The art of being wise is knowing what to overlook.
An honest heart being the first blessing, a knowing head is the second.
Wisdom is knowing what to do next, skill is knowing how to do it, and virtue is doing it.
The truth of not-knowing is the only factor from which one can move. The truth of that is stable. A mind that does not know is in a state of learning. The moment I say I have learned, I have stopped learning and that stopping is the stability of division.
Every desire for power, ability, wisdom, harmony, life, greatness will impress itself upon the subconscious and will cause the thing desired to be produced in the great within. What is produced in the within will come forth into expression in the personality; therefore, by knowing how to impress the subconscious, man may give his personal self any quality desired, in any quantity desired. What man may desire to become, that he can become, and the art of directing and impressing the subconscious is the secret. The perpetual awakening of the great within will produce a greatness, because to the powers and the possibilities of the great within there is no limit, neither is there any end.
Perception, thinking, doubting, believing, reasoning, knowing, willing, and all the different actings of our own minds; which we being conscious of, and observing in ourselves, do from these receive into our understanding as do from these receive into our understanding as distinct ideas as we do from bodies affecting our senses. This source of ideas every man has wholly in himself; and though it be not sense, as having nothing to do with external objects, yet it is very like it, and might properly enough be called internal sense. But as I call the other sensation, so I call this reflection, the ideas it affords being such only as the mind gets by reflecting on its own operation within self... These two, I say, vis. external material things, as the objects of sensation, and the operations of our own minds within, as the objects of reflection, are to me the only originals from whence all our ideas take their beginnings.
Greatness of soul is not so much mounting high and pressing forward, as knowing how to put oneself in order and circumscribe oneself. It regards as great all that is enough and shows its elevation by preferring moderate things to eminent ones. There is nothing so beautiful and just as to play the man well and fitly, nor any knowledge so arduous as to know how to live this life well and naturally; and of all our maladies the most barbarous is to despise our being.
The success of most things depends upon knowing how long it will take to succeed.
For on earth, in all the succession of life, it is not the Soul within but the Shadow outside of the authentic man, that grieves and complains and acts out the plot on this world stage which men have dotted with stages of their own constructing. All this is the doing of man knowing no more than to live the lower and outer life.
Knowledge has three degrees: opinion, science, illumination. The means or instrument of the first is sense; of the second, dialectic; of the third, intuition. To the last I subordinate reason. It is absolute knowledge founded on the identity of the mind knowing with the object known.
The eye through which I see God is the same eye through which God sees me; my eye and God's eye are one eye, one seeing, one knowing, one love.
Strength of character is not measured by who we support but by knowing we all lean on one another.
We are nothing... and we become something more only by knowing this.
Although men are accused for not knowing their own weakness, yet perhaps as few know their own strength. It is in men as in soils, where sometimes there is a vein of gold which the owners knows not of.
The highest purpose of this world is not merely living in it, knowing it and making use of it, but realizing our own selves in it through expansion of sympathy; not alienating ourselves from it and dominating it, but comprehending and uniting it with ourselves in perfect union.
Religion is a hunger for beauty and love and glory. It is wonder and the mystery and majesty, passion and ecstasy. It is emotion as well as mind, feeling as well as knowing, the subjective as well as the objective. It is the heart soaring to heights the head alone will never know; the apprehension of meanings science alone will never find; the awareness of values ethics alone will never reveal. It is the human spirit yearning for, and finding, something infinitely greater than itself which it calls God.
When we return from error, it is through knowing that we return.
A simple-minded believer would say, ‘God is in Heaven.’ A man of trained mind, knowing that God must be represented as a physical entity in space, would say, ‘God is everywhere, and not merely in Heaven.’ But if the omnipresence of God be taken only in a physical and spatial sense, that formula, too, is likely in error. Accordingly, the philosopher more adequately expresses the purely spiritual nature of God when he asserts that God is nowhere but in Himself; in fact, rather than say that God is in spaced he might more justly say that space and matter are in God.
Those who, without knowing us, think or speak evil of us, do no harm; it is not us they attack, but the phantom of their own imagination.
When God will educate a man, He compels him to learn bitter lessons. He sends him to school to the Necessities rather than to the Graces, that by knowing all suffering he may know also the eternal consolations.