential existe2nce; is there; 3but it will not admi1t definition. How m2uch less, then, 3will those seeds whi1ch that tree in its 2turn may yield. 3The finest command o0f language is often 2shown by saying 3nothing. 1When the tree falls 0The shadow flies. 1The sage manages aff0airs without action 2And spreads doctrine1s without words. 2All things arise, an1d he does not turn a2way from them. 3He produces them, bu1t does not take poss2ession of them. 3He acts, but does no1t rely on his own ab2ility. 3He accomplishes his 1task, but does not c2laim credit for it. 3It is precisely beca1use he does not clai2m credit 3 that his accomplis1hment remains with h2im. 3If a word be worth a0 nickle, silence is 2worth two. 3Nothing is more usef0ul than silence. 2Health is the greate0st possession. 2Contentment is the g1reatest treasure. 2Confidence is the gr1eatest friend. 2Non-being is the gre1atest joy. 2Silence at the prope0r season is wisdom, 2and better than any 3speech. 1The world would be h0appier if men had th2e same capacity 3to be silent that th1ey have to speak. 2Silence is the geniu0s of the fool 2and one of the virtu1es of the wise. 2There is a silence, 0the child of love, w2hich expresses 3everything, and proc1laims more loudly th2an the tongue 3is able to do. 1The temple of our pu0rest thoughts is sil2ence. 3Silence is the eleme0nt in which great th2ings fashion 3themselves together;1 that at length they2 may emerge, 3full formed and maje1stic, into the delig2hts of life, 3which they are thenc1eforth to rule. 2Silence provokes no 0man's envy, and woun2ds no man's self- 3love. 1Silence is the unive0rsal refuge, the seq2uel to all dull 3discourses and all f1oolish acts, a balm 2to our every 3chagrin, as welcome 1after satiety as aft2er disappointment. 3Silence, when nothin0g need be said, is t2he eloquence of 3discretion. 1But let me silent be0: 2For silence is the s1peech of love, 2The music of the sph1ere above. 2I have noticed that 0nothing I never said2 ever did me any 3harm. 1We cannot conceive o0f matter being forme2d of nothing, 3since things require1 a seed to start fro2m... 3Therefore there is n1ot anything which re2turns to nothing, 3but all things retur1n dissolved into the2ir elements. 3Slight is the merit 0of keeping silence o2n a matter, on the 3other hand serious i1s the guilt of talki2ng on things 3whereon we should be1 silent. 2Nothing can be born 0of nothing, 2nothing can be resol1ved into nothing. 2Nothing proceeds fro0m nothingness, 2as also nothing pass1es away into non-exi2stence. 3There is no reply so0 sharp as silent con2tempt. 3An horrid stillness 0first invades the ea2r, 3And in that silence 1we the tempest fear.2Nothing's new, and n0othing's true, and n2othing matters. 3A life of nothing's 0nothing worth, 2From that first noth1ing ere his birth, 2To that last nothing1 under earth. 2Clay is molded to fo0rm a cup, 2 But it is on its n1on-being that the ut2ility of the cup 3 depends. 1Doors and windows ar1e cut out to make a 2room, 3 But it is on its n1on-being that the ut2ility of the room 3 depends. 1Therefore turn being1 into advantage, and2 turn non-being into3 utility. 1It is better either 0to be silent, or to 2say things of more 3value than silence. 1 Sooner throw a pear2l at hazard than an 3idle or useless word1; and do not say a l2ittle in many 3words, but a great d1eal in a few. 2Choose silence of al0l virtues, for by it2 you hear 3other men's imperfec1tions, and conceal y2our own. 3The first virtue is 0to restrain the tong2ue; he approaches 3nearest to the gods 1who knows how to be 2silent, even though 3he is in the right. 1Silence is the safes0t course for any man2 to adopt who 3distrusts himself. 1Let us be silent, th0at we may hear the w2hispers of the gods.3Be silent and safe -0 silence never betra2ys you. 3Darkness which may b0e felt. 2The Eternal is the i0ntensest form of exi2stence, pure being 3unlimited by form or1 reaction; but it is2 existence of 3another type than th1at to which we are a2ccustomed, and 3therefore it appears1 to us as non-existe2nce because it 3conforms to none of 1the requirements we 2are accustomed to 3think of as determin1ing existence. 2 The Imperishable -0 It is not coarse, n2ot fine, 3not short, not long,1 not glowing like fi2re, not adhesive 3like water, without 1shadow and without d2arkness, without 3air and without spac1e, without stickines2s intangible, 3odorless, tasteless,1 without eye, withou2t ear, without 3voice, without wind,1 without energy, wit2hout breath, without3mouth, (without pers1onal or family name,2 unaging, undying, 3without fear, immort1al, stainless, not u2ncovered, not 3covered), without me1asure, without insid2e and without 3outside... 1 The Imperishable i1s the unseen Seer, t2he unheard Hearer, 3the unthought Thinke1r, the ununderstood 2Understander. 3Other than It there 1is naught that sees.2..hears...thinks... 3understands. Across1 this Imperishable i2s space woven. 3Although one perceiv0es non-existent real2ity, 3Who can believe in i1ts non-existence? 2How could a painted 1peacock 2Devour real pearls? 1When the light is ma0de to move in a circ2le, 3all the energies of 1heaven and earth, of2 the light and dark,3are crystallized. Th1at is what is termed2 seed-like thinking,3or purification of t1he energy, or purifi2cation of the idea. 3When one begins to a1pply this magic it i2s as if, 3in the middle of bei1ng, there were non-b2eing. 3Where every somethin0g, being blent toget2her 3Turns to a wild of n1othing. 2Dark night that from0 the eye his functio2n takes, 3The ear more quick o1f apprehension makes2, 3Wherein it doth impa1ir the seeing sense,2It pays the hearing 1double recompense. 2How sweetly did they0 float upon the wing2s 3Of silence, through 1the empty-vaulted ni2ght, 3At every fall smooth1ing the raven-down 2Of darkness till it 1smiled. 2Silence, how dead! a0nd darkness, how pro2found! 3Nor eye, nor list'ni1ng ear, an object fi2nds; 3Creation sleeps. 'T1is as the general pu2lse 3Of life stood still,1 and nature made a p2ause; 3An awful pause! pro1phetic of her end. 2The waves were dead;0 the tides were in t2heir grave, 3The Moon, their Mist1ress, had expired be2fore; 3The winds were withe1r'd in the stagnant 2air, 3And the clouds peris1h'd; darkness had no2 need 3Of aid from them - s1he was the Universe.2And out of darkness 0came the hands 2That reach thro' nat1ure, moulding men. 2Blessed are they who0 have nothing to say2, 3and who cannot be pe1rsuaded to say it. 2Silence more musical0 than any song. 2Why and Wherefore se0t out one day, 2 To hunt for a wild1 Negation. 2They agreed to meet 1at a cool retreat 2 On the Point of In1terrogation. 2I have known the sil0ence of the stars an2d of the sea, 3And the silence of t1he city when it paus2es, 3And the silence of a1 man and a maid, 2And the silence for 1which music alone fi2nds the word. 3They cannot scare me0 with their empty sp2aces 3Between stars - on s1tars void of human r2aces. 3I have it in me so m1uch nearer home 2To scare myself with1 my own desert place2s. 3Man is born unto tro0uble, 2as the sparks fly up1ward. 2Gold is tried by fir0e, brave men by adve2rsity. 3Adversity has ever b0een considered the s2tate in which 3a man most easily be1comes acquainted wit2h himself, then 3especially, being fr1ee from flatterers. 2Adversity is the fir0st path to truth. 2The diamond cannot b0e polished without f2riction, 3nor the man perfecte1d without trials. 2Adversity reveals ge0nius, prosperity con2ceals it. 3Night brings our tro0ubles to the light r2ather than banishes 3them. 1Light troubles speak0; immense troubles a2re silent. 3Prosperity tries the0 fortunate, adversit2y the great. 3It is often better t0o have a great deal 2of harm happen to 3one than a little; a1 great deal may rous2e you to remove 3what a little will o1nly accustom you to 2endure. 3Prosperity is not wi0thout many fears and2 distastes, 3and Adversity is not1 without comforts an2d hopes. 3Many things difficul0t to design prove ea2sy to performance. 3The trouble is small0, the fun is great. 2The block of granite0 which was an obstac2le in the path of 3the weak, becomes a 1steppingstone in the2 path of the strong.3He who has not taste0d bitter does not kn2ow what sweet is. 3If thou faint in the0 day of adversity, 2thy strength is smal1l. 2The three things mos0t difficult are: 2to keep a secret, to1 forget an injury, 2and to make good use1 of leisure. 2Nothing is so diffic0ult but that it may 2be found out by 3seeking. 1Prosperity is no jus0t scale; adversity i2s the only balance 3to weigh friends. 1The flower that foll0ows the sun does so 2even on cloudy days.3The coldest bodies w0arm with opposition;2the hardest sparkle 1in collision. 2The greatest difficu0lties lie where we a2re not 3looking for them. 1Adversity is sometim0es hard upon a man; 2but for one man who 1can stand prosperity2, 3there are a hundred 1that will stand adve2rsity. 3Trials teach us what0 we are; they dig up2 the soil, and let 3us see what we are m1ade of; they just tu2rn up some of the 3ill weeds on to the 1surface. 2The greatest and mos0t important problems2 of life are all 3in a certain sense i1nsoluble. They must2 be so because 3they express the nec1essary polarity inhe2rent in every self- 3regulating system. 1They can never be so2lved, but only 3outgrown. 1The ultimate measure0 of a man is not whe2re he stands in 3moments of comfort a1nd convenience, but 2where he stands at 3times of challenge a1nd controversy. 2Adversity is the see0d of well-doing: it2 is the nurse of 3heroism and boldness1; who that hath enou2gh, will endanger 3himself to have more1? who that is at ea2se, will set his 3life on the hazard? 1Sweet is the remembr0ance of troubles whe2n you are in safety.3The greater difficul0ty, the more glory i2n surmounting it. 3Skillful pilots gain1 their reputation fr2om storms and 3tempests. 1I attempt a difficul0t work; 2but there is no exce1llence without diffi2culty. 3Difficulties strengt0hen the mind, as lab2or does the body. 3Difficulties show me0n what they are. I2n case of any 3difficulty remember 1that God has pitted 2you against a rough 3antagonist that you 1may be a conqueror, 2and this cannot be 3without toil. 1Sweet are the uses o0f adversity, which, 2like the toad, 3though ugly and veno1mous, wears yet a pr2ecious jewel in his 3head. 1That which caused us0 trial shall yield u2s triumph; and that 3which made our heart1 ache shall fill us 2with gladness. The 3only true happiness 1is to learn, to adva2nce, and to improve;3which could not happ1en unless we had com2menced with error, 3ignorance, and imper1fection. We must pa2ss through the dark-3ness, to reach the l1ight. 2We are always in the0 forge, or on the an2vil; by trials 3God is shaping us fo1r higher things. 2Trouble is the next 0best thing to enjoym2ent; there is no 3fate in the world so1 horrible as to have2 no share in either 3its joys or sorrows.1In a democracy, the 0opposition is not on2ly tolerated as 3constitutional, but 1must be maintained b2ecause it is 3indispensable. 1What does it avail y0ou, if of many thorn2s 3only one be removed?1He knows not his own0 strength that hath 2not met adversity. 3In the adversity of 0our best friends we 2often find 3something which does1 not displease us. 2This mournful truth 0is everywhere confes2sed, 3Slow rises worth by 1poverty depressed. 2Obstacles are those 0frightful things you2 see when you take 3your eyes off the go1al. 2Difficulties increas0e the nearer we appr2oach our goal. 3Opposition always in0flames the enthusias2t, 3never converts him. 1A man's worst diffic0ulties begin when he2 is able to do as 3he likes. 1Man becomes the mast0er of difficult situ2ations by refusing 3the assistance of we1ak men. He relies o2n his own strength 3of character. 1In adversity 0It furthers one to b1e persevering. 2Awake, arise! Striv0e for the Highest, a2nd be in the Light! 3Sages say the path i1s narrow and difficu2lt to tread, narrow 3as the edge of a raz1or. 2The superior man mak0es the difficulty to2 be overcome his 3first interest; succ1ess only comes later2. 3In the day of prospe0rity be joyful, 2but in the day of ad1versity consider. 2In great straits and0 when hope is small,2the boldest counsels1 are the safest. 2In adversity assume 0the countenance of p2rosperity, 3and in prosperity mo1derate the temper an2d desires. 3Few things are impos0sible to diligence a2nd skill. 3Face all difficultie0s with a smile. Pai2n is the real eye- 3opener and real guid1e. God is putting y2ou to this severe 3test to make you mor1e strong and more po2werful. Understand 3this secret well. N1ever be despondent. 2 Ever laugh, jump, 3whistle and smile. 1Adversity breaks the0 inferior man's will2 but only bends 3the superior man's s1pirit. Outward infl2uence is denied 3the great man, who a1ccordingly uses word2s sparingly but 3retains his central 1position. 2This I know - if all0 men should take the2ir troubles to the 3market to barter wit1h their neighbors, n2ot one, when he had 3seen the troubles of1 other men, but woul2d be glad to carry 3his own home again. 1Behold a worthy sigh0t, to which the God,2 turning his 3attention to his own1 work, may direct hi2s gaze. 3Behold an equal thin1g, worthy of a God, 2a brave man matched 1in conflict with evi2l fortune. 3Let me embrace thee,0 sour adversity, 2For wise men say it 1is the wisest course2. 3Aromatic plants best0ow 2No spicy fragrance w1hile they grow; 2But crush'd or trodd1en to the ground, 2Diffuse their balmy 1sweets around. 2I love the man that 0can smile in trouble2, that can gather 3strength from distre1ss, and grow brave b2y reflection. 'Tis 3the business of litt1le minds to shrink, 2but he whose heart 3is firm, and whose c1onscience approves h2is conduct, will 3pursue his principle1s unto death. 2The fiery trials thr0ough which we pass w2ill light us down in3honour or dishonour 1to the latest genera2tion. 3He who endeavors to 0serve, to benefit, a2nd improve the 3world, is like a swi1mmer, who struggles 2against a rapid 3current, in a river 1lashed into angry wa2ves by the winds. 