Quotes from multiple authors



Showing 1 to 50 of 75 results, requested subject is "Aims"
[1 of 75] Amiel, Henri Frédéric (1821-1881, Switzerland): primary subject "Aims": source "Amiel’s Journal": detail "January 7, 1866"
Philosophy, ScienceHe who floats with the current, who does not guide himself according to higher principles, who has no ideal, no convictions — such a man is a mere article of the world’s furniture — a thing moved, instead of a living and moving being — an echo, not a voice. The man who has no inner life is the slave of his surroundings, as the barometer is the obedient servant of the air at rest, and the weathercock the humble servant of the air in motion.

[2 of 75] Anonymous: primary subject "Aims": detail "French Proverb"
Western post-1600No wind is of service to him who is bound for nowhere.

[3 of 75] Anonymous: primary subject "Aims": source "Mahabharata"
India, Iran, Tibet, BuddhismYou must now contend with the most powerful of all: your mind. Your only weapon in this battle is knowledge, and you have no army to assist you. For you already know everything. You know that all beings are undying, spiritual entities, that this material world is nothing more than a temporary illusion, and that the primary aim of life is to seek spiritual emancipation. Stand firm on this knowledge and do your duty.

[4 of 75] Anonymous: primary subject "Aims": source "Mahabharata"
India, Iran, Tibet, BuddhismThe prime duty of every man is to realize his true identity as an eternal part of the Supreme. That realization would bring complete freedom from the material misery caused by ignorance.

[5 of 75] Anonymous: primary subject "Aims": source "Theologia Germanica": detail "From Chapter 54"
Christianity: Middle Ages to 1600If a man may attain to this: to be to God as his hand is to a man, then let him be content with that, and not seek further.

[6 of 75] Aristotle (384-322 BC, Greece): primary subject "Aims": source "Philosophy of Plotinus: Gifford Lectures 1917-1918, by Inge (Dean), vol.2": detail "From 'Ethics' bk.10"
Greece, Rome, AlexandriaWe ought not to pay regard to those who exhort us that as we are men we ought to think human things and to keep our eyes upon mortality. Rather, as far as we can, we should endeavor to rise to that in us which is immortal, and to do everything in conformity with what is best for us; for if in bulk it is small, yet in power and dignity it far exceeds all else that we possess.

[7 of 75] Boehme, Jacob (1575-1624, Germany): primary subject "Aims": source "Aurora": detail "Chapter 18, para.43"
Christianity: ProtestantFor every man is free, and is as a god to himself; in this life man may change and alter himself either into wrath or into light. Such clothes or garments as a man puts on, transfigure him. And what manner of body soever man sows into the earth, such a body also grows up from it, though in another form, clarity and brightness, yet all according to the quality of the seed.

[8 of 75] Boehme, Jacob (1575-1624, Germany): primary subject "Aims": source "Forty Questions of the Soul": detail "Question #1, para. 254-55"
Christianity: ProtestantSearching is not the best way to find the Mystery in: But to be born in God, is the right way to find it; for without that all is Babel.
All lies in the will and in the earnestness.

[9 of 75] Boehme, Jacob (1575-1624, Germany): primary subject "Aims": source "Three Principles of the Divine Essence": detail "Chapter 24, para.27-28"
Christianity: ProtestantBeloved mind, if you have a desire to this way, and would attain it, and the noble virgin in the tree of pearl, then you must use great earnestness; it must be no lip-labor, or flattery with the lips, and the heart far from it. No, you cannot attain it in such a way. You must collect your mind, with all you thoughts and reason, wholly together in one will and resolution to desire to turn, and resolve that you will forsake your abominations, and you must set your thoughts on God and goodness with a steadfast confidence in his mercy, and then you will obtain it.
 And though the devil says it cannot be now, you are too great a sinner, let not any thing terrify you, he is a liar, and makes your mind fearful; he makes as if he was not present, but he is present, and snarls like a mad dog; and you may know for certain, that all doubting whatsoever that comes into your mind, is nothing else but his suggestions….
 And when you have but the least thought or inclination towards God and goodness that you would desire to enter into true repentance, then truly that thought is not from your own self, but the love of God draws you, and invites you; and the noble virgin of God calls you thereby, and you should not neglect it.

