Quotes About Existence

Nu poÅ£i tr?i f?r? repetiÅ£ie, f?r? b?taia inimii, dar era adev?rat c? b?t?ile inimii nu însemnau totul în via??.

Frumuse?ea naturii nu trebuie s? simpatizeze numaidecat cu omul. Punctul lui de vedere c? nisipul este un rebut al st?rii sta?ionare nu era nebunie... un fluid de 1/8 mm... o lume a c?rei existen?? era o serie de st?ri succesive. Cu alte cuvinte, frumuse?ea nisipului apar?inea mor?ii. Frumuse?ea mor?ii marca m?re?ia ruinelor lui ?i marea-i putere de distrugere.

Nici o ÅŸtire interesant?. Totul era un turn de iluzii, din c?r?mizi iluzorii ÅŸi g?unoase. Dac? viaÅ£a ar fi alc?tuit? numai din lucruri importante, ar fi ca o cas? periculoas? de sticl?, greu de manuit. Dar viaÅ£a de toate zilele era întocmai ca titlurile din ziare. Cunoscand lipsa de însemn?tate a existenÅ£ei, toat? lumea aÅŸaz? centrul compasului în propria-i cas?.

Then, suddenly, as if the floor of time had slipped away...

you yourself were split into several parts. Just as I had a double existence, you did too. If I was another person wearing a stranger's mask, you were another person wearing the mask of yourself. Another wearing the mask of himself … a gruesome combination.…

Life wouldn't be easier or not easier. Aren't both generalizations logically impossible? Since there's no correlation, there can be no comparison.

Ir nors kartojimasis neišvengiamas gyvenime kaip širdies plakimas, bet juk širdies plakimas - dar ne visas gyvenimas.

But this means you exist only for the purpose of clearing away the sand doesn't it?

But listen, devils never drive humanity to extinction. Why? Because if people cease to exist, so do devils.

There was no way to actually confirm that his body existed as a body. His cognitive abilities may have convinced him that it did, but there was always the possibility that reality was empty.

What is God? He is the breath inside the breath.

If you don't break your ropes while you're alive, do you think ghosts will do it after?

Logica e de neclintit, dar aceasta nu-i rezista unui om care vrea sa traiasca.

Divinity is only in the eye of the beholder

Jewish, Christian, and Muslim theologians have insisted for centuries that God does not exist and that there is 'nothing' out there; in making these assertions, their aim was not to deny the reality of God but to safeguard God's transcendence.

Like science and technology, mythology, as we shall see, is not about opting out of this world, but about enabling us to live more intensely within it.

The only way to show a true respect for God is to act morally while ignoring God's existence." ? A History of God: The 4,000-Year Quest of Judaism, Christianity, and Islam

Another peculiar characteristic of the human mind is its ability to have ideas and experiences that we cannot explain rationally. We have imagination, a faculty that enables us to think of something that is not immediately present, and that, when we first conceive it, has no objective existence. The imagination is the faculty that produces religion and mythology.

Human beings seem framed to pose problems for themselves that they cannot solve, pit themselves against the dark world of uncreated reality, and find that living with such unknowing is a source of astonishment and delight.

Ibn al-Arabi imagined the solitary God sighing with longing, but this sigh (nafas rahmani) was not an expression of maudlin self-pity. It had an active, creative force which brought the whole of our cosmos into existence; it also exhaled human beings, who became logoi, words that express God to himself. It follows that each human being is a unique epiphany of the Hidden God, manifesting him in a particular and unrepeatable manner.

but was the prototype of human existence; it was the original pattern or the archetype on which our life here below had been modeled.

In fact Hell seemed a more potent reality than God, because it was something that I could grasp imaginatively.

The ancients had believed that nothing came from nothing, but Heidegger reversed this maxim: ex nihilo omne qua ens fit. He ended his lecture by posing a question asked by Leibniz: "Why are there beings at all, rather than just nothing?

Thomas Aquinas may have given the impression that God was just another item—albeit the highest—in the chain of being, but he had personally been convinced that these philosophical arguments bore no relation to the mystical God he had experienced in prayer. But by the beginning of the seventeenth century, leading theologians and churchmen continued to argue the existence of God on entirely rational grounds.