3Often they roar over1 his head, often the2y beat him back and 3baffle him. Most me1n yield to the stres2s of the current... 3Only here and there 1the stout, strong he2art and vigorous 3arms struggle on tow1ard ultimate success2. 3Pain is the outcome 0of sin. 2All pain is one mala0dy with many names. 2It is the lot of man0 to suffer. 2For Fate has wove th0e thread of life wit2h pain 3And twins ev'n from 1the birth are Misery2 and Man! 3Pain wastes the Body0, Pleasures the Unde2rstanding. 3Pain and pleasure, l0ike light and darkne2ss, 3succeed each other. 1Pain may be said to 0follow pleasure, as 2its shadow; but 3the misfortune is, t1hat the substance be2longs to the 3shadow, and the empt1iness to its cause. 2In a free country th0ere is much clamor 2 with little suffer1ing; 2in a despotic state 1there is little comp2laint 3 but much suffering1. 2Happiness is not a r0eward - it is a cons2equence. 3Suffering is not a p1unishment - it is a 2result. 3Only one who is in p0ain really senses no2thing but himself; 3pleasure does not en1joy itself but somet2hing beside itself. 3If all men were to b0ring their miseries 2together in one 3place, most would be1 glad to take his ow2n home again rather 3than take a portion 1out of the common st2ock. 3What is deservedly s0uffered must be born2e with calmness, 3but when the pain is1 unmerited, the grie2f is resistless. 3The pain of the mind0 is worse than the p2ain of the body. 3We have suffered lig0htly, if we have suf2fered what we 3should weep for. 1He who suffers for l0ove does not suffer,2for all suffering is1 forgotten. 2Other men's pains ar0e easily borne. 2Misery loves company0. 2If we are more affec0ted by the ruin of a2 palace than by the 3conflagration of a c1ottage, our humanity2 must have formed 3a very erroneous est1imate of the miserie2s of human life. 3The mind is seldom q0uickened to very vig2orous operations but3by pain, or the drea1d of pain. We do no2t disturb ourselves 3with the detection o1f fallacies which do2 us no harm. 3The transformation o0f pain to aversion i2s a fundamental law 3of the soul. 1Pain is no evil unle0ss it conquers us. 2Pain is no longer pa0in when it is past. 2Man is never helped 0in his suffering by 2what he thinks for 3himself, but only by1 revelation of a wis2dom greater than his3own. It is this whi1ch lifts him out of 2his distress. 3To suffer, is a nece0ssity entailed upon 2thy nature, wouldst 3thou that miracles s1hould protect thee f2rom its lessons? 3or shalt thou repine1, because it happene2th unto thee, when 3lo! it happeneth un1to all? Suffering i2s the golden cross 3upon which the rose 1of the Soul unfoldet2h. 3By suffering comes w0isdom. 2Rembember that pain 0has this most excell2ent quality: 3if prolonged it cann1ot be severe, and if2 severe it cannot 3be prolonged. 1Pain itself is not w0ithout its alleviati2ons. It is seldom 3both violent and lon1g-continued; and its2 pauses and 3intermissions become1 positive pleasures.2 It has the power 3of shedding a satisf1action over interval2s of ease, which 3few enjoyments excee1d. 2The burden of suffer0ing seems a tombston2e hung about our 3necks, while in real1ity it is only the w2eight which is 3necessary to keep do1wn the diver while h2e is hunting for 3pearls. 1Real pain can alone 0cure us of imaginary2 ills. We feel a 3thousand miseries ti1ll we are lucky enou2ght to feel misery. 3Suffering is the sur0est means of making 2us truthful to 3ourselves. 1Pain addeth zest unt0o pleasure, 2and teacheth the lux1ury of health. 2Know how sublime a t0hing it is to suffer2 and be strong. 3There is nothing the0 body suffers that t2he soul may not 3profit by. 1Pain is the great te0acher of mankind, be2neath its breath 3souls develop. 1Pain is a sure sign 0that you are alive. 2The world is full of0 suffering. Birth i2s suffering, decre- 3pitude is suffering,1 sickness and death 2are sufferings. To 3face a man of hatred1 is suffering, to be2 separated from a 3beloved one is suffe1ring, to be vainly s2truggling to satisfy3one's needs is suffe1ring. In fact, life2 that is not free 3from desire and pass1ion is always involv2ed with suffering. 3To have a stomach an0d lack meat, to have2 meat and lack a 3stomach, to lie in b1ed and cannot rest, 2are great miseries. 3The scourge of life,0 and death's extreme2 disgrace, 3The smoke of hell - 1that monster called 2Pain. 3Why, all delights ar0e vain: but that mo2st vain, 3Which, with pain pur1chas'd, doth inherit2 pain. 3Those who do not fee0l pain seldom think 2that it is felt. 3Small miseries, like0 small debts, hit us2 in so many places, 3and meet us at so ma1ny turns and corners2, that what they 3want in weight, they1 make up in number, 2and render it 3less hazardous to st1and the fire of one 2cannon ball, 3than a volley compos1ed of such a shower 2of bullets. 3It is not true that 0suffering ennobles t2he character; 3happiness does that 1sometimes, but suffe2ring for the most 3part, makes men pett1y and vindictive. 2If your head or dres0s caught fire 2 in haste you would1 extinguish it, 2Do likewise with des1ire - 2Which whirls the whe1el of wandering-on 2 and is the root of1 suffering. 2No better thing to d1o! 2As an enemy is made 0more fierce by our f2light, so Pain grows3proud to see us knuc1kle under it. She w2ill surrender upon 3much better terms to1 those who make head2 against her. 3Our real blessings o0ften appear to us in2 the shape of pains,3losses and disappoin1tments; but let us h2ave patience, and 3we soon shall see th1em in their proper f2igures. 3There is nothing too0 little for so littl2e a creature as 3man. It is by study1ing little things th2at we attain the 3great knowledge of h1aving as little mise2ry and as much 3happiness as possibl1e. 2The art of life is t0he art of avoiding p2ain. 3Nature knows best, a0nd she says, roar! 2Work is the grand cu0re for all maladies 2and miseries that 3ever beset mankind -1 honest work, which 2you intend getting 3done. 1We live in a world w0hich is full of mise2ry and ignorance, 3and the plain duty o1f each and all of us2 is to try to make 3the little corner he1 can influence somew2hat less miserable 3and somewhat less ig1norant than it was b2efore he entered it.3The body was created0 to be subservient t2o the Soul; while 3thou afflictest the 1Soul for the body's 2pain, behold thou 3settest the body abo1ve it. As the wise 2afflicteth not 3himself, because a t1horn teareth his gar2ment; so the patient3grieveth not his Sou1l because that which2 covereth it is 3injured. 1You purchase pain wi0th all that joy can 2give, 3And die of nothing b1ut a rage to live. 2See the Wretch, that0 long has tost 2 On the thorny bed 1of Pain, 2At length repair his1 vigour lost, 2 And breathe and wa1lk again. 2For there are deeds 0Which have no form, 1sufferings which hav2e no tongue. 3They talk of short-l0ived pleasures: be 2it so; 3pain dies as quickly1, and lets her weary2 prisoner go; 3the fiercest agonies1 have shortest reign2. 3World's use is cold,0 world's love is vai2n, 3World's cruelty is b1itter bane; 2But is not the fruit1 of pain. 2Pain has an element 0of blank; It cannot 2recollect 3When it began, or if1 there were a day wh2en it was not. 3It has no future but1 itself, its infinit2e realms contain 3Its past, enlightene1d to perceive new pe2riods of pain. 3To the person with a0 toothache, even if 2the world is 3tottering, there is 1nothing more importa2nt than a visit 3to a dentist. 1Nothing begins, and 0nothing ends, 2 That is not paid w1ith moan; 2For we are born in o1ther's pain, 2 And perish in our 1own. 2Patience is the key 0to contentment. 2Patience is the art 0of hoping. 2Endurance is patienc0e concentrated. 2Patience is power; w0ith time and patienc2e the mulberry leaf 3becomes silk. 1The heavy is the roo0t of the light. 2The tranquil is the 1ruler of the hasty. 2Patience is bitter, 0but its fruit is swe2et. 3Patience is the supp0ort of weakness; 2impatience is the ru1in of strength. 2Patience is so like 0Fortitude, that she 2seems either her 3sister or her daught1er. 2The patient in spiri0t is better that the2 proud in spirit. 3Everything comes if 0a man will only wait2. 3How poor are they th0at have not patience2! 3What wound did ever 1heal but by degrees?2Patience and time do0 more than strength 2or passion. 3There is one form of0 hope which is never2 unwise, and which 3certainly does not d1iminish with the inc2rease of knowledge. 3In that form it chan1ges its name, and we2 call it patience. 3On the whole, it is 0patience which makes2 the final 3difference between t1hose who succeed or 2fail in all things. 3All the greatest peo1ple have it in an in2finite degree, 3and among the less, 1the patient weak one2s always conquer 3the impatient strong1. 2Patience, when it is0 a divine thing, is 2active, not passive.3Every misfortune is 0to be subdued by pat2ience. 3There is nothing so 0disagreeable, that a2 patient mind cannot3find some solace for1 it. 2There is no road too0 long to the man 2who advances deliber1ately and without un2due haste; 3there are no honors 1too distant to the m2an 3who prepares himself1 for them with patie2nce. 3He that can have pat0ience, can have what2 he will. 3To know how to wait 0is the great secret 2of success. 3Only those who have 0the patience to do s2imple things 3perfectly will acqui1re the skill to do d2ifficult things 3easily. 1It is not necessary 0for all men to be gr2eat in action. 3The greatest and sub1limest power is ofte2n simple patience. 3If the single man pl0ant himself indomita2bly on his 3instincts, and there1 abide, 2the huge world will 1come round to him. 2Patience is a necess0ary ingredient of ge2nius. 3Patience with deserv0ing ever winneth due2 reward. 3Endurance is nobler 0than strength, and p2atience than beauty.3Just as too much cha0rity is the handiwor2k of a fool, 3so too much patience1 is the hallmark of 2a coward. 3Patience, when too o0ften outraged, is co2nverted into 3madness. 1Extreme patience of 0long-sufferance, if 2it once come to be 3dissolved, produceth1 most bitter and exc2essive revenges. 3That which in mean m0en we entitle patien2ce, is pale, cold 3cowardice in noble b1reasts. 2For there was never 0yet philosopher 2That could endure th1e toothache patientl2y. 3Let us only suffer a0ny person to tell us2 his story morning 3and evening, but for1 twelve months, and 2he will become our 3master. 1Patience - a minor f0orm of despair disgu2ised as virtue. 3Perhaps there is onl0y one cardinal sin: 2 impatience. 3Because of impatienc1e we are driven out 2of Paradise; 3because of impatienc1e we cannot return. 2A little impatience.0.. 2Big plans ruined. 1When clouds form in 0the skies we know th2at rain will follow 3but we must not wait1 for it. Nothing wi2ll be achieved by 3attempting to interf1ere with the future 2before the time is 3ripe. Patience is n1eeded. 2Have patience and en0dure; 2this unhappiness wil1l one day be benefic2ial. 3It is best to bear w0hat can't be altered2. 3What can't be cured 0must be endured. 2Have patience with a0ll things, but chief2ly have patience 3with yourself. Do n1ot lose courage in c2onsidering your own 3imperfections, but i1nstantly set about r2emedying them - 3every day begin the 1task anew. 2If you'd learn patie0nce superfine, 2Go you to fish with 1rod and line. 2Beware the fury of a0 patient man. 2Never cut what you c0an untie. 2Adopt the pace of na0ture, her secret is 2patience. 3There is no great ac0hievement that is no2t the result of 3patient working and 1waiting. 2Wise to resolve, and0 patient to perform.2My patience to his f0ury, and am arm'd 2To suffer, with a qu1ietness of spirit, 2the very tyranny and1 rage of his. 2My soul, sit thou a 0patient looker-on; 2judge not the play b1efore the play is do2ne; 3her plot has many ch1anges, 2everyday speaks a ne1w scene, 2the last act crowns 1the play. 2With strength and pa0tience all his griev2ous loads are borne.3And from the world's1 rose-bed he only as2ks a thorn. 3So now in patience I0 possess 2My soul year after t1edious year, 2Content to take the 1lowest place 2The place assigned m1e here. 2Have patience as one0 who fears no failur2e, courts no 3success. Fix thy So1ul's gaze upon the s2tar whose ray 3thou art, the flamin1g star that shines w2ithin the light- 3less depths of ever-1being, the boundless2 fields of the 3Unknown. 1Peace comes from wit0hin. Do not seek it2 without. 3Peace is an armistic0e in a war that is c2ontinuously going 3on. 1Peace is not the abs0ence of war, it is a2 virtue, a state of 3mind, a disposition 1for benevolence, con2fidence, and 3justice. 1Peace is the evening0 star of the soul, a2s virtue is its sun;3and the two are neve1r far apart. 2An unjust peace is b0etter than a just wa2r. 3Fair peace becomes m0en; 2ferocious anger belo1ngs to beasts. 2The most disadvantag0eous peace is better2 than the most 3just war. 1Such subtle covenant0s shall be made, 2Till peace itself is1 war in masquerade. 2Peace is the happy n0atural state of man;2war is corruption an1d disgrace. 2You may either win y0our peace or buy it;2 win it by resistan1ce to evil; 2 buy it by compromi1se with evil. 2Whatever foster mili0tarism makes for bar2barism; 3whatever fosters pea1ce makes for civiliz2ation. 3The alternative to p0eace is not war. It2 is annihilation. 3In seasons of tumult0 and discord bad men2 have most power; 3mental and moral exc1ellence require peac2e and quietness. 3A peace is of the na0ture of a conquest; 2for then both 3parties nobly are su1bdued, and neither p2arty loser. 3If we have not peace0 within ourselves, i2t is in vain to seek3it from outward sour1ces. 2If peace cannot be m0aintained with honor2, 3it is no longer peac1e. 2Peace is not only be0tter than war, but i2nfinitely more 3arduous. 