[10 of 75] Clutton-Brock, Arthur (1868-1924, England): primary subject "Aims": source "Philosophy of Plotinus: Gifford Lectures 1917-1918, by Inge (Dean), vol.2": detail "From 'The Ultimate Belief' (1916) p. 20"
Western post-1600The philosophy of the spirit tells us that the spirit desires three things and desires these for their own sake and not for any further aim beyond them. It desires to do what is right for the sake of doing what is right; to know the truth for the sake of knowing the truth; and it has a third desire which is not so easily stated, but which I will now call the desire for beauty without giving any further explanation of it. These three desires and these alone are the desires of the spirit; and they differ from all our other desires in that they are to be pursued for their own sake, and can indeed only be pursued for their own sake.

[11 of 75] Collin, Rodney (1909-1956, England): primary subject "Aims"
Western post-1600The aim of the Work is to become free, and to help others to become free—free to serve a higher purpose.

[12 of 75] Denck, Hans (1495-1527, Switzerland): primary subject "Aims": detail "From 'Confession to the City Council'"
Christianity: ProtestantI know it for a fact to be the Truth. Therefore, God willing, I shall give Truth a hearing for what it might say to me. I shall oppose everyone who wants to deprive me of it. Wherever I shall find truth in a creature, be it lowly or exalted, I will listen; to whatever place it may point, I shall go; the things it drives me away from, I shall flee.

[13 of 75] Epictetus (AD c. 55 – 135, Turkey): primary subject "Aims"
Greece, Rome, AlexandriaFirst of all, condemn the life you are now leading: but when you have condemned it, do not despair of yourself – be not like those of mean spirit, who once they have yielded, abandon themselves entirely and as it were allow the torrent to sweep them away. No: learn what the wrestling masters do. Has the boy fallen? ‘Rise’, they say, ‘wrestle again, till your strength comes back to you.’ Even thus should it be with you. For know that there is nothing more tractable than the human soul. It needs but to will, and the thing is done; the soul is set upon the right path: as on the contrary it needs but to nod over the task, and all is lost. For ruin and recovery alike are from within.

[14 of 75] Evagrius Ponticus (c. 345-400, Turkey): primary subject "Aims": detail "From 'To Anatolius: Texts on Active Life'"
Christianity: Eastern OrthodoxThe ultimate end of active life is love, and the end of knowledge is theology. The beginning of them both is faith and contemplation of things.

[15 of 75] Goethe, Johann (1749-1832, Germany): primary subject "Aims"
Writers, Poets, ArtistsIt is not enough to take steps which may some day lead to a goal; each step must be itself a goal and a step likewise.

[16 of 75] Herrigel, Eugen (1884-1955, Germany): primary subject "Aims"
Writers, Poets, ArtistsThe aim [in Zen archery] consists in hitting a spiritual goal, so that fundamentally the marksman aims at himself and may even succeed in hitting himself.

[17 of 75] Heschel, Abraham J. (1907-1972, Poland): primary subject "Aims"
Judaism (and Kabbalah)The higher goal of spiritual living is not to amass a wealth of information, but to face sacred moments. Spiritual life begins to decay when we fail to sense the grandeur of what is eternal in time.

[18 of 75] Hilton, Walter (c. 1340-1396, England): primary subject "Aims": source "Scale of Perfection": detail "Bk. 2 ch. 21"
Christianity: Middle Ages to 1600There was a man wanting to go to Jerusalem, and because he did not know the way he came to another man who he thought knew it and asked whether he could reach that city. The other man told him he could not get there without great hardship and labor, for the way is long and the perils are great, with thieves and robbers as well as many other difficulties to beset a man on his journey; also there are many different ways seeming to lead in that direction, yet people are being killed and robbed daily and cannot come to the place they desire. However, there is one way, and he would undertake that anyone who takes and keeps to it shall come to the city of Jerusalem, and never lose his life or be slain or die of want. He would often be robbed and badly beaten and suffer great distress on his journey, but his life would always be safe. Then the pilgrim said: "If it is true that I can keep my life and come to the place I desire, I do not care what trouble I suffer on the journey, and therefore tell me what you will, and I promise faithfully to do as you say." The other man answered and said this: "See, I am setting you on the right road. This is the way, and be sure to keep the instructions I give you."
 "Whatever you hear, see or feel that would hinder you on your way, do not willingly stay with it, and do not tarry for it, taking rest; do not look at it, do not take pleasure in it, and do not fear it; but always go forth on your way and think that you want to be in Jerusalem. For that is what you long for and what you desire, and nothing else but that; and if men rob you, strip you, beat you, scorn you and despise you, do not fight back if you want to have your life, but bear the hurt that you have and go on as if it were nothing, lest you come to more harm. In the same way, if men want to delay you with stories and feed you with lies, trying to draw you to pleasures and make you leave your pilgrimage, turn a deaf ear and do not reply, saying only that you want to be in Jerusalem. And if men offer you gifts and seek to enrich you with worldly goods, pay no attention to them; always think of Jerusalem. And if you will keep on this way and do as I have said, I promise you your life—that you shall not be slain but come to the place that you desire."

