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Absolute Quotes

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Absolute Quotes

“If the highest possible degree of truth is obtained through the highest degree of genuine desire or will for truth, coupled with personal ability and genius, then the result must lead to some power. This power is the result of the will to truth, measured only by the truth, irrespective of personal interests, and as such, it equates to goodness. Therefore, goodness is the only source of real power (not actual power sold as power, though it may be abuse, trick, or anything else). The only source of the ability to find the real truths and decipher the actual state of the world is goodness. We can find the essence only in goodness because it is a channel through which the real essences travel (through which wisdom flows).”

“Any attempt to change reality is futile, but attempts to impose our views and definitions onto reality can be profitable. We often try to impose our ideas and descriptions, irrespective of their merits and correspondence to reality and facts. Then, we try to make reality fit our views and definitions instead of the opposite. At this point, truth and facts become irrelevant except our ideas about them (which can easily be a trick), and this is the highest level of dishonesty, intellectual and social. Often, this kind of thinking and this kind of practice lead to dogmatic thought and demagogy, which is a basis for all sorts of oppression and enslavement (of souls), either politically or religiously. This kind of thinking, in the fields of arts and sciences, leads to different types of manipulation, calculated to lower the standards to promote personal ideas or “qualities” that are not per the highest standards. If that is the case, the only way to establish (“legitimize”) qualities or merits of lesser value is by lowering the standards. If everything is possible and has a value, the point of discussion or interest shifts to the question of any particular value of anything, irrespective of its merits. In any field, the supreme qualities and their merits result from the highest standards, not some arbitrary judgment.”

“The man who refuses to judge, who neither agrees nor disagrees, who declares that there are no absolutes and believes that he escapes responsibility, is the man responsible for all the blood that is now spilled in the world. Reality is an absolute, existence is an absolute, a speck of dust is an absolute and so is a human life. Whether you live or die is an absolute. Whether you have a piece of bread or not, is an absolute. Whether you eat your bread or see it vanish into a looter's stomach, is an absolute. There are two sides to every issue: one side is right and the other is wrong, but the middle is always evil. The man who is wrong still retains some respect for truth, if only by accepting the responsibility of choice. But the man in the middle is the knave who blanks out the truth in order to pretend that no choice or values exist, who is willing to sit out the course of any battle, willing to cash in on the blood of the innocent or to crawl on his belly to the guilty, who dispenses justice by condemning both the robber and the robbed to jail, who solves conflicts by ordering the thinker and the fool to meet each other halfway. In any compromise between food and poison, it is only death that can win. In any compromise between good and evil, it is only evil that can profit. In that transfusion of blood which drains the good to feed the evil, the compromise is the transmitting rubber tube.”

“There exists in Ein Sof, that is, in the Infinite itself, in the divine source, absolute good, which is the origin and source of all perfection and all good in the world. It is perfection, and perfection requires no alterations, it is dignified and immovable, there can be no movement in it. But for us, who look upon it from the underside of creation, from afar, this motionlessness seems dead, and therefore bad, yet perfection excludes movement, creation, change, and therefore the very possibility of our freedom. That is why it is said that in the depths of absolute good, the root of all evil is concealed, and that root is the negation of every miracle, every movement, and all that is possible and all that might still happen. For us, then, for people, good is something other than what it is for God. For us, good is the tension between God’s perfection and his withdrawal in order that the world might arise. For us, good is the absence of God from where he could instead be.”

“Only goodness can understand and measure the highest and the deepest truths because it is never satisfied with the sheer power of winning but only with the power of real power, the truth itself, represented in the best possible way. If the measure of power is not accurate, then that is an illusion or abuse of power, which can be measured and felt (unfortunately) by other humans but is not a real measure of real power.”

“The sheer will to power is corrupted not by power itself but by an undeserved power. Undeserved power is only possible through a compromised or corrupt will. Power doesn’t corrupt. Only an undue and excessive power corrupts. If we say that “absolute power corrupts absolutely,” we mean that the insatiable (“absolute”) appetite for power, irrespective of merits, corrupts. But the deserved power or the deserved absolute power, if even possible to imagine, would not be expressed or manifested as such because it would be an actual representation and manifestation of goodness, which is different and opposed to our view of real power.”

“The difference between love and will, although only formal, is fatal regarding the worldview or outlook of the philosopher in question. Everything must be joyous for the one coming from the principle of love, but for the one coming from the principle of will, as a blind force and strife, the world is less rosy and cheerful. This pessimism comes less from two inherently different models that would imply two different sets of rules (happiness, among other things) but more from the inability of the world to get rid of its will, which is to say, to commit suicide, to get rid of itself. In the case of love, this proposition is impossible because that is a joyous and lovely world. Still, in the case of blind will, the main characteristic of the world is existence at any cost, regardless of hardship, misery, and pain.”

“The measure of the quality of ideas or scientific achievements is their accuracy or exactness. The standard of value, or quality, in the field of art is the level of “pure beauty” (including intellectual power, wisdom, and ideas containing justified novelty) represented by the intrinsic value of a particular work of art (in its justifiable novelty). Even beauty is the measure, or one of the possible measures, of the realities and facts of life and existence. Even beauty has its dimensions and exactness. The sheer immeasurability of beauty is the measure of its infinite value. We cannot represent, describe, or define the factual state of beauty in a better way than by beauty itself.”