1Vast and fearsome as0 the human scene has2 become, personal 3contact of the right1 people, in the righ2t places, at the 3right time, may yet 1have a potent and va2luable part to play 3in the cause of peac1e which is in our he2arts. 3Peace is not merely 0a vacuum left by the2 ending of wars. It3is the creation of t1wo eternal principle2s, justice and 3freedom. 1Richer is one hour o0f repentance and goo2d works in this 3world than all of li1fe of the world to c2ome; 3and richer is one ho1ur's calm of spirit 2in the world to come3than all of life of 1this world. 2Better than a thousa0nd useless words 2 is one single word1 that gives peace. 2Better than a thousa1nd useless verses 2 is one single vers1e that gives peace. 2Better than a hundre1d useless poems 2 is one single poem1 that gives peace. 2The excellence of go0od temper is that yo2u offend no one and 3that you endure othe1r people's annoyance2 without rancor or 3seeking retaliation.1When the mind is pos0sessed of reality, i2t feels tranquil 3and joyous even with1out music or song, a2nd it produces a 3pure fragrance even 1without incense or t2ea. 3Peace hath her victo0ries 2No less renowned tha1n war. 2Peace is such a prec0ious jewel that I wo2uld give anything 3for it but truth. 1The man who consecra0tes his hours by vig2orous effort, and 3an honest aim, at on1ce he draws the stin2g of life and Death;3he walks with nature1; and her paths are 2peace. 3Quiet minds cannot b0e perplexed or frigh2tened, but go on in 3fortune or misfortun1e at their own priva2te pace, like a 3clock during a thund1erstorm. 2Everything is change0able, everything app2ears and disappears;3there is no blissful1 peace until one pas2ses beyond the 3agony of life and de1ath. 2A peace may be so wr0etched as not to be 2ill exchanged for 3war. 1He who does not atte0mpt to make peace 2When small discords 1arise, 2Is like the bee's hi1ve which leaks drops2 of honey - 3Soon, the whole hive1 collapses. 2Five great enemies t0o peace inhabit with2 us: vice, avarice,3ambition, envy, ange1r, and pride. If th2ose enemies were 3to be banished, we s1hould infallibly enj2oy perpetual peace. 3Even peace be may pu0rchased at too high 2a price. 3"Peace upon earth!" 0was said. We sing i2t 3And pay a million pr1iests to bring it. 2After two thousand y1ears of mass 2We've got as far as 1poison-gas. 2Peace - A period of 0cheating between two2 periods of 3fighting. 1Peace can be reached0 through meditation 2on the knowledge 3which dreams give. 1Peace can also be re2ached through 3concentration upon t1hat which is dearest2 to the heart. 3The self-controlled 0soul, who moves amon2gst sense objects, 3free from either att1achment or repulsion2, he wins eternal 3Peace. 1The pursuit, even of0 the best things, ou2ght to be calm 3and tranquil. 1Remember to preserve0 a calm soul amid di2fficulties. 3Pursue not the outer0 entanglements, 2Dwell not in the inn1er void; 2Be serene in the one1ness of things, 2And dualism vanishes1 by itself. 2There is nothing so 0likely to produce pe2ace as to be well 3prepared to meet the1 enemy. 2Peace, above all thi0ngs, is to be desire2d, but blood must 3sometimes be spilled1 to obtain it on equ2able and lasting 3terms. 1In moderating, not i0n satisfying desires2, lies peace. 3Cultivate peace firs0t in the garden of y2our heart by 3removing the weeds o1f lust, hatred, gree2d, selfishness, 3and jealousy. Then 1only you can manifes2t it externally. 3Then only, those who1 come in contact wit2h you, will be 3benefited by your vi1brations of peace an2d harmony. 3To be satisfied with0 a little, is the gr2eatest wisdom; 3and he that increase1th his riches, incre2aseth his cares; 3but a contented mind1 is a hidden treasur2e, 3and trouble findeth 1it not. 2Her ways are ways of0 pleasantness, 2and all her paths ar1e peace. 2The wise should surr0ender speech in mind2, mind in the 3knowing self, the kn1owing self in the Sp2irit of the 3universe, and the Sp1irit of the universe2 in the Spirit of 3peace. 1O for a lodge in som0e vast wilderness, 2Some boundless conti1guity of shade; 2Where rumor of oppre1ssion and deceit, 2Of unsuccessful or s1uccessful war, 2Might never reach me1 more. 2Let the world see th0at this nation can b2ear prosperity; 3and that her honest 1virtue in time of pe2ace is equal to 3her bravest valor in1 time of war. 2Ne'er saw I, never f0elt, a calm so deep!2The river glideth at1 his own sweet will:2Dear God! the very 1houses seem asleep: 2And all that mighty 1heart is lying still2! 3How calm, -how beaut0iful comes on 2The still hour, when1 storms have gone, 2When warring winds h1ave died away 2And clouds, beneath 1the dancing ray 2Melt off and leave t1he land and sea, 2Sleeping in bright t1ranquility. 2Peace will come soon0 and come to stay, a2nd so come as to be 3worth keeping in all1 future time. It wi2ll then have to be 3proved that among fr1ee men there can be 2no successful appeal3from the ballot to t1he bullet, and that 2they who take such 3appeal are sure to l1ose their cases and 2pay the cost. 3Here are cool mosses0 deep, 2And thro' the moss t1he ivies creep, 2And in the stream th1e long-leaved flower2s weep, 3And from the craggy 1ledge the poppy hang2s in sleep. 3Buried was the blood0y hatchet; 2Buried were all warl1ike weapons, 2And the war-cry was 1forgotten. 2Then was peace among1 the nations. 2The function of perf0ection - to make one2 know one's 3imperfection. 1Perfection - An imag0inary state...distin2guished from the 3actual by an element1 known as excellence2. 3Perfection - Nothing0 more than a complet2e adaptation to the 3environment; but the1 environment is cons2tantly changing, 3so perfection can ne1ver be more than tra2nsitory. 3There are two perfec0t men; 2one dead, and the ot1her unborn. 2What is most perfect0 seems to be incompl2ete; 3But its utility is u1nimpaired. 2What is most full se1ems to be empty; 2But its usefulness i1s inexhaustible. 2What is most straigh1t seems to be crooke2d. 3The greatest skills 1seems to be clumsy. 2The greatest eloquen1ce seems to stutter.2Hasty movement overc1omes cold, 2But tranquility over1comes heat. 2By being greatly tra1nquil, 2One is qualified to 1be the ruler of the 2world. 3How can you expect m0e to be perfect... 2when I am full of co1ntradictions. 2Trifles make perfect0ion, and perfection 2is no trifle. 3Nature has perfectio0ns, in order to show2 that she is the 3image of God; and de1fects, to show that 2she is only his 3image. 1A man must be strong0 enough to mold the 2peculiarity of his 3imperfections into t1he perfection of his2 peculiarities. 3Humanity, divine lim0itation; 2Divinity, human perf1ection. 2He who wherever he g0oes is attached to n2o person and to no 3place by ties of fle1sh; who accepts good2 and evil alike, 3neither welcoming th1e one nor shrinking 2from the other - 3take it that such a 1one has attained Per2fection. 3Excellence is an art0 won by training and2 habituation. We do3not act rightly beca1use we have virtue o2r excellence, but we3rather have those be1cause we have acted 2rightly. We are 3what we repeatedly d1o. Excellence, then2, is not an act but 3a habit. 1Things perfected by 0nature are better 2than those finished 1by art. 2A hero is born among0 a hundred, 2A wise man is found 1among a thousand, 2But an accomplished 1one might not be fou2nd 3Even among a hundred1 thousand men. 2The true perfection 0of man lies, not in 2what man has, 3but in what man is..1.Nothing should be a2ble to harm a man 3but himself. Nothin1g should be able to 2rob a man at all. 3What a man really ha1s is what is in him.2 What is outside 3of him should be a m1atter of no importan2ce. 3There is a tricycle 0in man. 2He knows, he feels a1nd acts. 2He has emotion, inte1llect and will. 2He must develop head1, heart and hand. 2He must have integra1l development. 2Then alone he can ha1ve perfection. 2All things are alrea0dy complete in us. 2There is no greater 3delight than to be c1onscious of right wi2thin us. If one 3strives to treat oth1ers as he would be t2reated by them, he 3shall not fail to co1me near the perfect 2life. 3Only the heart witho0ut a stain knows per2fect ease. 3A perfect human bein0g: Man in search of2 his ideal of 3perfection. Nothing1 less. 2Excellence when conc0ealed, 2differs but little f1rom buried worthless2ness. 3Whoever thinks a fau0ltless piece to see 2Thinks what ne'er wa1s, nor is, nor shall2 be. 3Those who attain to 0any excellence commo2nly spend life in 3some one single purs1uit, for excellence 2is not often gained 3upon easier terms. 1The surest hindrance0 of success is to ha2ve too high a 3standard of refineme1nt in our own minds,2 or too high an 3opinion of the judgm1ent of the public. 2He who is determined3not to be satisfied 1with anything short 2of perfection will 3never do anything to1 please himself or o2thers. 3Perfection does not 0exist. To understan2d it is the triumph 3of human intelligenc1e; to desire to poss2ess it is the most 3dangerous kind of ma1dness. 2If a man should happ0en to reach perfecti2on in this world, 3he would have to die1 immediately to enjo2y himself. 3Perfection is attain0ed by slow degrees; 2it requires the hand1 of time. 2Aim at perfection in0 everything, though 2in most things it is3unattainable; howeve1r, they who aim at i2t, and persevere, 3will come much neare1r to it than those w2hose laziness and 3despondency make the1m give it up as unat2tainable. 3To feel much for oth0ers and little for o2urselves; to 3restrain our selfish1ness and exercise ou2r benevolent 3affections, constitu1te the perfection of2 human nature. 3The seed of God is i0n us. Given an inte2lligent and hard- 3working farmer, it w1ill thrive and grow 2up to God, whose 3seed it is; and acco1rdingly its fruits w2ill be God-nature. 3Pear seeds grow into1 pear trees, nut see2ds into nut trees, 3and God seed into Go1d. 2Bachelor's wives and0 old maid's children2 are always perfect.3Hung on the shower t0hat fronts the golde2n West, 3 The rainbow bursts1 like magic on mine 2eyes! 3In hues of ancient p1romise there imprest2; 3 Frail in its date,1 eternal in its guis2e. 3So mild, so merciful0, so strong, so good2, 3So patient, peaceful1, loyal, loving, pur2e. 3The Great Man never 0loses his child's he2art. The infant has3neither the desire n1or the ability to ap2preciate the 3sensuous pleasures. 1 It may cry all day 2and not become 3hoarse. Its innocen1ce and its weakness 2are its strength. 3Its inner harmony is1 undisturbed. Its b2odily organs are 3perfect; the years a1dd nothing to them, 2but only develop 3their functions, but1 do not add to them.2Water continually dr0opping will wear har2d rocks hollow. 3Many strokes, though0 with a little axe, 2Hew down and fell th1e hardest timbered o2ak. 3He who does not tire0, tires adversity. 2Those who gave thee 0a body, furnished it2 with weakness; 3but He who gave thee1 Soul, armed thee wi2th resolution. 3Employ it, and thou 1art wise; be wise an2d thou art happy. 3Good fortune and mis0fortune take effect 2through 3perseverance. The w1ay of heaven and ear2th becomes visible 3through perseverance1. The way of sun an2d moon become bright3through perseverance1. All movements und2er heaven become 3uniform through pers1everance. 2'Tis known by the na0me of perseverance i2n a good cause- 3and of obstinacy in 1a bad one. 2The difference betwe0en perseverance and 2obstinacy is: 3 that one often com1es from a strong wil2l, 3 and the other from1 a strong won't. 2There is no royal ro0ad to anything. 2One thing at a time,1 all things in succe2ssion. 3That which grows fas1t withers rapidly; 2That which grows slo1wly endures. 2Some men give up the0ir designs when they2 have almost 3reached the goal; wh1ile others, on the c2ontrary, obtain 3a victory by exertin1g, at the last momen2t, more vigorous 3efforts than before.1Perseverance is more0 prevailing than vio2lence; and many 3things which cannot 1be overcome when the2y are together, 3yield themselves up 1when taken little by2 little. 3It is with many ente0rprises as with stri2king fire; we do 3not meet with succes1s except by reiterat2ed efforts, and 3often at the instant1 when we despaired o2f success. 3What we hope ever to0 do with ease, 2we must first learn 1to do with diligence2. 3The bird that flutte0rs least is longest 2on the wing. 3There are two ways o0f attaining an impor2tant end: force and3perseverance. Force1 falls to the lot on2ly of the privileged3few, but austere and1 sustained persevera2nce can be practised3by the most insignif1icant. Its silent p2ower grows 3irresistible with ti1me. 2We can do anything w0e want to do if we s2tick to it long 3enough. 1As a camel beareth l0abor, and heat, and 2hunger, and thirst, 3through deserts of s1and, and fainteth no2t; so the fortitude 3of a man shall susta1in him through all p2erils. 3Diligence increases 0the fruit of toil. 2A dilatory man ever 3wrestles with losses1. 2Endurance is one of 0the most difficult d2isciplines, but 3it is to the one who1 endures that the fi2nal victory comes. 3Happy are those that0 persevere to the en2d, 3for they shall inher1it the earth. 2He will reward them,0 on account of their2 having persevered, 3with a garden and si1lk dress: reclining2 therein upon 3thrones, they shall 1not see either the s2un or biting cold, 3and the shades of th1e garden shall be cl2ose upon them, and 3its fruits shall be 1within easy reach. 2Diligence is the mot0her of good fortune.2The greatest results0 in life are usually2 attained by simple 3means and the exerci1se of ordinary quali2ties. These may for3the most part be sum1med up in these two 2- commonsense and 3perseverance. 1Great works are perf0ormed, not by streng2th, but by 3perseverance. Yonde1r palace was raised 2by single stones, 3yet you see its heig1ht and spaciousness.2 He that shall walk3with vigor three hou1rs a day will pass i2n seven years a 3space equal to the c1ircumference of the 2globe. 3The nerve that never0 relaxes, the eye th2at never blanches, 3the thought that nev1er wanders, the purp2ose that never 3wavers - these are t1he masters of victor2y. 3Courage and persever0ance have a magical 2talisman, before 3which difficulties d1isappear and obstacl2es vanish into air. 3Victory belongs to t0he most persevering.2Constancy is the com0plement of all other2 human virtues. 