Dzogchen / As it is [1]

~Tulku Urgyen Rinpoche

The main image of Dharmadhatu is that of space - the 'space of all things' within which all phenomena manifest, abide and dissolve back into. This is similar to physical space, which is like a container within which the remaining four elements appear, abide and disappear. These four elements do not come out of any other source; they emerge from space itselt. They do not remain anywhere else other than within space; neither do they go anywhere outside of space. 

In the same way, dharmadhatu is the basic environment of all phenomena, whether they belong to samsara or nirvana. It encompasses whatever appears and exists, including the worlds and all beings. Everything takes place within and dissolves back into the state of dharmadhatu. Dharmadhatu encompasses all of samsara and nirvana -it doesn't include only nirvana and exclude samsara; it's not like that, External phenomena appear within space, remain within space and disappear within space again. 

To be Man is to know

~Frithjof Schuon 

The evidence for the transcendent unity of religions results not only from the oneness of Truth but also from the oneness of the human race. The sufficient reason for the existence of the human creature is the capacity to think; not to think just anything, but to think about what matters, and finally, about what alone matters. 

Man is the only being on earth able to foresee death and to desire survival, the only being who desires to know and is capable of knowing the why of the world, of the soul, of existence. 

No one can deny that it is in the fundamental nature of man to ask himself these questions and to have, in consequence, the right to answers; and, further, to have access to them, precisely by virtue of this right, whether through Revelation or through Intellection, each of these sources of knowledge acting according to its own laws and within the framework of the conditions that correspond to it. 

The Star of Redemption [1]

~Franz Rosenzweig

From Death, it is from the fear of death that all cognition of the All begins. Philosophy has the audacity to cast off the fear of the earthly, to remove from death its poisonous sting, from Hades his pestilential breath. All that is mortal lives in this fear of death; every new birth multiplies the fear for a new reason, for it multiplies that which is mortal. 

The womb of the inexhaustible earth ceaselessly gives birth to what is new, and each one is subject to death; each newly born waits with fear and trembling for the day of its passage into the dark. 

But philosophy refutes these earthly fears. It breaks free above the grave that opens up under our feet before each step. It abandons the body to the power of the abyss, but above it the free soul floats off in the wind. That the fear of death knows nothing of such a separation in body and soul, that it yells I, I, I and wants to hear nothing about a deflection of the fear onto a mere “body”—matters little to philosophy.