We cannot know the consequences of suppressing a child's spontaneity when he is just beginning to be active. We may even suffocate life itself. That humanity which is revealed in all its intellectual splendor during the sweet and tender age of childhood should be respected with a kind of religious veneration. It is like the sun which appears at dawn or a flower just beginning to bloom. Education cannot be effective unless it helps a child to open up himself to life.

A banker is a fellow who lends you his umbrella when the sun is shining, but wants it back the minute it begins to rain.

The sun of the mind, and the life of the heart is Wisdom.
She is pure and full of light, crowning grey hairs with lustre,
And kindling the eye of youth with a fire not its own.

You can always find the sun within yourself if you will only search.

If you experience that same longing and thirst for Union with Me as one who has been lying for days in the hot sun of the Sahara experiences for the longing for water, then you will realize Me.

All things are simply God to you, who see only God in all things. You are like someone who looks for quite a while at the sun, and afterwards sees the sun in what ever he looks at.

You don't blast a heart open," she said. "You coax and nurture it open, like the sun does to a rose.

Law is not born of nature, near the springs frequented by the first shepherds; law is born from real battles, victories, massacres, conquests which have their dates and their heroes of horror. The law is born in torched villages, ravaged lands; it is born with the notorious innocents suffering in the throes of death as the sun rises.
But this does not mean that the law and the State are a kind of armistice in these wars, or the definitive sanction of victories. The law is not pacification, because under the law, war continues to rage within all the mechanisms of power even the most lawful. It is war that is the motor of institutions and of order: peace, right down to the smallest of its cogs, obscurely engages in war. In other words, we must decypher war in peace: war is the very cypher of peace. Thus we are at war with each other; a battle front runs through our entire society, continuously and permanently, and it is this battle front which places each of us in one camp or another. There is no neutral subject. We are of necessity someone's adversary.

Let us make hay while the sun shines.

Monotony is the law or nature. Look at the monotonous manner in which the sun rises. The monotony of necessary occupations is exhilarating and life-giving.

Consider the ebb and flow of the tide. When waves come to strike the shore, they crest and fall, creating a sound. your breath should follow the same pattern, absorbing the entire universe in your belly with each inhalation. Know that we all have access to four treasures: the energy of the sun and moon, the breath of heaven, the breath of earth, and the ebb and flow of the tide.

Whenever you look, God is there. But is He a rock or a stone or a sun or a moon or a bone? No. His sound is there and His warnings are there. You can see Him. You can see His sound, His words, His speech. You can listen to the commandments given to the prophets, because they have not gone away. They are within us.

As, from a blazing fire, sparks essentially akin
to it fly forth by the thousand, so also, my good friend, do various
beings come forth from the imperishable Brahman and unto Him again
He is the self-luminous and formless Purusha, uncreated and existing
both within and without. He is devoid of prana, devoid of mind, pure,
and higher than the supreme Imperishable.
Of Him are born prana, mind, all the sense-organs,akasa, air, fire,
water, and earth, which supports all.
The heavens are His head; the sun and moon, His eyes; the quarters,

universe, His heart. From His feet is produced the earth. He is, indeed,
the innerSelf of all beings.

The sun never sets or rises. When people think the sun is setting, he only changes about after reaching the end of the day and makes night below and day to what is on the other side. Then, when people think he rises in the morning, he only shifts himself about after reaching the end of the day night, and makes day below and night to what is on the other side. In truth, he does not see at all.

All around me darkness gathers,
Fading is the sun that shone,
We must speak of other matters,
You can be me when I'm gone.

Flowers gathered in the morning,
Afternoon they blossom on,
Still are withered in the evening,
You can be me when I'm gone.

Let freedom reign. The sun never set on so glorious a human achievement.

After I had addressed myself to this very difficult and almost insoluble problem, the suggestion at length came to me how it could be solved with fewer and much simpler constructions than were formally used, if some assumptions (which are called axioms) were granted me. They follow in this order.
There is no one center of all the celestial circles or spheres.
The center of the earth is not the center of the universe, but only of gravity and of the lunar sphere.
All the spheres revolve about the sun as their mid-point, and therefore the sun is the center of the universe.
The ratio of the earth's distance from the sun to the height of the firmament is so much smaller than the ratio of the earth's radius to its distance from the sun that the distance from the earth to the sun is imperceptible in comparison with the height of the firmament.
Whatever motion appears in the firmament arises not from any motion of the firmament, but from the earth's motion. The earth together with its circumjacent elements performs a complete rotation on its fixed poles in a daily motion, while the firmament and highest heaven abide unchanged.
What appears to us as motions of the sun arise not from its motion but from the motion of the earth and our sphere, with which we revolve about the sun like any other planet. The earth has, then, more than one motion.
The apparent retrograde and direct motion of the planets arises not from their motion but from the earth's. The motion of the earth alone, therefore, suffices to explain so many apparent inequalities in the heavens.

