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Helena Petrovna Blavatsky

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We venture to say a few words in explanation of the plan of this work. Its object is not to force upon the public the personal views or theories of its author; nor has it the pretensions of a scientific work, which aims at creating a revolution in some department of thought. It is rather a brief summary of the religions, philosophies, and universal traditions of human kind, and the exegesis of the same, in the spirit of those secret doctrines, of which none thanks to prejudice and bigotry have reached Christendom in so unmutilated a form, as to secure it a fair judgment. Since the days of the unlucky mediaeval philosophers, the last to write upon these secret doctrines of which they were the depositories, few men have dared to brave persecution and prejudice by placing their knowledge upon record. And these few have never, as a rule, written for the public, but only for those of their own and succeeding times who possessed the key to their jargon. The multitude, not understanding them or their doctrines, have been accustomed to regard them en masse as either charlatans or dreamers. Hence the unmerited contempt into which the study of the noblest of sciences that of the spiritual man has gradually fallen.

Helena Petrovna Blavatsky

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I will not say that the more or less poetical and unphilosophical doctrines that I am about to set forth are those which make me live; but I will venture to say that it is my longing to live and to live for ever that inspires these doctrines within me. And if by means of them I succeed in strengthening and sustaining this same longing in another, perhaps when it is all but dead, then I shall have performed a man's work, and above all, I shall have lived. In a word, be it with reason or without reason or against reason, I am resolved not to die. And if, when at last I die out, I die altogether, then I shall not have died out of myself that is, I shall not have yielded myself to death, but my human destiny shall have killed me. Unless I come to lose my head, or rather my heart, I will not abdicate from life life will be wrested from me.

Miguel de Unamuno

Why then in Britain has secularism become seen to be hostile to religion? Because neutrality is too often assumed to require the bleaching out of all traces of faith, excluding religious belief and discourse from public life. But it doesn't, and we can see why by appeal to the notion of public reason, articulated most clearly by the late political philosopher John Rawls. Rawls was quite clear that the religious have no obligation at all to keep their faith entirely to themselves.
"Reasonable comprehensive doctrines, religious or non-religious, may be introduced in public political discussion at any time," he wrote, "provided that in due course proper political reasons and not reasons given solely by comprehensive doctrines are presented that are sufficient to support whatever the comprehensive doctrines are said to support."

John Rawls

A more rewarding approach to painting, in my opinion the only valid one, is to regard it as a deeply personal and private activity and to remember that even when the painter works directly for the public when there is sufficient common ground to allow him to do so the real merit of the work will depend on the personal vision of the artist and the work will only be truly understood if it is approached by each in the same spirit as the painter painted it. We must be willing to assume the same sort of responsibility and share the dilemma out of which the work was created in order to be able to feel with the artist. Since the deepest and truest dilemma, from which all good art springs, is the human condition we have every right to regard the needs of our own consciousness as the final court in judging the merit of a work of art, we have in fact a moral obligation to do so. This demands the precise honesty from the spectator as was required from the artist in making the painting. It is their common ground, the area within which communication can occur. Art in the end speaks to the secret soul of the individual and of the most secret sorrows. For this reason it is true that the development that produces great art is a moral and not an aesthetic development.

Patrick Swift

The bad thing about all religions is that, instead of being able to confess their allegorical nature, they have to conceal it; accordingly, they parade their doctrines in all seriousness as true sensu proprio, and as absurdities form an essential part of these doctrines we have the great mischief of a continual fraud. Nay, what is worse, the day arrives when they are no longer true sensu proprio, and then there is an end of them; so that, in that respect, it would be better to admit their allegorical nature at once. But the difficulty is to teach the multitude that something can be both true and untrue at the same time. Since all religions are in a greater or less degree of this nature, we must recognise the fact that mankind cannot get on without a certain amount of absurdity, that absurdity is an element in its existence, and illusion indispensable; as indeed other aspects of life testify.

Arthur Schopenhauer

So we find that the three possible solutions of the great problem of increasing human energy are answered by the three words: food, peace, work. Many a year I have thought and pondered, lost myself in speculations and theories, considering man as a mass moved by a force, viewing his inexplicable movement in the light of a mechanical one, and applying the simple principles of mechanics to the analysis of the same until I arrived at these solutions, only to realize that they were taught to me in my early childhood. These three words sound the key-notes of the Christian religion. Their scientific meaning and purpose now clear to me: food to increase the mass, peace to diminish the retarding force, and work to increase the force accelerating human movement. These are the only three solutions which are possible of that great problem, and all of them have one object, one end, namely, to increase human energy. When we recognize this, we cannot help wondering how profoundly wise and scientific and how immensely practical the Christian religion is, and in what a marked contrast it stands in this respect to other religions. It is unmistakably the result of practical experiment and scientific observation which have extended through the ages, while other religions seem to be the outcome of merely abstract reasoning. Work, untiring effort, useful and accumulative, with periods of rest and recuperation aiming at higher efficiency, is its chief and ever-recurring command. Thus we are inspired both by Christianity and Science to do our utmost toward increasing the performance of mankind. This most important of human problems I shall now specifically consider.

Nikola Tesla
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