[19 of 75] Hsun Tzu (fl. 298-238 BC, China): primary subject "Aims"
ChinaSomeone may say, "The sage can reach that state through accumulated effort but not everyone can do so. Why?" I answer that he can, but he does not do it. An inferior man can become a superior man, but he does not want to. A superior man can become an inferior man, but he does not want to. It is not that they cannot become each other. They do not do so because they do not want to.

[20 of 75] John of Salisbury (c. 1115-1180, England): primary subject "Aims": source "Cantica Canticorum: 86 Sermons on the Song of Solomon, by St. Bernard of Clairvaux": detail "‘Polycraticus’ bk. vii c. 15"
Christianity: Middle Ages to 1600Some are drawn towards learning by curiosity, others by the desire to be accounted learned, or even by motives of self-interest. There are very few who pursue study in a disposition of charity or humility, to instruct themselves or to be of service to others.

[21 of 75] Joseph of Panephysis (c. AD 4th century, Egypt): primary subject "Aims": source "Sayings of the Desert Fathers"
Christianity: Church FathersAbba Joseph said to Abba Lot, 'You cannot be a monk unless you become like a consuming fire.'

[22 of 75] Ju-nayd of Baghdad (835-910, Persia): primary subject "Aims"
IslamIt is related that rapture was manifested in a young man at one of Joneyd's meetings. He repented his former life and ransacked everything he owned. He gave most of it away to others but saved a thousand dinars to bring to Joneyd as a donation. They told him, "Joneyd's presence is not of this world; it cannot be blemished."
 The young man sat on the banks of the Tigris and tossed the coins into the water one by one until none remained. Then he got up and went to the Sufi hospice. When Joneyd saw him, he said. "Have you taken the same step a thousand times that you only needed to take once? Go, you are not worthy of us. Didn't your heart tell you that it would be better to throw them all in at once? If you're going to make the same sort of calculations on this path, go. You'll never get anywhere. Go back, return to the market. Accounting and economizing go over well there."

[23 of 75] Kempis, Thomas à (1380-1471, Germany): primary subject "Aims": source "Imitation of Christ": detail "From Book 3, Chapter 16"
Christianity: Middle Ages to 1600Let the things of time be for you to use, but those of eternity the goal of your longings. None of the good things of this world can satisfy you; it was not to enjoy them alone that you were created.

[24 of 75] Law, William (1686-1761, England): primary subject "Aims": source "William Law: The Works, vol.1": detail "From ‘Practical Treatise upon Christian Perfection’ ch.8"
Christianity: ProtestantI have been the longer upon this subject, trying every way to represent the weakness and corruption of our nature, because so far as we rightly understand it, so far we see into the reasonableness and necessity of all religious duties. If we fancy ourselves to be wise and regular in our tempers and judgments, we can see no reason for denying ourselves; but if we find that our whole nature is in disorder, that our light is darkness, our wisdom foolishness, that our tempers and judgments are as gross and blind as our appetites, that our senses govern us as they govern children, that our ambition and greatness is taken up with gewgaws and trifles, that the state of our bodies is a state of error and delusion, like that of drunkenness and passion.
 If we see ourselves in this true light, we shall see the whole reason of self-denial, of meekness, and poverty of spirit, of putting off our old man, of renouncing our whole selves, that we may see all things in God; of watching and prayer, and mortifying all our inclinations, that our hearts may be moved by a motion from God, and our wills and inclinations be directed by the light and wisdom of religion.
 Religion has little or no hold of us, till we have these right apprehensions of ourselves; it may serve for a little decency of outward behavior, but it is not the religion of our hearts, till we feel the weakness and disorder of our nature, and embrace piety and devotion, as the means of recovering us to a state of perfection and happiness in God.
 A Man that thinks himself in health, cannot lament the sickness of his state.

