Little things are but parts of the great. The grass does not spring up full grown by eruption. It rises up and increases as noiselessly and gently as not to disturb an angelÂs ear, perhaps is invisible to an angelÂs eye. The rain does not fall in masses but in drops; the planets do not leap in their orbits, but inch by inch and line by line they circle the orbits. Intellect, feeling, habit, character, all become what they are through the influence of little things, and in morals and religion, it is by little things, by little actions, that every one of us is goingÂnot by leaps, yet surely by inchesÂeither to life or death eternal.
---David O. McKay
"Well, I don't think rocks would be very interesting to God," I said. "They just sit on the ground and erode."
"You think that way because you are unable to see the storm of activity at the rock's molecular level or the level beneath that, and so on. And you are limited by your perception of time. If you watched a rock you entire lifewouldoudl never look different. But if you were God and could observe the rock over fifteen billion years as though only a second had passed, the rock would be frantic with activity. It would be shrinking and growing and trading matter with its environmeIts ITs molecules would travel the universe and become partner to amazing things that we could never imagine. By contrast, the odd collection of molecules that make a human being will stay in that arrangement for less time than it takes the universe to blink...."
The faith that stands on authority is not faith. The reliance on authority measures the decline of religion, the withdrawal of the soul.... Great is the soul, and plain. It is no flatterer, it is no follower; it never appeals from itself. It believes in itself.... It calls the light its own, and feels that the grass grows and the stone falls by a law inferior to, and dependent on, its nature. Behold, it saith, I am born into the great, the universal mind. I, the imperfect, adore my own Perfect. I am somehow receptive of the great soul, and thereby I do overlook the sun and the stars, and feel them to be the fair accidents and effects which change and pass. More and more the surges of everlasting nature enter into me, and I become public and human in my regards and actions. So come I to live in thoughts, and act with energies, which are immortal. Thus revering the soul, and learning, as the ancient said, that "its beauty is immense," man will come to see that the world is the perennial miracle which the soul worketh, and be less astonished at particular wonders; he will learn that there is no profane history; that all history is sacred; that the universe is represented in an atom, in a moment of time.... He will calmly front the morrow in the negligency of that trust which carries God with it, and so hath already the whole future in the bottom of the heart.
---Ralph Waldo Emerson
We say that God Himself is a self-existing being. Who told you so? It is correct enough; but how did it get into your heads? Who told you that man did not exist in like manner upon the same principles? Man does exist upon the same principles....
I am dwelling on the immortality of the spirit of man. Is it logical to say that the intelligence of spirits is immortal, and yet that it has a beginning? The intelligence of spirits had no beginning, neither will it have an end. That is good logic. That which has a beginning may have an end. There never was a time when there were not spirits; for they are co-equal with our Father in heaven.
But even now it is manifest and clear that there are neither times future nor times past. Thus it is not properly said that there are three times, past, present, and future. Perhaps it might be said rightly that there are three times: a time present of things past; a time present of things present; and a time present of things future. For these three do coexist somehow in the soul, for otherwise I could not see them. The time present of things past is memory; the time present of things present is direct experience; the time present of things future is expectation. If we are allowed to speak of these things so, I see three times, and I grant that there are three. Let it still be said, then, as our misapplied custom has it: "There are three times, past, present, and future." I shall not be troubled by it, nor argue, nor object--always provided that what is said is understood, so that neither the future nor the past is said to exist now. There are but few things about which we speak properly--and many more about which we speak improperly--though we understand one another's meaning.
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