I have no doubt that certain learned men, now that the novelty of the hypotheses in this work has been widely reported—for it establishes that the Earth moves, and indeed that the Sun is motionless in the middle of the universe—are extremely shocked, and think that the scholarly disciplines, rightly established once and for all, should not be upset. But if they are willing to judge the matter thoroughly, they will find that the author of this work has committed nothing which deserves censure. For it is proper for an astronomer to establish a record of the motions of the heavens with diligent and skilful observations, and then to think out and construct laws for them, or rather hypotheses, whatever their nature may be, since the true laws cannot be reached by the use of reason; and from those assumptions the motions can be correctly calculated, both for the future and for the past. Our author has shown himself outstandingly skilful in both these respects. Nor is it necessary that these hypotheses should be true, nor indeed even probable, but it is sufficient if they merely produce calculations which agree with the observations... For it is clear enough that this subject is completely and simply ignorant of the laws which produce apparently irregular motions. And if it does work out any laws—as certainly it does work out very many—it does not do so in any way with the aim of persuading anyone that they are valid, but only to provide a correct basis for calculation. Since different hypotheses are sometimes available to explain one and the same motion (for instance eccentricity or an epicycle for the motion of the Sun) an astronomer will prefer to seize on the one which is easiest to grasp; a philosopher will perhaps look more for probability; but neither will grasp or convey anything certain, unless it has been divinely revealed to him. Let us therefore allow these new hypotheses also to become known beside the older, which are no more probable, especially since they are remarkable and easy; and let them bring with them the vast treasury of highly learned observations. And let no one expect from astronomy, as far as hypotheses are concerned, anything certain, since it cannot produce any such thing, in case if he seizes on things constructed for another other purpose as true, he departs from this discipline more foolish than he came to it.

Then if the first argument remains secure (for nobody will produce a neater one, than the length of the periodic time is a measure of the size of the spheres), the order of the orbits follows this sequence, beginning from the highest: The first and highest of all is the sphere of the fixed stars, which contains itself and all things, and is therefore motionless. It is the location of the universe, to which the motion and position of all the remaining stars is referred. For though some consider that it also changes in some respect, we shall assign another cause for its appearing to do so in our deduction of the Earth's motion. There follows Saturn, the first of the wandering stars, which completes its circuit in thirty years. After it comes Jupiter which moves in a twelve-year long revolution. Next is Mars, which goes round biennially. An annual revolution holds the fourth place, in which as we have said is contained the Earth along with the lunar sphere which is like an epicycle. In fifth place Venus returns every nine months. Lastly, Mercury holds the sixth place, making a circuit in the space of eighty days. In the middle of all is the seat of the Sun. For who in this most beautiful of temples would put this lamp in any other or better place than the one from which it can illuminate everything at the same time? Aptly indeed is he named by some the lantern of the universe, by others the mind, by others the ruler. Trismegistus called him the visible God, Sophocles' Electra, the watcher over all things. Thus indeed the Sun as if seated on a royal throne governs his household of Stars as they circle around him. Earth also is by no means cheated of the Moon's attendance, but as Aristotle says in his book On Animals the Moon has the closest affinity with the Earth. Meanwhile the Earth conceives from the Sun, and is made pregnant with annual offspring. We find, then, in this arrangement the marvellous symmetry of the universe, and a sure linking together in harmony of the motion and size of the spheres, such as could be perceived in no other way. For here one may understand, by attentive observation, why Jupiter appears to have a larger progression and retrogression than Saturn, and smaller than Mars, and again why Venus has larger ones than Mercury; why such a doubling back appears more frequently in Saturn than in Jupiter, and still more rarely in Mars and Venus than in Mercury; and furthermore why Saturn, Jupiter and Mars are nearer to the Earth when in opposition than in the region of their occultation by the Sun and re-appearance. Indeed Mars in particular at the time when it is visible throughout the night seems to equal Jupiter in size, though marked out by its reddish colour; yet it is scarcely distinguishable among stars of the second magnitude, though recognized by those who track it with careful attention. All these phenomena proceed from the same course, which lies in the motion of the Earth. But the fact that none of these phenomena appears in the fixed stars shows their immense elevation, which makes even the circle of their annual motion, or apparent motion, vanish from our eyes.

Finally we shall place the Sun himself at the center of the Universe.
All this is suggested by the systematic procession of events and
the harmony of the whole Universe, if only we face the facts,
as they say, 'with both eyes open'.