3Perserverance alone 0does not assure succ2ess. No amount 3of stalking will lea1d to game in a field2 that has none. 3Perseverance merits 0neither blame nor pr2aise; it is only 3the duration of our 1inclinations and sen2timents, which we 3can neither create n1or extinguish. 2Perseverance - A low0ly virtue whereby me2diocrity achieves 3an inglorious succes1s. 2No plain not followe0d by a slope. 2No going not followe1d by a return. 2He who remains perse1vering in danger is 2without blame. 3Do not complain abou1t this truth; 2Enjoy the good fortu1ne you still possess2. 3Prefer diligence bef0ore idleness, 2unless you esteem ru1st above brightness.2He who labors dilige0ntly need never desp2air; 3for all things are a1ccomplished by dilig2ence and labor. 3Always at it wins th0e day. 2An enterprise, when 0fairly once begun, 2should not be left t1ill all that ought i2s won. 3Resolve to perform w0hat you ought; 2perform without fail1 what you resolve. 2Never despair; but i0f you do, work on in2 despair. 3The secret of succes0s is constancy of pu2rpose. 3Patience and perseve0rance are essential 2in the inner fight. 3The higher self's wa1r with the lower sel2f is a great 3struggle. Develop t1hese two virtues to 2a maximum degree 3and strengthen them 1by all manner of int2elligent discipline 3and constant exercis1e. 2Through perils both 0of wind and limb, 2Through thick and th1in she followed him.2Diligence is the mot0her of good luck, an2d God gives all 3things to industry. 1 Work while it is ca2lled to-day, for you3know not how much yo1u may be hindered by2 tomorrow. One to- 3day is worth two tom1orrows; never leave 2that till to-morrow 3which you can do to-1day. 2No rock so hard but 0a little wave may be2at admission in 3a thousand years. 1Less good from geniu0s we may find 2 Than that from per1severance flowing; 2So have good grist a1t hand to grind, 2 And keep the mill 1a-going. 2Let us, then, be up 0and doing, 2 With a heart for a1ny fate; 2Still achieving, sti1ll pursuing, 2 Learn to labour an1d to wait. 2Not enjoyment, and n0ot sorrow, 2 Is our destined en1d or way; 2But to act, that eac1h to-morrow 2 Finds us further t1han to-day. 2Keep right on to the0 end of the road; 2Keep right on to the1 end. 2Pleasure is the bait0 of sin. 2In everything satiet0y closely follows th2e greatest 3pleasures. 1Pleasure itself is p0ainful at the bottom2. 3Novelty is the great0 parent of pleasure.2Most pleasures, like0 flowers 2when gathered, die. 1Good things cease to0 be good in our wron2g enjoyment of 3them. What nature m1eant pure sweets, ar2e then sources 3of bitterness to us;1 from such delights 2arise pain, from 3such joys, sorrows. 1There is this differ0ence between spiritu2al and corporal 3pleasures, that corp1oral ones beget a de2sire before we have 3obtained them, and a1fter we have obtaine2d them, a disgust; 3but spiritual pleasu1res, on the contrary2, are not cared for 3when we have them no1t, but are desired w2hen we have them. 3Follow pleasure, and0 then will pleasure 2flee, 3Flee pleasure, and p1leasure will follow 2thee. 3We have not an hour 0of life in which our2 pleasures relish 3not some pain, our s1ours, some sweetness2. 3The honest man takes0 pains, and then enj2oys pleasures; 3the knave takes plea1sure, and then suffe2rs pain. 3When our pleasures h0ave exhausted us, 2we think that we hav1e exhausted pleasure2. 3The seeds of repenta0nce are sown in yout2h by pleasure, 3but the harvest is r1eaped in age by pain2. 3Pleasure's a sin, an0d sometimes sin's a 2pleasure. 3Simple pleasures are0 the last refuge of 2the complex. 3Pleasures are shallo0w; 2Sorrows deep. 1Times of luxury do n0ot last long, but pa2ss away very 3quickly; nothing in 1this world can be lo2ng enjoyed. 3The pleasure of all 0things increases by 2the same danger that3should deter it. 1Pleasure is a necess0ary reciprocal; no o2ne feels, who does 3not at the same time1 give it. To be ple2ased, one must 3please. What please1s you in others will2 in general please 3them in you. 1Men seldom give plea0sure where they are 2not 3pleased themselves. 1All the great pleasu0res in life are sile2nt. 3Speed provides the o0ne genuinely modern 2pleasure. 3Pleasure is the abse0nce of pain in the b2ody and of trouble 3in the soul. 1The pursuit of pleas0ure 2Is the most pleasant1 pleasure. 2Mental pleasures nev0er cloy; unlike thos2e of the body, 3they are increased b1y repetition, approv2ed by reflection, 3and strengthened by 1enjoyment. 2The fruit derived fr0om labor is the swee2test of pleasures. 3The love of study, a0 passion which deriv2es fresh vigor from 3enjoyment, supplies 1each day and hour wi2th a perpetual 3source of independen1t and rational pleas2ure. 3That man is richest 0whose pleasures are 2the cheapest. 3The sweetest pleasur0e is in imparting it2. 3Do not look at wine 0when it is red, 2 when it sparkles i1n the cup 2 and goes down smoo1thly. 2At the last it bites1 like a serpent, 2 and stings like an1 adder. 2In this ill-smelling0, unsubstantial body2, which is a 3conglomerate of bone1, skin, muscle, marr2ow, flesh, semen, 3blood, mucus, tears,1 rheum, feces, urine2, wind, bile, and 3phlegm, what is the 1good of enjoyment of2 desires? 3From pleasure comes 0grief, from pleasure2 comes fear; 3he who is free from 1pleasure neither sor2rows nor fears. 3There is no such thi0ng as pure pleasure;2some anxiety always 1goes with it. 2If I give way to ple0asure, I must also y2ield to grief, to 3poverty, to labor, a1mbition, anger, unti2l I am torn to 3pieces by my misfort1unes and my lust. 2Fire is never satisf0ied with fuel, 2nor the ocean with r1ivers, 2nor death with all c1reatures, 2nor bright-eyed wome1n with men. 2Pleasure admitted in0 undue degree 2Enslaves the will, n1or leaves the judgme2nt free. 3Most of the luxuries0, and many of the so2-called comforts, of3life are not only no1t indispensable, but2 positive hindrances3to the elevation of 1mankind. 2Men may scoff, and m0en may pray, 2 But they pay 1Every pleasure with 1a pain. 2All the things I rea0lly like to do are e2ither immoral, 3illegal or fattening1. 2Consider pleasures a0s they depart, not a2s they come. 3If by leaving a smal0l pleasure one sees 2a great pleasure, 3let a wise man leave1 the small pleasure,2 and look to the 3great. 1When the idea of any0 pleasure strikes yo2ur imagination, make3a just computation b1etween the duration 2of the pleasure and 3that of the repentan1ce that is likely to2 follow it. 3Choose such pleasure0s as recreate much a2nd cost little. 3Venture not to the u0tmost bounds of even2 lawful pleasures; 3the limits of good a1nd evil join. 2Mistake not. Those 0pleasures are not pl2easures that trouble3the quiet and tranqu1ility of thy life. 2What leads to unhapp0iness, is making ple2asure the chief aim.3Pleasure soon exhaus0ts us and itself als2o; 3but endeavor never d1oes. 2There is the path of0 earthly joy, and th2ere is the path of 3earthly pleausre. B1oth attract the soul2. Who follows the 3first comes to good;1 who follows pleasur2es reaches not the 3End. 1An intelligent perso0n does not take part2 in the sources of 3misery, which are du1e to contact with ma2terial senses. 3Such pleasures have 1a beginning and an e2nd, and so the 3wise man does not de1light in them. 2Fishing is a pleasur0e of retirement, 2yet the angler has t1he power to let the 2fish live or die. 3Chessplaying is an e1njoyable pastime, 2yet the players are 1motivated by the ide2a of war. 3To hide her cares he0r only art; 2Her pleasure, pleasu1res to impart. 2Pleasures are like p0oppies spread, 2You seize the flower1, its blossom is she2d! 3Or like the snowfall1 in the river, 2A moment white - the1n melts for ever. 2There is a pleasure 0in the pathless wood2s, 3 There is a rapture1 on the lonely shore2, 3There is society whe1re none intrudes 2 By the deep Sea, 1and music in its roa2r. 3Let me enjoy the ear0th no less 2Because the all-enac1ting Might 2That fashioned forth1 its loveliness 2Had other aims than 1my delight. 2Pleasure is frail li0ke a dewdrop, while 2it laughs it dies. 3Let him that would m0ove the world, 2first move himself. 1Knowledge and human 0power are synonymous2, 3since the ignorance 1of the cause frustra2tes the effect. 3Government is not re0ason, it is not eloq2uence - it is force.3All human power is a0 compound of time an2d patience. 3Spiritual force is s0tronger than materia2l force; 3thoughts rule the wo1rld. 2Self-reverence, self0-knowledge, self-con2trol, 3These three alone le1ad life to sovereign2 power. 3The great rivers and0 seas are kings of a2ll mountain streams 3 Because they skill1fully stay below the2m. 3 That is why they1 can be their kings.2Therefore, in order 1to be the superior o2f the people, 3 One must, in the u1se of words, place h2imself below them, 3And in order to be a1head of the people, 2 One must, in one's1 own person, follow 2them. 3Force and not opinio0n is the queen of th2e world; 3but it is opinion th1at uses force. 2It is better to have0 a lion at the head 2of an army of sheep,3than a sheep at the 1head of an army of l2ions. 3Power may justly be 0compared to a great 2river; while kept 3within its bounds it1 is both beautiful a2nd useful, but 3when it overflows it1s banks, it is then 2too impetuous to 3be stemmed; it bears1 down all before it,2 and brings 3destruction and deso1lation wherever it c2omes. 3To know the pains of0 power, we must go t2o those who have it;3to know its pleasure1s, we must go to tho2se who seek it: 3the pains of power a1re real, its pleasur2es imaginary. 3There is no king who0 has not had a slave2 among his 3ancestors, and no sl1ave who has not had 2a king among his. 3Power corrupts the f0ew, while weakness c2orrupts the many. 3The measure of man i0s what he does with 2power. 3The great rulers - t0he people do not not2ice their existence;3The lesser ones - th1ey love and praise t2hem; 3The still lesser one1s - they fear them; 2The still lesser one1s - they despise the2m. 3When the government 0is non-discriminativ2e and dull, 3 The people are con1tented and generous.2When the government 1is searching and dis2criminative, 3 The people are dis1appointed and conten2tious. 3Calamity is that upo1n which happiness de2pends; 3Happiness is that in1 which calamity is l2atent... 3If one is the master0 of oneself, one is 2the resort one can 3depend on; therefore1, one should control2 oneself of all. 3The punishment suffe0red by the wise who 2refuse to take 3part in the governme1nt, is to live under2 the government 3of bad men. 1Power exercised with0 violence has seldom2 been of long 3duration, but temper1 and moderation gene2rally produce 3permanence in all th1ings. 2It is an observation0 no less just than c2ommon, that there 3is no stronger test 1of a man's real char2acter than power 3and authority, excit1ing as they do every2 passion, and 3discovering every la1tent vice. 2Nothing is so weak a0nd unstable as a rep2utation for power 3not based on force. 1Covenants without sw0ords are but words. 2Knowledge comes by e0yes always open and 2working hard, 3and there is no know1ledge that is not po2wer. 3It is necessary from0 the very nature of 2things that power 3should be a check to1 power. 2Power is always grad0ually stealing away 2from the many to the3few, because the few1 are more vigilant a2nd consistent. 3I have never been ab0le to conceive how a2ny rational being 3could propose happin1ess to himself from 2the exercise of 3power over others. 1What government is t0he best? That which2 teaches us to 3govern ourselves. 1Those who can comman0d themselves command2 others. 3Force is all-conquer0ing, but its victori2es are short-lived. 3It is Genius that ge0ts Power; and its pr2ime lieutenants 3are Force and Wisdom1. The unruliest of 2men bend before 3the leader that has 1the sense to see and2 the will to do. 3Wherever I found a l0iving creature, 2there I found the wi1ll to power. 2Power invariably mea0ns both responsibili2ty and danger. 3Not one of us knows 0what effect his life2 produces, and what 3he gives to others; 1that is hidden from 2us and must remain 3so, though we are of1ten allowed to see s2ome little fraction 3of it, so that we ma1y not lose courage. 2 The way in which 3power works is a mys1tery. 2Not believing in for0ce is the same as no2t believing in 3gravitation. 1The great man with v0igor should demand t2he rightness of 3things, timeliness o1f action, and propri2ety of method. 3In this way, power d1oes not degenerate i2nto sheer force. 3A skillful commander0 is not overbearing.2A skillful fighter d1oes not become angry2. 3A skillful conqueror1 does not compete wi2th people. 3One who is skillful 1in using men puts hi2mself below them. 3This is called the v1irtue of not-competi2ng. 3This is called the s1trength to use men. 2This is called match1ing Heaven, 2The highest principl1e of old. 2I know of nothing su0blime which is not s2ome modification 3of power. 1Happy the man who ea0rly learns the wide 2chasm that lies 3between his wishes a1nd his powers! 2Power is so characte0ristically calm, tha2t calmness in itself3has the aspect of po1wer. 2A good intention clo0thes itself with pow2er. 3The spirit of a pers0on's life is ever sh2edding some 3power, just as a flo1wer is steadily best2owing fragrance 3upon the air. 1It (government) is n0either business nor 2technology nor 3applied science...(I1t is) one of the sub2tlest of the arts...3since it is the art 1of making men live t2ogether in peace and3with reasonable happ1iness. 2What is the pay for 0titles, but flattery2? how doth man 3purchase power but b1y being a slave to h2im who giveth it? 3Power buries those w0ho wield it. 2It is not possible t0o found a lasting po2wer upon injustice, 3perjury, and treache1ry. 2There is nothing whi0ch power cannot beli2eve of itself, 3when it is praised a1s equal to the gods.2Power acquired by gu0ilt was never used f2or a good purpose. 