Ideology is not the product of thought; it is the habit or the ritual of showing respect for certain formulas to which, for various reasons having to do with emotional safety, we have every strong ties of whose meaning and consequences in actuality we have no clear understanding.

In that continuity of becoming which is reality itself, the present moment is constituted by the quasi-instantaneous section effected by our perception in the flowing mass; and this section is precisely that which we call the material world. Our bodies occupies its centre; it is, in this material world, that part of which we directly feel the flux; in its actual state the actuality of our present lies.

Finding facts in actuality is less rewarded than developing a theory of law that explains the facts, and herein lies an enticement. In making sense out of the unruly substance of nature, and in trying to get there first, a scientist is sometimes tempted to play fast and loose with the facts in order to make a theory look more compelling than it really is.

The body is that portion of nature with which each moment of human experience intimately cooperates. There is an inflow and outflow of factors between the bodily actuality and the human experience, so that each shares in the existence of the other. The human body provides our closest experience of the interplay of actualities in nature.

Soul is actuality in the sense in which knowledge is so, for the presence of the soul is compatible both with sleep and with waking, and waking is analogous to the exercise of knowledge… the soul is the first actualization of a natural body potentially having life.

Aims, principles, &c., have a place in our thoughts, in our subjective design only; but not yet in the sphere of reality. That which exists for itself only, is a possibility, a potentiality; but has not yet emerged into Existence. A second element must be introduced in order to produce actuality — viz. actuation, realization; and whose motive power is the Will — the activity of man in the widest sense.

Maybe the fear is that we are less than we think we are, when the actuality of it is that we are much much more.

If that one is already a great artist, who knows how to educe from a small piece of wood the face of a king or of a queen, an ant or a camel, how great then is the mastery which can form as actuality everything which is in all potentiality? Therefore, God, who is able to produce from the most minute piece of matter the similitude of all forms which can be in this world and in infinitely many worlds, is of admirable subtlety.

In God, absolute unity is absolute multiplicity, absolute identity is absolute diversity; absolute actuality is absolute potentiality.

That the universe is triune; and that there is nothing that is not a unity of potentiality, actuality and connecting motion; that no one of these can subsist absolutely without the other; and that all these are in all [things] in different degrees, so different that in the universe no two [things]... can be completely equal to each other in everything. Accordingly, if we consider the diverse motions of the [celestial] orbs, [we find that] it is impossible for the machine of the world to have any fixed and motionless center; be it this sensible earth, or the air, or fire or anything else. For there can be found no absolute minimum in motion, that is, no fixed center, because the minimum must necessarily coincide with the maximum]

God, Who is everywhere, never leaves us. Yet He seems sometimes to be present, sometimes to be absent. If we do not know Him well, we do not realize that He may be more present to us when He is absent than when He is present.