The individual may be understood as one particular focal point at which the whole universe expresses itself - as an incarnation of the self, or of the Godhead, or whatever one may choose to call it.
Circumstances which we have resented, situations which we have found desperately difficult, have all been the means in the hands of God of driving the nails into the self-life which so easily complains.
That which is nearest is least observed. The Atman is the nearest of the near, therefore the careless and the unsteady mind gets no clue to it. But the person who is alert, calm, self-restrained, and discriminating ignores the external world and, diving more and more into the inner world, realizes the glory of the Atman and becomes great.
Ignorance, intolerance, egotism, self-assertion, opaque perception, dense and pitiful chuckle headedness - and an almost pathetic unconsciousness of it all, that is what I was at nineteen and twenty.
The only safe and honorable course for a self-respecting man is to do what I have decided to do, that is, to submit without protest to the penalty of disobedience ... not for want of respect for lawful authority, but in obedience to the higher law of our being, the voice of conscience.
What is this self-inside us, this silent observer, severe and speechless critic, who can terrorize us, and urge us onto futile activity, and in the end, judge us still more severely for the errors into which his own reproaches drove us?
Nobody can have the soul of me. My mother has had, and nobody can have it again. Nobody can come into my very self again, and breathe me like an atmosphere.
My dear Watson," said [Sherlock Holmes], "I cannot agree with those who rank modesty among the virtues. To the logician all things should be seen exactly as they are, and to underestimate one's self is as much a departure from truth as to exaggerate one's own powers.
Self-knowledge leads to wonder, and wonder to curiosity and investigation, so that nothing interests people more than people, even if only one's own person.
In the application of Satyagraha, I discovered, in the earliest stages, that pursuit of Truth did not admit of violence being inflicted on one's opponent, but that he must be weaned from error by patience and sympathy. For, what appears to be truth to the one may appear to be error to the other. And patience means self-suffering. So the doctrine came to mean vindication of Truth, not by infliction of suffering on the opponent but one's own self.