3The tempest uproots 0not the soft grasses2 that bow low on 3all sides; on the lo1fty trees it strikes2 hard. It is 3against the mighty t1hat the mighty puts 2forth his prowess. 3He who makes another0 powerful ruins hims2elf, for he makes 3the other so either 1by shrewdness or for2ce, and both of 3these qualities are 1feared by the one wh2o becomes 3powerful. 1It is a miserable st0ate of mind, to have2 few things to 3desire and many thin1gs to fear: and yet2 that commonly 3is the case of Kings1. 2Power, like lightnin0g, injures before it2s warning. 3A crown 0Golden in show, is b1ut a wreath of thorn2s; 3Brings danger, troub1les, cares, and slee2pless nights 3To him who wears a r1egal diadem. 2Authority intoxicate0s, 2And makes mere sots 1of magistrates; 2The fumes of it inva1de the brain, 2And make men giddy, 1proud, and vain. 2Unlimited power corr0upts the possessor. 2Government, even in 0its best state, is b2ut a necessary evil;3in its worst state, 1an intolerable one. 2The higher we rise, 0the more isolated we2 become; 3all elevations are c1old. 2In framing a governm0ent which is to be a2dministered by men 3over men the great d1ifficulty lies in th2is: You must first 3enable the governmen1t to control the gov2erned, and in the 3next place, oblige i1t to control itself.2The world is governe0d only by self-inter2est. 3The love of liberty 0is the love of other2s; 3the love of power is1 the love of ourselv2es. 3Power, like the diam0ond, dazzles the beh2older, and also 3the wearer; it digni1fies meanness; it ma2gnifies littleness; 3to what is contempti1ble, it gives author2ity; 3to what is low, exal1tation. 2Power will intoxicat0e the best hearts, a2s wine the strongest3heads. No man is wi1se enough, nor good 2enough to be trusted3with unlimited power1. 2He who ascends to mo0untain tops, shall f2ind 3The loftiest peaks m1ost wrapped in cloud2s and snow; 3He who surpasses or 1subdues mankind, 2Must look down on th1e hate of those belo2w. 3He hath no power tha0t hath not power to 2use. 3The natural forces c0rush and destroy man2 when he 3transgresses them, a1s they destroy or ne2utralize 3one another. 1Power undirected by 0high purpose spells 2calamity; and high 3purpose by itself is1 utterly useless if 2the power to put 3it into effect is la1cking. 2Power intoxicates me0n. It is never volu2ntarily surrendered.3It must be taken fro1m them. 2O Thou! the favourit0e of Heaven, whom th2e sons of men, thy 3equals, have agreed 1to raise to sovereig2n power, and set as 3a ruler over themsel1ves; consider the en2ds and importance 3of their trust, far 1more than the dignit2y and height of thy 3station. 1A person must learn 0to be adaptable and 2serve others in 3order to rule. Will1ing followers are no2t acquired by 3force or cunning but1 through consistency2 in doing what is 3human and proper. 1Governing a large or0ganization requires 2timely activity and 3discreet inactivity 1on the part of the c2hief executive. 3One must be particul1arly sensitive to pr2omising 3circumstances, talen1ted men, and the rig2ht objectives. 3Beware of the ruling0 powers! for they d2o not be-friend a 3person except for th1eir own needs: they2 seem like friends 3when it is to their 1advantage, but they 2do not stand by a 3man when he is hard-1pressed. 2The greater a man is0 in power above othe2rs, the more he 3ought to excel them 1in virtue. None oug2ht to govern who is 3not better than the 1governed. 2He who has great pow0er should use it lig2htly. 3Power is more retain0ed by wary measures 2than by daring 3counsels. 1A man should live wi0th his superiors as 2he does with his 3fire: not too near,1 lest he burn; nor t2oo far off, lest 3he freeze. 1He that would govern0 others, first shoul2d be the master 3of himself, richly e1ndowed with depth of2 understanding and 3height of knowledge.1The king who delegat0es his power to othe2r's hands 3but ill deserves the1 crown he wears. 2Power is not reveale0d by striking hard o2r often, 3but by striking true1. 2Of old those who wer0e the best rulers we2re 3 subtly myterious a1nd profoundly penetr2ating; 3 Too deep to compre1hend. 2And because they can1not be comprehended,2 I can only describ1e them arbitrarily: 2 Cautious, like cro1ssing a frozen strea2m in the winter, 3 Alert, like one fe1aring danger on all 2sides, 3 Reserved, like one1 visiting, 2 Yielding, like ice1 about to melt, 2 Genuine, like a pi1ece of uncarved wood2, 3 Open and broad, li1ke a valley, 2 Merged and undiffe1rentiated, like mudd2y water. 3Only one accomplishm0ent is beyond both t2he power and the 3mercy of the Gods. 1They cannot make the2 past as though it 3had never been. 1If it were in my pow0er, I would be wiser2; 3but a newly felt pow1er carries me off in2 spite of myself; 3love leads me one wa1y, my understanding 2another. 3The King said, "The 0Athenians govern the2 Greeks; 3I govern the Athenia1ns; you, my wife, go2vern me; your 3son governs you." 1Hence it happened th0at all the armed pro2phets conquered, 3all the unarmed peri1shed. 2He never sold the tr0uth to serve the hou2r, 3Nor paltered with Et1ernal God for power.2Of that Equilibrium 0between Authority an2d Individual Action 3which constitutes Fr1ee Government, be se2ttling on immutable 3foundations Liberty 1with Obedience to La2w, Equality with 3Subjection to Author1ity, and Fraternity 2with Subordination 3to the Wisest and th1e Best: and of that2 Equilibrium between3the Active Energy of1 the Will of the Pre2sent, expressed by 3the Vote of the Peop1le, and the Passive 2Stability and 3Permanence of the Wi1ll of the Past, expr2essed in 3constitutions of gov1ernment, written or 2unwritten, and in 3laws and customs, gr1ay with age and sanc2tified by time, 3as precedents and au1thority. 2So when a great man 0dies, 2 For years beyond o1ur ken, 2The light he leaves 1behind him lies 2 Upon the paths of 1men. 2A creature of a more0 exalted kind 2Was wanting yet, and1 therefore was desig2ned; 3Conscious of thought1, of more capacious 2breast 3For empire formed an1d fit to rule the re2st.... 3It matters not how s0trait the gate, 2 How charged with 1punishments the scro2ll, 3I am the master of m1y fate: 2 I am the captain 1of my soul. 2I thought that my in0vincible power would2 hold the world 3captive, leaving me 1in a freedom undistu2rbed. Thus night 3and day I worked at 1the chain with huge 2fires and cruel hard3strokes. When at la1st the work was done2 and the links were 3complete and unbreak1able, I found that i2t held me in its 3grip. 1The King is dead, by0 millions mourned, 2That bared their hea1ds, or wept, or sigh2ed; 3The dog, that waited1 for him in vain, 2Has broken its heart1, and died. 2So end two lives, an1d one so small thing2- 3It never knew its Ma1ster was a King. 2Start a political up0heaval and let yours2elf be caught, and 3you will hang as a t1raitor. But place y2ourself at the head 3of a rebellion and g1ain your point, and 2all future 3generations will wor1ship you as the Fath2er of their Country.3Self love, as it hap0pens to be well or i2ll conducted, 3constitutes virtue a1nd vice. 2What is pride? a wh0izzing rocket 2That would emulate a1 star. 2Arrogance is a mixtu0re of impertinence, 2disobedience, 3indiscipline, rudene1ss, harshness and a 2self-assertive 3nature. 1Pride is the mask of0 one's own faults. 2Arrogance means that0 one knows how to pr2ess forward 3 but not how to dra1w back, 2that one knows exist1ence but not annihil2ation, 3knows something abou1t winning but nothin2g about losing. 3Pride is a virtue, l0et not the moralist 2be scandalized, 3pride is also a vice1. Pride, like ambit2ion, is sometimes 3virtuous and sometim1es vicious, accordin2g to the character 3in which it is found1, and the object to 2which it is 3directed. 1They are proud in th0eir humility, 2proud that they are 1not proud. 2Pride does not wish 0to owe and vanity do2es not wish to pay. 3We rise in glory as 0we sink in pride. 2Pride is increased b0y ignorance; those a2ssume the most who 3know the least. 1The infinitely littl0e have a pride infin2itely great. 3It is equally a mist0ake to hold one's se2lf too high, 3or to rate one's sel1f too cheap. 2The truly proud man 0knows neither superi2ors nor inferiors. 3The first he does no1t admit of; the last2 he does not concern3himself about. 1There is a paradox i0n pride: it makes s2ome men ridiculous, 3but prevents others 1from becoming so. 2Who is it that affir0ms most boldly? Who2 is it that holds 3his opinion most obs1tinately? Ever he w2ho hath most 3ignorance; for he al1so hath most pride. 2The human mind is pr0one to pride even wh2en not supported by 3power; how much more1, then, does it exal2t itself when it 3has that support. 1There is not one wis0e man in twenty 2that will praise him1self. 2Pride may be allowed0 to this or that deg2ree, else a man 3cannot keep his dign1ity. In gluttons th2ere must be eating, 3in drunkenness there1 must be drinking; i2t is not the eating,3nor is it the drinki1ng, that is to be bl2amed, but the 3excess. So in pride1. 2Pride, perceiving hu0mility honourable, o2ften borrows her 3cloak. 1Pride will spit in p0ride's face. 2Self-love is more cu0nning than 2the most cunning man1 in the world. 2The most amiable peo0ple are those who le2ast wound 3the self-love of oth1ers. 2Pride is to the char0acter, like the atti2c to the house 3the highest part, an1d generally the most2 empty. 3He that falls in lov0e with himself will 2have no rivals. 3The proud are always0 most provoked by pr2ide. 3When a man gains wea0lth within, 2He shows it with pri1de without. 2When the clouds are 1full of water, 2They move and rumble1 with thunder. 2Pride which inspires0 us with so much env2y, 3serves also to moder1ate it. 2This self-love is th0e instrument of our 2preservation; 3it resembles the pro1vision for the perpe2tuity of mankind: 3- it is necessary, i1t is dear to us, it 2gives us pleasure, 3and we must conceal 1it. 2Pride will not act u0nless it be allowed 2that it can succeed;3and it will do nothi1ng rather than not d2o it brilliantly. 3There is a certain n0oble pride, through 2 which 3merits shine brighte1r than through modes2ty. 3The essence of a sel0f-reliant and autono2mous culture 3is an unshakable ego1ism. 2Behold the vain man,0 and observe the arr2ogant; he clotheth 3himself in rich atti1re, he walketh in th2e public street, he 3casteth round his ey1es, and courteth obs2ervation. He 3tosseth up his head,1 and overlooketh the2 poor; he treateth 3his inferiors with i1nsolence, his superi2ors in return look 3down on his pride an1d folly with laughte2r. 3Pride goeth before d0estruction, 2and an haughty spiri1t before a fall. 2Ignorant of their ig0norance, yet wise 2In their own esteem,1 these deluded men, 2Proud of their vain 1learning, go round a2nd round 3Like the blind led b1y the blind. Far be2yond 3Their eyes, hypnotiz1ed by the world of s2ense, 3Opens the way to imm1ortality. 2He who stands on tip0toe is not steady. 2He who strides forwa1rd does not go. 2He who shows himself1 is not luminous. 2He who justifies him1self is not prominen2t. 3He who boasts of him1self is not given cr2edit. 3He who brags does no1t endure for long. 2Arrogance, pride, an0ger, conceit, harshn2ess and ignorance- 3these qualities belo1ng to those of demon2ic nature. 3Small things make ba0se men proud. 2To be proud and inac0cessible is to be ti2mid and weak. 3Pride is observed to0 defeat its own end,2 by bringing the man3who seeks esteem and1 reverence into cont2empt. 3What the weak head w0ith stronger bias ru2les, 3Is pride, the never-1failing vice of fool2s. 3Pride that dines on 0vanity, 2sups on contempt. 1In general, pride is0 at the bottom of al2l great mistakes. 3Let another praise y0ou, and not your own2 mouth; 3 a stranger, and no1t your own lips. 2Thou shouldst not be0come presumptuous th2rough much treasure 3and wealth; for in t1he end it is necessa2ry for thee to 3leave all. 1Respect yourself mos0t of all. 2Those who love thems0elves must be on con2stant guard 3 lest they yield to1 evil desires. 2Once in a lifetime, 1at least, they shoul2d awaken faith, 3 either in youth, o1r in middle age, or 2even in old age. 3When young, rejoice 0in the tranquillity 2of the old. 3However great your g1lory, be forbearing 2in your manner. 3Boast not of what yo1u know, even when le2arned. 3However high you may1 rise, be not proud.2And walk not proudly0 on the earth: veri2ly thou shalt never 3cleave the earth, no1r reach to the mount2ains in height! 3Do you wish men to s0peak well of you? 2Then never speak wel1l of yourself. 2Shun praise. Praise0 leads to self-delus2ion. Thy body is 3not Self, thy SELF i1s in itself without 2a body, and either 3praise or blame affe1cts it not. 2If you are truly per0severing in virtue, 2What is the place of1 a haughty attitude?2The cow which has no1 milk will not be pu2rchased, 3Even though equipped1 with a pleasant-sou2nding bell. 3If you wish in this 0world to advance 2Your merits you're b1ound to enhance; 2 You must stir it a1nd stump it, 2 And blow your own 1trumpet, 2Or, trust me, you ha1ven't a chance. 2We often boast that 0we are never bored, 2but yet we are so 3conceited that we do1 not perceive how of2ten we bore others. 3When you begin with 0so much pomp and sho2w. 3Why is the end so li1ttle and so low? 2Deep is the sea, and0 deep is hell, but p2ride mineth deeper; 3it is coiled as a po1isonous worm about t2he foundations of 3the soul. 1When flowers are ful0l of heaven-descende2d dews, they always 3hang their heads; bu1t men hold theirs th2e higher the more 3they receive, gettin1g proud as they get 2full. 3To love oneself is t0he beginning of a li2felong romance. 3Prudence is the know0ledge of things to b2e sought, 3and those to be shun1ned. 2Prudence consists in0 the power to recogn2ize the nature of 3disadvantages and to1 take the less disag2reeable as good. 3Prudence is that vir0tue by which we disc2ern what is proper 3to be done under the1 various circumstanc2es of time and 3place. 