Monism

Similar to a person who is not attached to external pleasures but enjoys happiness in the Atman (soul), the person who perceives Brahman in everything feels everlasting joy.

— Monism

The universal Intellect is the intimate, most real, peculiar and powerful part of the soul of the world. This is the single whole which filleth the whole, illumineth the universe and directeth nature to the production of natural things, as our intellect with the congruous production of natural kinds.

— Monism

Our philosophy… reduceth to a single origin and relateth to a single end, and maketh contraries to coincide so that there is one primal foundation both of origin and of end. From this coincidence of contraries, we deduce that ultimately it is divinely true that contraries are within contraries; wherefore it is not difficult to compass the knowledge that each thing is within every other.

— Monism

The one infinite is perfect, in simplicity, of itself, absolutely, nor can aught be greater or better, This is the one Whole, God, universal Nature, occupying all space, of whom naught but infinity can give the perfect image or semblance.

— Monism

The single spirit doth simultaneously temper the whole together; this is the single soul of all things; all are filled with God.

— Monism

All things are in all.

— Monism

Before anything else the One must exist eternally; from his power derives everything that always is or will ever be. He is the Eternal and embraces all times. He knows profoundly all events and He himself is everything. He creates everything beyond any beginning of time and beyond any limit of place and space. He is not subject to any numerical law, or to any law of measure or order. He himself is law, number, measure, limit without limit, end without end, act without form.

— Monism

Hen to pan

— Monism

Parmenides believed that all Being is what he called the One, and denied absolutely the possibility of change. He believed that the cosmos is full (i.e., no void), uncreated, eternal, indestructible, unchangeable, immobile sphere of being, and all sensory evidence to the contrary is illusory. One Parmenidean fragment stated, "Either a thing is or it is not," meaning that creation and destruction is impossible.

— Monism

The instant field of the present is at all times what I call the "pure" experience. It is only virtually or potentially either object or subject as yet. For the time being, it is plain, unqualified actuality or existence, a simple that.

— Monism

We are all one in God’s seeing.

— Monism

Since before time and space were, I look inside myself and see.

— Monism

There is a thing inherent and natural, I do not know its name. If I am forced to give it a name, I call it Tao, and I name it as supreme.

— Monism

Truth is ever to be found in simplicity, and not in the multiplicity and confusion of things.

— Monism

Heart of my heart, we are one with the wind, One, still one, while the world grows old.

— Monism

There is one story left, one road: that it is. And on this road there are very many signs that, being, is uncreated and imperishable, whole, unique, unwavering, and complete.

— Monism

Jesus knew — knew — that we're carrying the Kingdom of Heaven around with us, inside, where we're all too goddam stupid and sentimental and unimaginative to look? You have to be a son of God to know that kind of stuff.

— Monism

Inside most people there's a feeling of being separate — separated from everything. … And they're not. They're part of absolutely everyone, and everything.

— Monism

No self is of itself alone. It has a long chain of intellectual ancestors. The "I" is chained to ancestry by many factors … This is not mere allegory, but an eternal memory.

— Monism

The multiplicity is only apparent. This is the doctrine of the Upanishads. And not of the Upanishads only. The mystical experience of the union with God regularly leads to this view, unless strong prejudices stand in the way.

— Monism

The Soul appears to be finite because of ignorance. When ignorance is destroyed the Self which does not admit of any multiplicity truly reveals itself by itself: like the Sun when the clouds pass away.

— Monism

Like bubbles in the water, the worlds rise, exist and dissolve in the Supreme Self, which is the material cause and the prop of everything.

— Monism

He who renouncing all activities, who is free of all the limitations of time, space and direction, worships his own Atman which is present everywhere, which is the destroyer of heat and cold, which is Bliss-Eternal and stainless, becomes All-knowing and All-pervading and attains thereafter Immortality.

— Monism

In Sikhism epistemological idealism also leads to metaphysical idealism. Sikhism starts with plurality of objects and ends in monism. It evolves a comprehensive metaphysical system of absolute dynamic non-dualist view of the Reality.

— Monism

In the context of Sikhism it [Metaphysical monism] considers atman (spiritual element) and body (material element) as inseparable aspects of a single spiritual cosmic spiritual continuum.

— Monism

All is the Self or Brahman. The saint, the sinner, the lamb, the tiger, even the murderer, as far as they have any reality, can be nothing else, because there is nothing else.

— Monism

All knowledge that the world has ever received comes from the mind; the infinite library of the universe is in our own mind.

— Monism

All that is real in me is God; all that is real in God is I. The gulf between God and me is thus bridged. Thus by knowing God, we find that the kingdom of heaven is within us.

— Monism