[25 of 75] Law, William (1686-1761, England): primary subject "Aims": source "William Law: The Works, vol.1": detail "From ‘Practical Treatise upon Christian Perfection’ ch.14"
Christianity: ProtestantWhen Pyrrhus King of Epirus, told Cineas what great conquests he intended to make, and how many nations he would subdue, Cineas asked him what he would do, when all this was done? He answered, we will then live at ease and enjoy ourselves and our friends. Cineas replied to this purpose, Why then, sir, do we not now live at ease and enjoy ourselves? If ease and quiet, be the utmost of our views and designs why do we run away from it at present? What occasion for all these battles and expeditions all over the world?
 When a Christian is eager after the distinctions of this life, proposing some mighty heights to which he will raise himself, either in riches, learning, or power, if one was to ask him what he will do when he has obtained them, I suppose his answer would be, that he would then retire, and devote himself to holiness and piety. May we not here justly say with Cineas, if piety and holiness is the chief end of man, if these are your last proposals, the upshot of all your labors, why do you not enter upon happiness at present? Why all this wandering out of your way?

[26 of 75] Meher Baba (1894-1969, India): primary subject "Aims"
India, Iran, Tibet, BuddhismGod cannot be explained, He cannot be argued about, He cannot be theorized, nor can He be discussed and understood. God can only be lived. …
To understand the infinite, eternal Reality is not the goal of individualized beings in the Illusion of Creation, because the Reality can never be understood; it is to be realized by conscious experience.
 Therefore the Goal is to realize the Reality and attain the ‘I am God’ state in human form.

[27 of 75] Meister Eckhart (1260-1328, Germany): primary subject "Aims": detail "From Sermon 46"
Christianity: Middle Ages to 1600A man should orient his will and all his works to God and having only God in view go forward unafraid, not thinking, am I right or am I wrong? One who worked out all the chances before starting his first fight would never fight at all. And if, going to some place, we must think how to set the front foot down we shall never get there. It is our duty to do the next thing: go straight on, that is the right way.

[28 of 75] Meister Eckhart (1260-1328, Germany): primary subject "Aims": detail "From Sermon 51"
Christianity: Middle Ages to 1600If we fail to see God, that is due to our feeble desire no less than the concourse of creatures. Aim high, be high. To see God needs high aspiration. Know, ardent desire and abject humility work wonders. I vow God is omnipotent, but he is impotent to thwart the humble soul with towering aspiration. And where I cannot master God and bend him to my will it is because I fail either in will or meekness. I say, and I would stake my life upon it, that by will a man might pierce a wall of steel, and accordingly we read about St. Peter that on catching sight of Jesus he walked upon the water in his eagerness to meet him.

[29 of 75] Meister Eckhart (1260-1328, Germany): primary subject "Aims": detail "From Sayings no.18"
Christianity: Middle Ages to 1600Meister Eckhart says, We fail to get our way with God because we lack two things: profound humility and a telling will. Upon my life I swear that God in his divinity is capable of all things but this he cannot do, he cannot leave unsatisfied the soul with these two things. Wherefore vex not yourselves with trivialities; you were not made for trivial things, and the glory of the world is but a travesty of truth, only a heresy of happiness.

[30 of 75] Meister Eckhart (1260-1328, Germany): primary subject "Aims": detail "From Sayings no.21"
Christianity: Middle Ages to 1600Meister Eckhart says, As a man gets to be like God and God gets dear enough for him to disregard himself and not seek what is his in time or in eternity, he is released from all his sins and purgatorial pains, yea though he have committed every sin on earth. And this life is attainable while yet he eats and drinks. Further he declares, to be the heavenly Father's Son we must be strangers to the world, remote from self, pure-hearted, inward minded.

[31 of 75] Montaigne (1533-1592, France): primary subject "Aims": detail "'Of Idleness' Bk.1"
Philosophy, ScienceThe soul that has no fixed goal loses itself.

[32 of 75] Montaigne (1533-1592, France): primary subject "Aims": detail "‘Essays’ Bk. 1, 24 ‘Various Outcomes …’"
Philosophy, ScienceNothing noble is done without risk.

[33 of 75] Montaigne (1533-1592, France): primary subject "Aims": detail "‘Essays’ Bk. 2, 28 ‘All Things have their Season’"
Philosophy, ScienceIf we must study, let us study something suitable to our condition, so that we may answer like the man who, when he was asked what was the purpose of these studies in his decrepitude, replied: “To depart a better man and more content.”