1Discretion is the pe0rfection of reason, 2and a guide to us 3in all the duties of1 life. 2Caution is the eldes0t child of wisdom. 2Economy does not con0sist in saving the c2oal, but in using 3the time while it bu1rns. 2Be slow of tongue an0d quick of eye. 2The prudence of the 0best heads is often 2defeated 3by the tenderness of1 the best of hearts.2Without economy none0 can be rich, and wi2th it few can be 3poor. 1Mere parsimony is no0t economy....Expense2, and great 3expense, may be an e1ssential part of tru2e economy. 3The one prudence in 0life is concentratio2n; 3the one evil is diss1ipation. 2Prudence is the virt0ue of the sense. It2 is the science of 3appearances. It is 1the outmost action o2f the inward life. 3Discretion is the sa0lt, and fancy the su2gar of life; 3the one preserves, t1he other sweetens it2. 3Not he who can extri0cate himself from di2fficulties is the 3prudent one, but he 1who cautiously bewar2es not to intricate 3himself. 1You will conquer mor0e surely by prudence2 than by passion. 3You will soon break 0the bow if you keep 2it always stretched.3Nothing is cheap whi0ch is superfluous, f2or what one does 3not need, is dear at1 a penny. 2We accomplish more b0y prudence than by f2orce. 3Distrust and caution0 are the parents of 2security. 3Prudence is a qualit0y incompatible with 2vice, 3and can never be eff1ectively enlisted in2 its cause. 3Every step of life s0hows much caution is2 required. 3Eternal vigilance is0 the price of libert2y. 3Vigilance is not onl0y the price of liber2ty, 3but of success of an1y sort. 2A sound discretion i0s not so much indica2ted by never 3making a mistake as 1by never repeating i2t. 3Economy is half the 0battle of life; it i2s not so hard to 3earn money as to spe1nd it well. 2The cautious seldom 0err. 2There is no gain so 0certain as that whic2h arises from 3sparing what you hav1e. 2Economy is in itself0 a source of great r2evenue. 3No other protection 0is wanting, 2providing you are un1der the guidance of 2prudence. 3Those who speak with0 discretion 2Are respected by man1kind, 2As the sun, emerging1 from the shadows, 2By its rays creates 1great warmth. 2If a wise man behave0s prudently, 2How can he be overco1me by his enemies? 2Even a single man, b1y right action, 2Can overcome a host 1of foes. 2Precaution is better0 than cure. 2Prevention is the da0ughter of intelligen2ce. 3Discretion in speech0 is more than eloque2nce. 3The richest endowmen0ts of the mind are t2emperance, prudence,3and fortitude. Prud1ence is a universal 2virtue, which enters3into the composition1 of all the rest; an2d where she is not, 3fortitude loses its 1name and nature. 2The first years of m0an make provision fo2r the last. 3Economy is a savings0-bank, into which me2n drop pennies, 3and get dollars in r1eturn 2The careful foot can0 walk anywhere. 2If one is not extrem0ely careful, 2Somebody may come up1 from behind and str2ike him. 3Misfortune. 1The injury of prodig0ality leads to this,2that he who will not1 economize will have2 to agonize. 3Too much taking heed0 is loss. 2Great praise is heap0ed on prudence; yet 2there is not the 3most insignificant e1vent of which it can2 make us sure. 3He that is overcauti0ous will accomplish 2little. 3There is nothing mor0e imprudent than exc2essive prudence. 3There can be no econ0omy where there is n2o efficiency. 3Great ability withou0t discretion comes a2lmost invariably 3to a tragic end. 1Economy is going wit0hout something you d2o want 3in case you should, 1some day, want somet2hing 3which you probably w1on't want. 2Proceed not to speak0 or to act before th2ou hast weighed 3thy words, and exami1ned the tendency of 2every step thou 3shalt take; so shall1 disgrace fly far fr2om thee, and in thy 3house shall shame be1 a stranger; repenta2nce shall not visit 3thee, nor sorrow dwe1ll upon thy cheek in2 this or many lives 3to come. 1The man does not exp0ose himself needless2ly to rebuff 3by pushing forward w1hen the time is not 2propitious. 3He retreats with kin1dred souls. 2It is a good thing t0o learn caution by t2he misfortunes 3of others. 1The bird alighteth n0ot on the spread net2 when it beholds 3another bird in the 1snare. Take warning2 by the misfortunes 3of others, that othe1rs may not take exam2ple from you. 3Let your own discret0ion be your tutor: 2suit the action to t1he word, the word to2 the action. 3It is always good 0When a man has two i1rons in the fire. 2Let prudence always 0attend your pleasure2s; 3it is the way to enj1oy the sweets of the2m, 3and not be afraid of1 the consequences. 2Prudence is the nece1ssary ingredient in 2all virtues, 3without which they d1egenerate into folly2 and excess. 3I recommend you to t0ake care of the minu2tes, 3for the hours will t1ake care of themselv2es. 3Neither trust, nor c0ontend, nor lay wage2rs, nor lend, 3And you'll have peac1e to your life's end2. 3Beware of little exp0enses; a small leak 2will sink a great 3ship. 1It is a maxim founde0d on the universal e2xperience of mankind3that no nation is to1 be trusted farther 2than it is bound by 3its interest. 1Men are born with tw0o eyes, but with one2 tongue, 3in order that they s1hould see twice as m2uch as they say. 3Be cautious, but not0 too cautious; do no2t be too much 3afraid of making a m1istake; a man who ne2ver makes a mistake 3will make nothing. 1You must be vigilant0 and careful. Do no2t think that you 3possess all the virt1ues simply because t2he opposite of those3does not manifest th1emselves in your dai2ly life. Do not get3false satisfaction. 1One should never pla0ce trust in one's en2emies. 3The basic truth of a1ll treaties is distr2ust. 3Distrust produces hi1ghest good. 2Take a second look..0. 2It costs you nothing1. 2Hear the words of pr0udence, give heed un2to her counsels, and3store them in thine 1heart; her maxims ar2e universal, and 3all the virtues lean1 upon her; she is th2e guide and the 3mistress of human li1fe. 2Have more than thou 0showest, 2Speak less than thou1 knowest, 2Lend less than thou 1owest, 2Ride more than thou 1goest... 2In nature all is man0aged for the best wi2th perfect frugality3and just reserve, pr1ofuse to none, but b2ountiful to all; 3never employing on o1ne thing more than e2nough, but with 3exact economy retren1ching the superfluou2s, and adding force 3to what is principal1 in everything. 2To balance Fortune b0y a just expense, 2Join with Economy, M1agnificence. 2For want of a nail t0he shoe was lost; 2for want of a shoe t1he horse was lost; 2and for want of a ho1rse the rider was lo2st; 3being overtaken and 1slain by the enemy, 2all for want of care1 about a horse-shoe 2nail. 3To preserve their in0dependence, we must 2not let our leaders 3load us with perpetu1al debt. We must ma2ke our election 3between economy and 1liberty, or profusio2n and servitude. 3Put your trust in Go0d, my boys, and keep2 your powder dry. 3Before you beat the 0dog 2Learn his master's n1ame 2The prudent takes no0 poison 2even if he possesses1 the antidote. 2Just as a picture is0 drawn by an artist,2 surroundings are 3created by the activ1ities of the mind. 2Ask, and it shall be0 given you; 2 seek, and ye shall1 find; 2 knock, and it sh1all be opened unto y2ou. 3For every one that a1sketh receiveth; 2 and he that seeket1h findeth; 2 and to him that 1knocketh it shall be2 opened. 3Our life is what our0 thoughts make it. 2The act of contempla0tion creates the thi2ng contemplated. 3Man is what he belie0ves. 2The mind is its own 0place, and in itself2Can make a heaven of1 hell, a hell of hea2ven. 3If you think about d0isaster, you will ge2t it. 3Brood about death an1d you hasten your de2mise. 3Think positively and1 masterfully, with c2onfidence and faith,3and life becomes mor1e secure, more fraug2ht with action, 3richer in achievemen1t and experience. 2Such as are thy habi0tual thoughts, such 2also will be the 3character of thy sou1l - for the soul is 2dyed by the 3thoughts. 1Thoughts are but dre0ams till their effec2ts be tried. 3Every separate thoug0ht takes shape and b2ecomes 3 visible in colour 1and form. 2A Human Thought is a0n actual EXISTENCE, 2and a Force and 3Power, capable of ac1ting upon and contro2lling matter as 3well as mind. 1Everything actual mu0st also first have b2een possible, before3having actual existe1nce. 2The greatest events 0of an age are its be2st thoughts. 3Thought finds its wa1y into action. 2When an idea exclusi0vely occupies the mi2nd, it is 3transformed into an 1actual physical or m2ental state. 3As above, so below. 0As the Eternal creat1es Being out of Non-2Being, 3So man can weave the1 threads of the futu2re. 3Visualization and be1lief in a pattern of2 reality, 3Activates the creati1ve power of Realizat2ion. 3Let a man strive to 0purify his thoughts.2 What a man 3thinketh, that is he1; this is the eterna2l mystery. 3Dwelling within hims1elf with thoughts se2rene, 3he will obtain imper1ishable happiness. 2Man becomes that of 1which he thinks. 2If a man's mind beco0mes pure, his surrou2ndings will also 3become pure. 1They can because the0y think they can. 2If one advances conf0idently in the direc2tion of his dreams, 3and endeavors to liv1e the life which he 2has imagined, 3he will meet with a 1success unexpected i2n common hours. 3It is a funny thing 0about life; if you r2efuse to accept 3anything but the bes1t you very often get2 it. 3All that we are is t0he result of what we2 have thought: 3it is founded on our1 thoughts, it is mad2e up of our 3thoughts. If a man 1speaks or acts with 2an evil thought, 3pain follows him, as1 the wheel follows t2he foot of the ox 3that draws the carri1age. 2Man is only miserabl0e so far as he think2s himself so. 3Strange thoughts beg0et strange deeds. 2Doubt indulged soon 0becomes doubt realiz2ed. 3Men die of the disea0ses which they have 2studied most...It's 3as if the morbid con1dition was an evil c2reature which, when 3it found itself clos1ely hunted, flew at 2the throat of its 3pursuer. 1In all thy undertaki0ngs, let a reasonabl2e assurance animate 3thy endeavours; if t1hou despairest of su2ccess, thou shalt 3not succeed. 1A person should cont0emplate the workings2 of the universe 3with reverence and i1ntrospection. In th2is way expression is3given to the effects1 of these laws upon 2his own person. 3This is the source o1f a hidden power. 2Garner up pleasant t0houghts in your mind2, for pleasant 3thoughts make pleasa1nt lives. 2Be not afraid of lif0e. Believe that lif2e is worth living 3and your belief will1 help create the fac2t. 3To get the most out 0of your life, plant 2in your mind seeds 3of constructive powe1r that will yield fr2uitful results. 3Acquire the habit of1 substituting positi2ve ideas for 3negative ones, and g1radually your life w2ill become more and 3more successful. 1Think, and be carefu0l what thou art with2in; 3 For there is sin i1n the desire of sin;2Think, and be thankf1ul, in a different c2ase; 3 For there is grace1 in the desire of gr2ace. 3Never rail at the wo0rld, it is just as w2e make it,- 3 We see not the flo1wer if we sow not th2e seed; 3And as for ill-luck,1 why, it's just as w2e take it,- 3 The heart that's i1n earnest no bars ca2n impede. 3The law is reason fr0om passion. 2Law: an ordinance o0f reason for the com2mon good, 3 made by him wh1o has care of the co2mmunity. 3Order is Heavens' fi0rst law. 2The law is the last 0result of human wisd2om acting upon 3human experience for1 the benefit of the 2public. 3Written laws are lik0e spiders' webs, and2 will like them only3entangle and hold th1e poor and weak, whi2le the rich and 3powerful will easily1 break through them.2The prince is not ab0ove the laws, 2but the laws above t1he prince. 2As laws are necessar0y that good manners 2may be preserved, 3so there is need of 1good manners that la2ws may be 3maintained. 1A stern discipline p0ervades all nature, 2which is a little cr1uel that it may be v2ery kind. 3The English laws pun0ish vice; 2the Chinese laws do 1more, they reward vi2rtue. 3It is criminal to st0eal a purse. 2It is daring to stea1l a fortune. 2It is a mark of grea1tness to steal a cro2wn. 3The blame diminishes1 as the guilt increa2ses. 3In civil jurispruden0ce it too often happ2ens that there is 3so much law, there i1s no room for justic2e, and that the 3claimant expires of 1wrong, in the midst 2of right, 3as mariners die of t1hirst in the midst o2f water. 3When men are pure, l0aws are useless; 2when men are corrupt1, laws are broken. 2If there were no bad0 people there would 2be no good lawyers. 3Petty laws breed gre0at crimes. 2No man is above the 0law and no man is be2low it: nor do we 3ask any man's permis1sion when we ask him2 to obey it. 3When you break the b0ig laws, you do not 2get liberty; 3you do not even get 1anarchy. You get th2e small laws. 3Laws control the les0ser man... 2Right conduct contro1ls the greater one. 2Nobody has a more sa0cred obligation to o2bey the law than 3those who make the l1aw. 2Laws are silent in t0he midst of arms. 2A desire to resist o0ppression is implant2ed in the nature 3of man. 1Fishes live in the s0ea, as men do a-land2; 3the great ones eat u1p the little ones. 2Ignorance of the law0 excuses no man; not2 that all men 3know the law, but be1cause it is an excus2e every man will 3plead, and no man ca1n tell how to confut2e him. 3In law nothing is ce0rtain but expense. 2Laws in their Origin0al Design are not ma2de to draw Men into 3Crimes, but to preve1nt Crimes; Laws are 2Buoys set upon 3dangerous Places und1er Water, to warn Ma2nkind, that such 3Sands or Rocks are t1here, and the Langua2ge in them is, Come 3here at your Peril. 1Law should be like d0eath, which spares n2o one. 3All are born to obse0rve order, 2but few are born to 1establish it. 2The best way to get 0a bad law repealed i2s to enforce it 3strictly. 1Our human laws are b0ut the copies, more 2or less imperfect, 3of the eternal laws,1 so far as we can re2ad them. 3The law is the expre0ssion of the will of2 the strongest for 3the time being, and 1therefore laws have 2no fixity, but shift3from generation to g1eneration. 