American Philosopher, Psychologist, Physician and Teacher
American Philosopher, Psychologist, Physician and Teacher
To my way of thinking there's something wrong, or missing, with any person who hasn't got a soft spot in their hearts for an animal of some kind.
Voluntary action is at all times a resultant of the compounding of our impulsions with our inhibitions.
We must make automatic and habitual, as early as possible, as many useful actions as we canâ€¦ in the acquisition of a new habit, we must take car to launch ourselves with as strong and decided initiative as possible. Never suffer an exception to occur till the new habit is securely rooted in your lifeâ€¦ The more of the details of our daily life we can hand over to the effortless custody of automatism, the more our higher powers of mind will be set free for their own proper work.
When all is said and done, we are in the end absolutely dependent on the universe; and into sacrifices and surrenders of some sort, deliberately looked at and accepted, we are drawn and pressed as into our only permanent positions of repose. Now in those states of mind which fall short of religion, the surrender is submitted to as an imposition of necessity, and the sacrifice is undergone at the very best without complaint. In the religious life, on the contrary, surrender and sacrifice are positively espoused: even unnecessary givings-up are added in order that the happiness may increase. Religion thus makes easy and felicitous what in any case is necessary; and if it be the only agency that can accomplish this result, itâ€™s vital importance as a human faculty stands vindicated beyond dispute. It becomes an essential organ of our life, performing a function which no other portion of our nature can so successfully fulfill.
Wisdom is seeing something in a non-habitual manner.
The bottom of being is left logically opaque to us, as something which we simply come upon and find, and about which (if we wish to act) we should pause and wonder as little as possible.
The first lecture in psychology that I ever heard was the first I ever gave.
The most natively interesting object to a man is his own personal self and its fortunes. We accordingly see that the moment a thing becomes connected with the fortunes of the self, it forthwith becomes an interesting thing.
The simplest rudiment of mystical experience would seem to be that deepened sense of the significance of a maxim or formula which occasionally sweeps over one.
The transition from tenseness, self-responsibility, and worry, to equanimity, receptivity, and peace, is the most wonderful of all those shiftings of inner equilibrium, those changes of personal center of energy, which I have analyzed so often; and the chief wonder of it is that it so often comes about, not by doing, but by simply relaxing and throwing the burden down. This abandonment of self-responsibility seems to be the fundamental act in specifically religious, as distinguished from moral practice. It antedates theologies and is independent of philosophies. Mind-cure, theosophy, stoicism, ordinary neurological hygiene, insist on it as emphatically as Christianity does, and it is capable of entering into closest marriage with every speculative creed. Christians who have it strongly live in what is called 'recollection,' and are never anxious about the future, nor worry over the outcome of the day. Of Saint Catharine of Genoa it is said that 'she took cognizance of things, only as they were presented to her in succession, moment by moment.' To her holy soul, 'the divine moment was the present moment, . . . and when the present moment was estimated in itself and in its relations, and when the duty that was involved in it was accomplished, it was permitted to pass away as if it had never been, and to give way to the facts and duties of the moment which came after.' Hinduism, mind-cure, and theosophy all lay great emphasis upon this concentration of the consciousness upon the moment at hand.
There can be no existence of evil as a force to the healthy-minded individual.
This life is worth living, we can say, since it is what we make it, from the moral point of view.
To perceive the world differently, we must be willing to change our belief system, let the past slip away, expand our sense of now, and dissolve the fear in our minds,
We [may] answer the question: Why is snow white? by saying, For the same reason that soap-suds or whipped eggs are whiteâ€”in other words, instead of giving the reason for a fact, we give another example of the same fact. This offering a similar instance, instead of a reason, has often been criticised as one of the forms of logical depravity in men. But manifestly it is not a perverse act of thought, but only an incomplete one. Furnishing parallel cases is the necessary first step towards abstracting the reason imbedded in them all.
We need only in cold blood to act as if the thing in question were real and it will infallibly end by growing into such a connection with our life that it will become real.
When happiness is actually in possession, the thought of evil can no more acquire the feeling of reality than the thought of good can gain reality when melancholy rules. To the man actively happy, from whatever cause, evil simply cannot then and there be believed in.
With mere good intentions hell is proverbially paved.
The central one is the loss of all the worry, the sense that all is ultimately well with one, the peace, the harmony, the willingness to be, even though the outer conditions should remain the same. The certainty of God's 'grace,' of 'justification,' 'salvation,' is an objective belief that usually accompanies the change in Christians; but this may be entirely lacking and yet the affective peace remain the same â€” you will recollect the case of the Oxford graduate: and many might be given where the assurance of personal salvation was only a later result. A passion of willingness, of acquiescence, of admiration, is the glowing center of this state of mind.
The first thing the intellect does with an object is to class it along with something else. But any object that is infinitely important to us and awakens our devotion feels to us also as if it must be sui generis and unique. Probably a crab would be filled with a sense of personal outrage if it could hear us class it without ado or apology as a crustacean, and thus dispose of it. 'I am no such thing,' it would say; 'I am MYSELF, MYSELF alone.
The individual, so far as he suffers from his wrongness and criticizes it, is to that extent consciously beyond it, and in at least possible touch with something higher, if anything higher exist. Along with the wrong part there is thus a better part of him, even though it may be but a most helpless germ. With which part he should identify his real being is by no means obvious at this stage; but when stage 2 (the stage of solution or salvation) arrives, the man identifies his real being with the germinal higher part of himself; and does so in the following way. He becomes conscious that this higher part is coterminous and continuous with a more of the same quality, which is operative in the universe outside of him, and which he can keep in working touch with, and in a fashion get on board of and save himself when all his lower being has gone to pieces in the wreck.
The most violent revolutions in an individualâ€™s beliefs leave most of his old order standing. Time and space, cause and effect, nature and history, and oneâ€™s own biography remain untouched. New truth is always a go-between, a smoother-over of transitions. It marries old opinion to new fact so as ever to show a minimum of jolt, a maximum of continuity.
The sin of Science is to attain conceptions so adequate and exact that we shall never need to change them. There is an everlasting struggle in every mind between the tendency to keep unchanged, the tendency to renovate its ideas. Our education is a ceaseless compromise between the conservative and the progressive factors.
'The true' is only the expedient in our way of thinking, just as 'the right' is only the expedient in the way of our behaving