[34 of 75] Montaigne (1533-1592, France): primary subject "Aims": detail "‘Essays’ Bk. 1, 14 ‘That the Taste of Good …’"
Philosophy, ScienceThus ease and indigence depend on each man’s opinion; and neither riches, glory, nor health has any more beauty and pleasure than its possessor lends it. Each man is as well or as badly off as he thinks he is. Not the man of whom it is thought, but the one who thinks it of himself, is happy. And by just this fact belief gains reality and truth.
 Fortune does us neither good nor harm; she only offers us the material and the seed of them, which our soul, more powerful than she, turns and applies as it pleases, sole cause and mistress of its happy or unhappy condition.
 External circumstances take their savor and color from the inner constitution, just as clothes keep us warm not by their heat but by our own, which they are fitted to foster and nourish; he who would shelter a cold body with them would get the same service for cold; thus are snow and ice preserved.
 Indeed, just as study is a torment to a lazy man, abstinence from wine to a drunkard, frugality to the luxurious man, and exercise to a delicate idler, so it is with the rest. Things are not that painful or difficult of themselves; it is our weakness and cowardice that make them so. To judge of great and lofty things we need a soul of the same caliber; otherwise we attribute to them the vice that is our own. A straight oar looks bent in the water. What matters is not merely that we see the thing, but how we see it.

[35 of 75] Montaigne (1533-1592, France): primary subject "Aims": detail "‘Essays’ Bk. 2, 1 ‘Of the Inconsistency of our Actions’"
Philosophy, ScienceIt is no wonder, says an ancient [Seneca,'Letters' LXXI], that chance has so much power over us, since we live by chance. A man who has not directed his life as a whole toward a definite goal cannot possibly set his particular actions in order. A man who does not have a picture of the whole in his head cannot possibly arrange the pieces. What good does it do a man to lay in a supply of paints if he does not know what he is to paint? No one makes a definite plan of his life; we think about it only piecemeal. The archer must first know what he is aiming at, and then set his hand, his bow, his string, his arrow, and his movements for that goal. Our plans go astray because they have no direction and no aim. No wind works for the man who has no port of destination.

[36 of 75] Ouspensky, Pyotr D. (1878-1947, Russia): primary subject "Aims"
Western post-1600Suppose you think that the most important thing is to awake. How can you try to awaken people who don’t want to awake? Nothing happens if you try. First, they must wish to awake. People cannot be awakened by force without their own desire. This is one of the most important ideas connected with esotericism. It is exactly the point where one has free choice, otherwise there would be no value in awakening if one could be awakened artificially. The nature of the things that can develop is such that they cannot be given, they must develop. Some things can be given, some cannot. They can be developed only by man’s own efforts. By the very nature of these things there can only be one’s own will, they can only grow out of one’s own efforts. Nature can make a painter, but not pictures. It is the same thing.

[37 of 75] Plotinus (c. 204-270, Egypt): primary subject "Aims": source "Philosophy of Plotinus: Gifford Lectures 1917-1918, by Inge (Dean), vol.2": detail "From ‘Enneads’ 6.7.20, 6.7.22"
Greece, Rome, Alexandria'All things strive after life, after immortality, and after activity.' True life and true Spirit are identical, and both come from the Good. The Ideas—the spiritual world and its contents—are good; but not the Good. We cannot stop at the world of Spirit, as if the First Principle was to be found there. 'The Soul does not aspire to Spirit alone. Spirit is not our supreme end, and all does not aspire to Spirit, while all aspires to the Good; beings which do not possess nous do not all seek to possess it, while those which do possess it are not content to stop there. Nous is sought as the result of reasoning; but the Good is desired before argument. If the object of desire is to live, to live always, and to act, this is desired not as Spirit, but as good, as coming from good and leading to good; for it is only thus that we desire life.' It is then natural for the Soul, and still more for Spirit, to aspire to the absolutely perfect. Nothing else contents us. 'When a man sees this light, he moves towards it, and rejoices in the light which plays over the spiritual world. Even here, we love bodies not for themselves, but for the beauty which shines in them.'

[38 of 75] Plotinus (c. 204-270, Egypt): primary subject "Aims": source "Plotinus: the Enneads": detail "section 1.2.7"
Greece, Rome, AlexandriaFor it is to the Gods, not to the good, that our likeness must look: to model ourselves upon good men is to produce an image of an image: we have to fix our gaze above the image and attain Likeness to the Supreme Exemplar.