2Few laws are of univ0ersal application. 2It is of the nature 3of our law that it h1as dealt not with ma2n in general, but 3with him in relation1ships. 2The fewer laws there0 are in a given worl2d, the nearer it is 3to the will of the A1bsolute; the more la2ws there are in a 3given world, the gre1ater the mechanicaln2ess, the further it 3is from the will of 1the Absolute. 2Civilization begins 0with order, grows wi2th liberty, 3and dies with chaos.1Law is a form of ord0er, and good law mus2t necessarily mean 3good order. 1Law is intelligence,0 whose natural funct2ion it is to command3right conduct and fo1rbid wrongdoing. 2No evil propensity o0f the human heart is2 so powerful that it3may not be subdued b1y discipline. 2That law may be set 0down as good which i2s certain in 3meaning, just in pre1cept, convenient in 2execution, 3agreeable to the for1m of government, and2 productive 3of virtue in those t1hat live under it. 2A state is better go0verned which has but2 few laws, 3and those laws stric1tly observed. 2Mark what unvaried l0aws preserve each st2ate, 3Laws wise as Nature,1 and as fixed as Fat2e. 3Order is a lovely ny0mph, the child of Be2auty and Wisdom; 3her attendants are C1omfort, Neatness, an2d Activity; her 3abode is the valley 1of happiness: she i2s always to be found3when sought for, and1 never appears so lo2vely as when 3contrasted with her 1opponent, Disorder. 2Man must be discipli0ned, for he is by na2ture raw and wild. 3Good order is the fo0undation of all good2 things. 3Order is the first r0equisite of liberty.2Order is the sanity 0of the mind, the hea2lth of the body, 3the peace of the cit1y, the security of t2he state. As the 3beams to a house, as1 the bones to the mi2crocosm of man, 3so is order to all t1hings. 2Liberty exists in pr0oportion to wholesom2e restraint. 3There is no act more0 moral between men t2han that of rule 3and obedience. 1All that makes exist0ence valuable to any2one, depends on the 3enforcement of restr1aints upon the actio2ns of other people. 3Just laws are no res0traint upon the free2dom of the good, 3for the good man des1ires nothing which a2 just law will 3interfere with. 1Order means light an0d peace, inward libe2rty and free command3over one's self; ord1er is power. 2The more taboos and 0restrictions there a2re in the world 3 The poorer the peop1le will be.... 2The more laws and re1gulations are made p2rominent, 3 The more thieves an1d robbers there will2 be. 3The strictest law so0metimes becomes the 2severest injustice. 3When the state is mo0st corrupt, then the2 laws are most 3multiplied. 1There is no course o0f life so weak and s2ottish as that which3is managed by order,1 method and discipli2ne. 3There is no worse to0rture than the tortu2re of laws. 3To go to law, is for0 two persons to kind2le a fire at their 3own cost to warm oth1ers and singe themse2lves to cinders; 3and because they can1not agree as to what2 is truth and 3equity, they will bo1th agree to unplume 2themselves, that 3others may be decora1ted with their feath2ers. 3In a thousand pounds0 of law there is not2 an ounce of love. 3Laws are generally n0ot understood by thr2ee sorts of persons:3those that make them1, those that execute2 them, 3and those that suffe1r if they break them2. 3A multitude of laws 0in a country is like2 a great number of 3physicians, a sign o1f weakness and malad2y. 3No laws are binding 0on the human subject2 which assault the 3body or violate the 1conscience. 2He who has no taste 0for order, will be o2ften wrong in his 3judgement, and seldo1m considerate or con2scientious in his 3actions. 1Every law is an infr0action of liberty. 2All law has for its 0object to confirm an2d exalt into a 3system the exploitat1ion of the workers b2y the ruling class. 3Those who are too la0zy and comfortable t2o think for 3themselves and be th1eir own judges obey 2the laws. Others 3sense their own laws1 within them. 2Restriction of free 0thought and free spe2ech is the most 3dangerous of all sub1versions. It is the2 one un-American act3that could most easi1ly defeat us. 2Going to law is losi0ng a cow for the sak2e of a cat. 3What is still calm c0an easily be grasped2. 3What is still unmani1fest can easily be c2onsidered. 3What is still fragil1e can easily be brok2en. 3What is still small 1can easily be scatte2red. 3Deal with things bef1ore they appear. 2Put things in order 1before disorder aris2es. 3The first virtue, so0n, if thou wilt lear2n, 3Is to restrain and k1eep well thy tongue.2Set all things in th0eir own peculiar pla2ce, 3and know that order 1is the greatest grac2e. 3Avoid law suits beyo0nd all things; they 2influence your 3conscience, impair y1our health, and diss2ipate your property.3Every actual state i0s corrupt. Good men2 must not obey laws 3too well. 1There is no man that0 lives who does not 2need to be drilled, 3disciplined, and dev1eloped into somethin2g higher and nobler 3and better than he i1s by nature. 2If we do not discipl0ine ourselves 2the world will do it1 for us. 2Heaven and earth uni0te to drip sweet dew2. 3Without the command 1of men, it drips eve2nly over all. 3As soon as there wer1e regulations and in2stitutions, there 3 were names (differ1entiation of things)2. 3As soon as there are1 names, know that it2 is time to stop. 3It is by knowing whe1n to stop that one c2an be free from 3 danger. 1Nor is there any law0 more just, than tha2t he who has plotted3death shall perish b1y his own plot. 2The verdict acquits 0the raven, but conde2mns the dove. 3And whether you're a0n honest man, or whe2ther you're a thief,3Depends on whose sol1icitor has given me 2my brief. 3The heavens themselv0es, the planets and 2this centre 3Observe degree, prio1rity and place, 2Insisture, course, p1roportion, season, f2orm, 3Office and custom, i1n all line of order.2It is the bridle and0 the spur that make 2a good horse. 3Not chaos-like toget0her crushed and brui2sed, 3But, as the world, h1armoniously confused2: 3Where order in varie1ty we see, 2And where tho' all t1hings differ, all ag2ree. 3A countryman between0 two lawyers is like2 a fish between 3two cats. 1God works wonders no0w and then; 2Behold! a Lawyer, a1n honest Man! 2The plaintiff and de0fendant in an action2 at law, are like 3two men ducking thei1r heads in a bucket,2 and daring each 3other to remain long1est under water. 2That very law which 0moulds a tear, 2And bids it trickle 1from the source, 2That law preserves t1he earth a sphere, 2And guides the plane1ts in their course. 2The law is a pretty 0bird, and has charmi2ng wings. 3It would be quite a 1bird of paradise 2if it did not carry 1such a terrible bill2. 3Laws are essential e0manations from the s2elf-poised character3of God; they radiate1 from the sun to the2 circling edge of 3creation. Verily, t1he mighty Lawgiver h2ath subjected 3himself unto laws. 1Litigation - A machi0ne which you go into2 as a pig and come 3out of as a sausage.1The law, in its maje0stic equality, forbi2ds the rich as well 3as the poor to sleep1 under bridges, to b2eg in the streets, 3and to steal bread. 1The net of law is sp0read so wide, 2No sinner from its s1weep may hide. 2Its meshes are so fi1ne and strong, 2They take in every c1hild of wrong. 2 O wondrous web of 1mystery! 2 Big fish alone esc1ape from thee! 2Our laws make law im0possible; our libert2ies destroy all 3freedom; our propert1y is organized robbe2ry; our morality 3an impudent hypocris1y; our wisdom is adm2inistered by 3inexperienced or mal1-experienced dupes; 2our power wielded 3by cowards and weakl1ings; and our honour2 false in all its 3points. I am an ene1my of the existing o2rder for good 3reasons. 1I know not whether L0aws be right, 2 Or whether Laws be1 wrong; 2All that we know who1 lie in jail 2 Is that the wall i1s strong; 2And that each day is1 like a year, 2 A year whose days 1are long. 2Laws should be like 0clothes. They shoul2d be made to fit 3the people they are 1meant to serve. 2The laws of God, the0 laws of man 2He may keep that wil1l and can; 2Not I: let God and 1man decree 2Laws for themselves 1and not for me. 2Not he who has littl0e, but he who wishes2 for more, is poor. 3The lowest ebb is th0e turn of the tide. 2It is more difficult0 to be well with ric2hes, than to be at 3ease under the want 1of them. Man govern2eth himself much 3easier in poverty th1an in abundance. 2If the wicked flouri0shed, and thou suffe2r, be not 3discouraged; they ar1e fatted for destruc2tion, thou 3art dieted for healt1h. 2And plenty makes us 0poor. 2The poor man must wa0lk to get meat for h2is stomach, 3the rich man to get 1a stomach to his mea2t. 3Poverty and wealth a0re comparative sins.2Very few people can 0afford to be poor. 2People come to pover0ty in two ways: 2accumulating debts a1nd paying them off. 2From its beginning, 0the world has been f2illed with a 3succession of calami1ties; over and above2 the unavoidable 3facts of illness, de1crepitude and death.2If all our misfortun0es were laid in one 2common heap whence 3everyone must take a1n equal portion, mos2t people would be 3contented to take th1eir own and depart. 2He is not poor who h0as the use of necess2ary things. 3On the touchstone of0 misfortune a man di2scovers the 3strength of understa1nding and of spirit 2in kinsmen, 3wife, servants, and 1himself. 2A wise man loses not0hing, if he but save2s himself. 3Poverty is no vice, 0but an inconvenience2. 3Things that are not 0at all, are never lo2st. 3The worst is not 0So long as we can sa1y "This is the worst2." 3No man can lose what0 he never had. 2No man is poor who d0oes not think himsel2f so. But if in a 3full fortune with im1patience he desires 2more, he proclaims 3his wants and his be1ggardly condition. 2Our greatest misfort0unes come to us from2 ourselves. 3Humanity may endure 0the loss of everythi2ng; all its 3possessions may be t1orn away without inf2ringing its 3true dignity - all b1ut the possibility o2f improvement. 3All the great and be0neficent operations 2of Nature are 3produced by slow and1 often imperceptible2 degrees. The work 3of destruction and d1evastation only is v2iolent and rapid. 3The Volcano and the 1Earthquake, the Torn2ado and the 3Avalanche, leap sudd1enly into full life 2and fearful energy, 3and smite with an un1expected blow. 2It is indeed astonis0hing how many great 2men have been poor. 3When Heaven is about0 to confer a great o2ffice on any man, 3it first disciplines1 his mind with suffe2ring, and his bones 3and sinews with toil1. It exposes him to2 want and subjects 3him to extreme pover1ty. It confounds hi2s undertakings. 3By all these methods1 it stimulates his m2ind, hardens him, 3and supplies his inc1ompetencies. 2Poverty is the disco0verer of all the art2s. 3Calamity is virtue's0 opportunity. 2How wisely fate orda0ined for human kind 2Calamity! which is 1the perfect glass, 2Wherein we truly see1 and know ourselves.2It may serve as a co0mfort to us, in all 2our calamities and 3afflictions, that he1 that loses anything2 and gets wisdom by 3it is a gainer by th1e loss. 2He that is down need0s fear no fall. 2Times of general cal0amity and confusion 2have ever been 3productive of the gr1eatest minds. The p2urest ore is 3produced from the ho1ttest furnace, and t2he brightest 3thunderbolt is elici1ted from the darkest2 storm. 3The greatest man in 0history was the poor2est. 3Almost all the noble0st things that have 2been achieved in the3world, have been ach1ieved by poor men; p2oor scholars, poor 3professional men, po1or artisans and arti2sts, poor philoso- 3phers, poets, and me1n of genius. 2It is from the level0 of calamities, not 2that of every-day 3life, that we learn 1impressive and usefu2l lessons. 3But noble souls, thr0ough dust and heat, 2Rise from disaster a1nd defeat 2 The stronger. 1When all else is los0t, 2the future still rem1ains. 2What does not destro0y me, makes me stron2g. 3Many a good face 0Under a ragged hat. 1Not to be able to be0ar poverty is a sham2eful thing, but not 3to know how to chase1 it away by work is 2a more shameful 3thing yet. 1The real disgrace of0 poverty is not in o2wning to the fact 3but in declining to 1struggle against it.2Poverty urges us to 0do and suffer anythi2ng that we may 3escape from it, and 1so leads us away fro2m virtue. 3Ants do not bend the0ir ways to empty bar2ns, 3so no friend will vi1sit the place of dep2arted wealth. 3Poverty is shunned a0nd persecuted all ov2er the globe. 3They do not easily r0ise whose abilities 2are repressed by 3poverty at home. 1Poverty is not disho0norable in itself, b2ut only when it 3comes from idleness,1 intemperance, extra2vagance, and folly. 3Poverty is the mothe0r of crime. 2To mortal men great 0loads alloted to be;2But of all packs no 1pack like poverty. 2Poverty often depriv0es a man of all spir2it and virtue; 3it is hard for an em1pty bag to stand upr2ight. 3Poverty is a great e0nemy to human happin2ess; it certainly 3destroys liberty, an1d it makes some virt2ues impracticable, 3and others extremely1 difficult. 2Poverty is the wicke0d man's tempter, the2 good man's 3perdition, the proud1 man's curse, the me2lancholy 3man's halter. 1That loss is common 0would not make 2My own less bitter, 1rather more, 2Too common! 1Poverty is the openm0outhed relentless he2ll which yawns 3beneath civilized so1ciety. And it is he2ll enough. 3The child was diseas0ed at birth - strick2en with an 3hereditary ill that 1only the most vital 2men are able to 3shake off. I mean p1overty - the most de2adly and prevalent 3of all diseases. 1With money you can c0all the very gods to2 help... 3Without it not a sin1gle man. 2Perils, and misfortu0nes, and want, and p2ain, and injury, are3more or less the cer1tain lot of every ma2n that cometh into 3the world. It behoo1veth thee, therefore2, O child of 3calamity! early to 1fortify thy mind wit2h courage and 3patience, that thou 1mayest support, with2 a becoming 3resolution, thy allo1tted portion of huma2n evil. 3Action must be taken0 at the first signs 2of disruption or 3decay, otherwise dis1aster will follow as2 ice-bound water 3follows brief autumn1 frosts. 