“We, that is, the traditionalists like myself, use the term ‘‘modernism’’ not in a vague way as characterizing just things that happen to be around today, but as a particular way of looking at the world, a worldview that began in the Renaissance in the West with such components as Renaissance humanism, rationalism, et cetera. As I have mentioned already, modernism rejects the primacy of absolute and ultimate truth transcending the human order and descend- ing upon the human realm from the Divine Order. It places man himself at the center of the stage as ‘‘the absolute.’’ In a sense it absolutizes the human being in his or her earthly reality. Usually it does not come out and say so explicitly, but that is what it really means; that is, it takes the absolute away from God and puts it on the human plane, and therefore makes human reason, human perceptions, human interests the criteria of reality, of knowledge, of the truth, of the goal of human life. Therefore, as a consequence it substitutes the significance of the temporal and the transient for the abiding and the eternal.”

“Immaterial essence is the primary quality; its “material” appearance is the secondary quality (primary quality to Locke), while the sensations are tertiary. The primary quality is the absolute quality of the Being (present yet immaterial and invisible). The secondary quality is the world as unaware information (unaware “awareness”)—perception and awareness cause the tertiary quality. Secondary and tertiary qualities are the result and degrees of the living mind (immaterial essence) in action.”

“Since almost everything we see (or do not see) is a matter of “convention,” we can say that all we see is the result of our perception. The picture of “reality” and the world depends on our perception. Although we all see the same things (with slight differences measured in nuances), the same colors, and the same shapes, this does not change the fact that it all results from our perception. On the other hand, we are not the creators of our perceptions but the beneficiaries. The only difference we make is in the endless nuances and possibilities despite the limits of our perceptive powers.”

“One of the main philosophical problems has always been the dualism between mind and matter. Although logical and rather obvious, this dualism becomes less logical and evident if we break the limitations of our senses and habitual thinking. This paradigm has established itself as almost the absolute truth, but is it true that there is a definite difference between mind and matter, or is matter only a property of mind, a creation of mind?”

“Matter is a manifestation of a Universal Mind and not something inherently different from the mind. Accepting our limitations allows us to see and understand what matters. In ancient times, the difference between body and mind was less significant to ancient than modern man. In this way, we become more perceptible and tuned to higher frequencies that lead us to ever creating and self-recreating Mind through matter as its program of life.”

“The matter we see is not the matter that exists. The whole Universe is a vast transmitter of the ultimate message of life. Every being that participates in the game of life is a messenger, regardless of how minuscule it is. The whole Universe is a mental system. This system powers all that exists. Perception is an idea. Matter is an idea. There is nothing beyond thought, mind, spirit, or information.”

“There is a world beyond the world, the primordial Being, which I call the Universal Mind. This world is independent of its creation, yet its creation depends on it. Still, in its metaphysical “form,” the Being loses its purpose without creating or recreating. The Being must create to keep itself alive. Without creating, it is dead. Creating is not only the source of the Universe but also the source of the continuous life of the Being through myriad forms. The life of the Primordial Being is dependent on its creation and vice versa. The life of one depends on the life of the other, although they always, in a way, stay the same. The Creator is its creation, and its Creation is the Creator. The Universe, or the World, depends on the Primordial Being, the Universal Mind. Yet, it is conditionally independent in creating the always new Self, a new World (ultimately the source of free will).”

“The Soul’s [our true self’s] natural form is the absolute supreme Self [Parmatma]. It does not show you ‘wrong [doing]’, nor does it show ‘right [doing]’. When demerit karma effect is unfolding, then one will see the ‘wrong’ and when merit karma is unfolding, it will show ‘right’. The Soul is not the ‘doer’ in any of this; it continues to ‘See’ only the vibrations!”

“INFINITY IS IN THE INFINITE REBIRTHS OF THE UNIVERSE Every possible universe is different from all the rest. No new or reborn universe will be the same as the one before. The accidental nature of these rebirths shows how free will functions from the beginning of anything. It also shows that the world, which doesn’t only copy itself, is more interesting. The immaterial Primordial Being transforms itself in countless, infinite ways, allowing even the functioning and possible satisfaction of ethical laws on the absolute level. On the level of its potential, we may say that the world is “perfect,” yet we cannot foresee this perfection. Potentially, everything is part of everything else, and we can strive for the highest possible perfection in due “time.” The pain of one is the pain of all; the guilt of one is the guilt of all; the king is a bum at the same time. Every element makes the World and is the World. Everything is God, and the World is God. In this sense, everybody and everything is God. No bill will be unpaid. Justice and ethics of the Universe go beyond the human, Earthly concept of justice and ethics. Even Nietzsche’s idea of eternal recurrence, if it existed in reality, would not negatively affect the potential of the Absolute because of its absolute capacity to absorb, transform, and integrate all forms of life into its new manifestations and cycles.”