Huston Smith Quotes

Confucius saw the human self as a node, not an entity.

Looking at the difference between pre- and post-Islamic Arabia, we are forced to ask whether history has ever witnessed a comparable moral advance among so many people in so short a time.

What are the ingredients of the most creatively meaningful image of human existence that the mind can conceive? Remove human frailty--as grass, as a sigh, as dust, as moth-crushed--and the estimate becomes romantic. Remove grandeur--a little lower than God--and aspiration recedes. Remove sin-the tendency to miss the mark--and sentimentality threatens. Remove freedom--choose ye this day!--and responsibility goes by the board. Remove, finally, divine parentage and life becomes estranged, cut loose and adrift on a cold, indifferent sea. With all that has been discovered about human life in the intervening 2,500 years, it is difficult to find a flaw in this assessment.

Signposts are not the destination, maps are not the terrain. Life is too rich and textured to be fitted into pigeonholes, let alone equated with them. No affirmation is more than a finger pointing to the moon. And, lest attention turn to the finger, Zen will point, only to withdraw its finger at once.

The point is not merely that human relationships are fulfilling; the Confucian claim runs deeper than that. It is rather that apart from human relationships there is no self. The self is a center of relationships. It is constructed through its interactions with others and is defined by the sum of its social roles.

What a curious portrait this is for the supposed founder of a religion. The Old Boy didn't preach. He didn't organize or promote. He wrote a few pages on request, rode off on a water buffalo, and that was it was far as he was concerned.

He [Jesus] could have been that [a healer and exorcist]--indeed, he could have been "the most extraordinary figure in … the stream of Jewish charismatic healers," as the same New Testament scholar goes on to say--without attracting more than local attention. What made him outlive his time and place was the way he used the Spirit that coursed though him not just to heal individuals but -- this was his aspiration -- to heal humanity, beginning with his own people.

Taoist yogis sought to harness the Tao directly, drawing it first into their own heart-minds and then beaming it to others. Yogis who managed this feat would for the most part be unnoticed, but their life-giving enterprise did more for the community than the works of other benefactors.

No other civilization saw, appreciated, and classified so precisely the full spectrum of human personality types ... an achievement that has earned for India - the title of the world's introspective psychologist. The key to this psychological perceptiveness is her recognition to the extent to which people will differ and the degree to which these differences are to be respected.

The people who first heard Jesus' disciples proclaiming the Good News were as impressed by what they saw as by what they heard. They saw lives that had been transformed--men and women who were ordinary in every way except for the fact that they seemed to have found the secret of living. They evinced a tranquility, simplicity, and cheerfulness that their hearers had nowhere else encountered. Here were people who seemed to be making a success of the enterprise everyone would like to succeed at--that of life itself.

There are circumstances in the imperfect condition we know as human existence when polygyny is morally preferable to its alternative. Individually, such a condition might arise if, early in the marriage, the wife were to contract paralysis or another disability that would prevent sexual union. Collectively, a war that decimated the male population could provide an example, forcing (as this would) the option between polygyny and depriving a large population of women of motherhood and a nuclear family of any sort. Idealists may call for the exercise of heroic continence in such circumstances, but heroism is never a mass option.

In mysteries what we know, and our realization of what we do not know, proceed together; the larger the island of knowledge, the longer the shoreline of wonder. It is like the quantum world, where the more we understand its formalism, the stranger that world becomes.

Primal time is atemporal; an eternal now. To speak of atemporal or timeless time is paradoxical, but the paradox can be relieved if we see that primal time focuses on causal rather than chronological sequence; for primal peoples, "past" means preeminently closer to the originating Source of things. That the Source precedes the present is of secondary importance.

While the West was still thinking, perhaps, of 6,000 years old universe - India was already envisioning ages and eons and galaxies as numerous as the sands of the Ganges. The Universe so vast that modem astronomy slips into its folds without a ripple.

Traditionally, every Chinese was Confucian in ethics and public life, Taoist in private life and hygiene, and Buddhist at the time of death, with a healthy dash of shamanistic folk religion thrown in along the way. As someone has put the point: Every Chinese wears a Confucian hat, Taoist robes, and Buddhist sandals. In Japan Shinto was added to the mix.