[39 of 75] Plotinus (c. 204-270, Egypt): primary subject "Aims": source "Plotinus: the Enneads": detail "Section 3.8.4"
Greece, Rome, AlexandriaGiven the power to contemplate the Authentic, who would run, of choice, after its image?

[40 of 75] Rumi (1207-1273, Persia): primary subject "Aims"
IslamDo not pay attention to your weakness, but to the intensity of your longing.

[41 of 75] Russell, G.W. ('AE') (1867-1935, Ireland): primary subject "Aims": detail "From ‘The City’"
Writers, Poets, ArtistsYet had I might to lift the veil, the will to dare,
The fiery rushing chariots of the Lord are there,
 The whirlwind path, the blazing gates, the trumpets blown,
 The halls of heaven, the majesty of throne by throne,
 Enraptured faces, hands uplifted, welcome sung
 By the thronged gods, tall, golden-coloured, joyful, young.

[42 of 75] Ruysbroeck (1293-1381, Belgium): primary subject "Aims": detail "From “Adornment of the Spiritual Marriage”"
Christianity: Middle Ages to 1600Singleness of intention is the inward, enlightened, and loving tendency of the spirit; it is the foundation of all spirituality; it includes in itself faith, hope, and charity, for it trusts in God and is faithful to Him. It casts nature underfoot, it establishes peace, it drives out spiritual discontent, and preserves fullness of life in all the virtues. And it gives peace and hope and boldness toward God, both now and in the Day of Doom.

[43 of 75] Scupoli, Lorenzo (1530-1610, Italy): primary subject "Aims"
Christianity: Middle Ages to 1600I will tell you plainly: the greatest and most perfect thing a man may desire to attain is to come near to God and dwell in union with Him.

[44 of 75] Sri Aurobindo (1872-1950, India): primary subject "Aims"
India, Iran, Tibet, BuddhismTo fulfil God in life is man's manhood. He starts from the animal vitality and its activities, but a divine existence is his objective.

[45 of 75] St. Augustine (354-430, Algeria): primary subject "Aims": detail "From 'Confessions'"
Christianity: Church FathersThither, toward God, one journeys not in ships, nor in chariots, nor on foot; for to journey thither, nay, even to arrive there, is nothing else but to will to go.

[46 of 75] St. Basil the Great (329-379, Turkey): primary subject "Aims"
Christianity: Eastern OrthodoxIf you will it, God is already there.

[47 of 75] St. Catherine of Siena (1347-1380, Italy): primary subject "Aims": detail "‘Letter T176’, Oct 1378"
Christianity: Middle Ages to 1600I long to see the fire of holy desire growing in you, for unless it grows, you will turn back, and if you were to turn back you would be deserving of a more severe judgment than if you had never moved in the first place, because more is asked of those who have received more.

[48 of 75] St. Catherine of Siena (1347-1380, Italy): primary subject "Aims": detail "‘Letter T101’, Mar 1376"
Christianity: Middle Ages to 1600In love with God’s honor and the salvation of his creatures, we will forget ourselves. We will act like people in love, whose heart and will are centered not in themselves but in the object of their love. Love is so powerful that it makes one heart and one will of lover and beloved. Whatever the one loves, so does the other; if it were otherwise, it would not be perfect love. I have often noticed that when we love something — either because it would be useful to us or because it would give us some gratification or pleasure — we don’t care what sort of abuse or injury or pain we might have to endure to get it. The effort means nothing to us. We are concerned only with satisfying our desire for the thing we love. There is only one thing to do then, and that is to invest our affection, our desire, our love in something stronger than ourselves – I mean in God, the source of all strength.

[49 of 75] St. Gregory the Great (540-604, Italy): primary subject "Aims": detail "‘Homilia in Evangelia’ lib. ii, hom. 23"
Christianity: Church FathersAll holy desires grow by delays; but if they wane by delays, then were they never holy desires.

[50 of 75] St. Isaac of Syria (Nineveh) (613 – c. 700, Syria): primary subject "Aims": detail "'Directions on Spiritual Training'"
Christianity: Eastern OrthodoxWhen you desire to do something for love of God, put death as the limit of your desire. In this way you will rise in actual deed to the level of martyrdom in struggling with every passion, suffering no harm from whatever you may meet within this limit, if you endure to the end and do not weaken.