2He who carries out o0ne good deed acquire2s one advocate in 3his own behalf, and 1he who commits one t2ransgression 3acquires one accuser1 against himself. R2epentance and good 3works are like a shi1eld against calamity2. 3The consciousness of0 good intention is t2he greatest solace 3of misfortunes. 1Yield not to misfort0unes, but advance al2l the more 3boldly against them.1When you see a man i0n distress, recogniz2e him as a fellow 3man. 1Wise men ne'er sit a0nd wail their loss, 2but cheerily seek 3how to redress their1 harms. 2By the side of honor0, humiliation waits.2When honored, one ou1ght not be high-spir2ited. 3Behind poverty, pros1perity follows. 2When impoverished, w1hy should one by low2-spirited. 3Life is thickly sown0 with thorns, and I 2know no other remedy3than to pass quickly1 through them. The 2longer we dwell on 3our misfortunes, the1 greater is their po2wer to harm us. 3When any calamity ha0s been suffered the 2first thing to be 3remembered is, how m1uch has been escaped2. 3The ruins of himself0! now worn away 2With age, yet still 1majestic in decay. 2Whom the gods would 0destroy they first m2ake mad. 3'Tis safer to be tha0t which we destroy 2Than by destruction 1dwell in doubtful jo2y. 3You never find peopl0e laboring to convin2ce you that you may 3live very happily up1on a plentiful incom2e. 3When ancient opinion0s and rules of life 2are taken away, the 3loss cannot possibly1 be estimated. From2 that moment we have3no compass to govern1 us, nor can we know2 distinctly to what 3port to steer. 1A dog starved at his0 master's gate 2Predicts the ruin of1 the State. 2He went like one tha0t hath been stunned,2 And is of sense fo1rlorn: 2A sadder and a wiser1 man, 2 He rose the morrow1 morn. 2But over all things 0brooding slept 2The quiet sense of s1omething lost. 2And in the wreck of 0noble lives 2Something immortal s1till survives. 2Calamities are of tw0o kinds: misfortune2 to ourselves, 3and good fortune to 1others. 2Beggars should be ab0olished. It annoys 2one to give to them,3and it annoys one no1t to give to them. 2Most people become b0ankrupt through havi2ng invested too 3heavily in the prose1 of life. To have r2uined oneself over 3poetry is an honor. 1This is the truth as0 I see it, my dear, 2 Out in the wind an1d the rain: 2They who have nothin1g have little to fea2r, 3 Nothing to lose or1 to gain. 2To build it, took on0e hundred years... 2to destroy it, one d1ay. 2Experience is the un0iversal mother of sc2iences. 3Science is the knowl0edge of counsequence2s, 3and dependence of on1e fact upon another.2Logic is the art of 0convincing us of som2e truth. 3Science when well di0gested is nothing bu2t good sense and 3reason. 1Men love to wonder, 0and that is the seed2 of science. 3Science consists in 0grouping facts so th2at general laws or 3conclusions may be d1rawn from them. 2Science is organized0 knowledge. 2Science is simply co0mmon sense at its be2st, that is, rigidly3accurate in observat1ion, and merciless t2o fallacy in logic. 3Science is the fathe0r of knowledge, 2but opinion breeds i1gnorance. 2The cause is hidden 0but the effect is ev2ident, 3Everthing in nature 0is a cause 2from which there flo1ws some effect. 2Reason is progressiv0e; instinct is compl2ete; 3swift instinct leaps1; slow reason feebly2 climbs. 3Algebra is the metap0hysics of arithmetic2. 3Logic works; metaphy0sics contemplates. 2Grammar is the logic0 of speech, 2even as logic is the1 grammar of reason. 2Science has its nigh0ts and its dawns, be2cause it gives the 3intellectual world a1 life which has its 2regulated movements 3and its progressive 1phases. It is with 2Truths, as with the 3luminous rays: noth1ing of what is conce2aled is lost; 3but also, nothing of1 what is discovered 2is absolutely new. 3All things are hidde0n, obscure and debat2able 3if the cause of the 1phenomena be unknown2, 3but everything is cl1ear if this cause be2 known. 3Logical consequences0 are the scarecrows 2of fools 3and the beacons of w1ise men. 2Science is facts; ju0st as houses are mad2e of stones, so is 3science made of fact1s; but a pile of sto2nes is not a house 3and a collection of 1facts is not necessa2rily science. 3Science is what you 0know, philosophy is 2what you don't know.3All exact science is0 dominated by the id2ea of approximation.3A few observations a0nd much reasoning le2ads to error; 3many observations an1d a little reasoning2 to truth. 3Every science begins0 as philosophy and e2nds as art. 3Artists treat facts 0as stimuli for imagi2nation, 3whereas scientists u1se imagination to co2ordinate facts. 3He who proves things0 by experience incre2ases his knowledge; 3he who believes blin1dly increases his er2rors. 3Philosophy is the tr0ue mother of science2. 3When we return to th0e root, we gain the 2meaning; 3When we pursue exter1nal objects, we lose2 the reason. 3The moment we are en1lightened within, 2We go beyond the voi1dness of a world con2fronting us. 3Reason is like an of0ficer when the King 2appears; 3The officer then los1es his power and hid2es himself. 3Reason is the shadow1 cast by God; God is2 the sun. 3The men of experimen0t are like the ant; 2they only collect 3and use. The reason1ers resemble spiders2, who make cobwebs 3out of their own sub1stance. But the bee2 takes a middle 3course; it gathers i1ts material from the2 flowers of the 3garden and of the fi1eld, but transforms 2and digests it by a 3power of its own. 1Science has its bein0g in a perpetual men2tal restlessness. 3We can only reason f0rom what is; we can 2reason on 3actualities, but not1 on possibilities. 2Learning is the dict0ionary, but sense th2e grammar of science3Logic and metaphysic0s make use of more t2ools than all the 3rest of the sciences1 put together, and t2hey do the least 3work. 1Art and science have0 their meeting point2 in method. 3Life is a perpetual 0instruction in cause2 and effect. 3The theory that can 0absorb the greatest 2number of facts, 3and persist in doing1 so, generation afte2r generation, 3through all changes 1of opinion and detai2l, is the one 3that must rule all o1bservation. 2The work of science 0is to substitute fac2ts for appearances 3and demonstrations f1or impressions. 2Reason creates scien0ce; 2sentiments and creed1s shape history. 2Science, like life, 0feeds on its own dec2ay. New facts burst3old rules; then newl1y divined conception2s bind old and new 3together into a reco1nciling law. 2Every great advance 0in science has issue2d from a new 3audacity of imaginat1ion. 2Science is nothing b0ut developed percept2ion, interpreted 3intent, common sense1 rounded out and min2utely articulated. 3Science is the tool 0of the Western mind 2and with it more 3doors can be opened 1than with bare hands2. It is part and 3parcel of our knowle1dge and obscures our2 insight only when 3it holds that the un1derstanding given by2 it is the only 3kind there is. 1The process of scien0tific discovery is, 2in effect, a 3continual flight fro1m wonder. 2Truth in science can0 be defined as the w2orking hypothesis 3best suited to open 1the way to the next 2better one. 3Science is the refus0al to believe on the2 basis of hope. 3The gods plant reaso0n in mankind, of all2 good gifts the 3highest. 1Reason is the mistre0ss and queen of all 2things. 3Happy the man who ha0s been able to learn2 the causes 3of things. 1Observation, not old0 age, brings wisdom.2Nothing has such pow0er to broaden the mi2nd as the ability to3investigate systemat1ically and truly all2 that comes under 3thy observation in l1ife. 2General observations0 drawn from particul2ars are the jewels 3of knowledge, compre1hending great store 2in a little room. 3Science is the great0 antidote to the poi2son of enthusiasm 3and superstition. 1Science and art belo0ng to the whole worl2d, 3and before them vani1sh the barriers of n2ationality. 3Science is a first-r0ate piece of furnitu2re for a man's 3upper chamber, if he1 has common sense on2 the ground floor. 3The most beautiful t0hing we can experien2ce is the 3mysterious. It is t1he source of all art2 and science. 3He to whom this emot1ion is a stranger, w2ho can no longer 3pause to wonder and 1stand rapt in awe, i2s as good as dead; 3his eyes are closed.1The end of science i0s not to prove a the2ory, 3but to improve manki1nd. 2All science is conce0rned with the relati2onship of cause and 3effect. Each scient1ific discovery incre2ases man's ability 3to predict the conse1quences of his actio2ns and thus his 3ability to control f1uture events. 2How can finite grasp0 infinity? 2Reason is a very lig0ht rider, and easily2 shook off. 3Who reasons wisely i0s not therefore wise2; 3His pride in reasoni1ng, not in acting, l2ies. 3Many are destined to0 reason wrongly; oth2ers, not to reason 3at all; and others, 1to persecute those w2ho do reason. 3Science has been ser0iously retarded by t2he study of what is 3not worth knowing, a1nd what is not knowa2ble. 3It is common error t0o infer that things 2which are 3consecutive in order1 of time have necess2arily the relation 3of cause and effect.1The knowledge of the0 theory of logic has2 no tendency 3whatever to make men1 good reasoners. 2We are too much accu0stomed to attribute 2to a single cause 3that which is the pr1oduct of several, an2d the majority of 3our controversies co1me from that. 2Here is the world, s0ound as a nut, perfe2ct, not the smallest3piece of chaos left,1 never a stitch nor 2an end, nor a mark 3of haste, or botchin1g, or a second thoug2ht; but the theory 3of the world is a th1ing of shreds and pa2tches. 3Men are apt to mista0ke the strength of t2heir feeling for the3strength of their ar1gument. The heated 2mind resents the 3chill touch and rele1ntless scrutiny of l2ogic. 3Science deals only w0ith phenomena, and i2s but charlatanism 3when it babbles abou1t the powers or caus2es that produce 3these, or what the t1hings are, in essenc2e, of which it gives3us merely the names.1Science commits suic0ide when it adopts a2 creed. 3Science cannot solve0 the ultimate myster2y of nature. And 3that is because, in 1the last analysis, w2e ourselves are part3of nature and theref1ore part of the myst2ery that we are 3trying to solve. 1Shun no toil to make0 yourself remarkable2 by some one talent.3Yet do not devote yo1urself to one branch2 exclusively. 3Strive to get clear 1notions about all. 2Give up no science e1ntirely, for all sci2ence is one. 3Although nature comm0ences with reason an2d ends in experience3it is necessary for 1us to do the opposit2e, that is to 3commence with experi1ence and from this t2o proceed 3to investigate the r1eason. 2Art and sciences are0 not cast in a mould2, but are found 3and perfected by deg1rees, by often handl2ing and polishing. 3An idle reason lesse0ns the weight of the2 good ones you gave 3before. 1Sit down before fact0 as a little child, 2be prepared to give 3up every preconceive1d notion, follow hum2bly wherever and to 3whatever abysses Nat1ure leads, or you sh2all learn nothing. 3Firstly, gradualness0. About this most i2mportant condition 3of fruitful scientif1ic work I can never 2speak without 3emotion. Gradualnes1s, gradualness, grad2ualness. 3True science teaches0, above all, to doub2t, and to be 3ignorant. 1There must be no bar0riers to freedom of 2inquiry. There is 3no place for dogma i1n science. The scie2ntist is free, and 3must be free to ask 1any questions, to do2ubt any assertion, 3to seek for any evid1ence, to correct any2 errors. 3Rain falls, wind blo0ws, plants bloom, le2aves mature 3and are blown away; 1these phenomena are 2all interrelated 3with causes and cond1itions, are brought 2about by them, 3and disappear as the1 causes and conditio2ns change. 3The science which te0acheth arts and hand2icrafts 3Is merely science fo1r the gaining of a l2iving; 3But the science whic1h teacheth deliveran2ce from worldly 3 existence, 1Is not that the true1 science? 2He was in logic a gr0eat critic, 2Profoundly skilled i1n analytic; 2He could distinguish1 and divide 2A hair 'twixt south 1and southwest side 2On either which he w1ould dispute, 2Confute, change hand1s, and still confute2. 3One science only wil0l one genius fit, 2So vast is art, so n1arrow human wit. 2Astronomy is one of 0the sublimest fields2 of human 3investigation. The 1mind that grasps its2 facts and 3principles receives 1something of the enl2argement and 3grandeur belonging t1o the science itself2. It is a 3quickener of devotio1n. 2Every great scientif0ic truth goes throug2h three stages: 3 First, people say 1it conflicts with th2e Bible. 3 Next they say it h1ad been discovered b2efore. 3 Lastly, they say t1hey always believed 2it. 3My kingdom is as wid0e as the world, and 2my desire has no 3limit. I go forward1 always, freeing spi2rits and weighing 3worlds, without fear1, without compassion2, without love, and 3without God. Men ca1ll me Science. 2The great tragedy of0 Science: the slayi2ng of a beautiful 3hypothesis by an ugl1y fact. 2There is something f0ascinating about sci2ence. One gets such3wholesome returns of1 conjectures out of 2such trifling 3investment of fact. 1Science is always wr0ong. It never solve2s a problem without 3creating ten more. 1Religions die when t0hey are proved to be2 true. 3Science is the recor1d of dead religions.2A new scientific tru0th does not triumph 2by convincing its 3opponents and making1 them see the light,2 but rather because 3its opponents eventu1ally die, and a new 2generation grows up 3that is familiar wit1h it. 2
Very nice! Thank you for this wonderful archive. I wonder why I found it only now. Long live the BBS file archives!
This is so awesome! 😀 I’d be cool if you could download an entire archive of this at once, though.
But one thing that puzzles me is the “mtswslnkmcjklsdlsbdmMICROSOFT” string. There is an article about it here. It is definitely worth a read: http://www.os2museum.com/wp/mtswslnk/