To be a poet is to have a soul so quick to discern that no shade of quality escapes it, and so quick to feel that discernment is but a hand playing with finely ordered variety on the chords of emotion: a soul in which knowledge passes instantaneously into feeling, and feeling flashes back as a new organ of knowledge.
The world is nothing but variety and dissimilarity; but vices are all alike, insomuch as they are all vices.
Sameness is the mother of disgust, variety the cure.
Develop the art of friendliness. One can experience a variety of emotions staying home and reading or watching television; one will be alive but hardly living. Most of the meaningful aspects of life are closely associated with people. Even the dictionary definition of life involves people.
The lack of emotional security of our American young people is due, I believe, to their isolation from the larger family unit. No two people - no mere father and mother - as I have often said, are enough to provide emotional security for a child. He needs to feel himself one in a world of kinfolk, persons of variety in age and temperament, and yet allied to himself by an indissoluble bond which he cannot break if he could, for nature has welded him into it before he was born.
In play we don't keep score. No one wins or loses. Anyone can play, alone or in a group. There are no sides - we're all on the same side... Play has all sorts of educational, physical and psychological benefits. A happy, fulfilling adult life may even depend upon the intensity and a variety of our play experiences.
The happy gift of being agreeable seems to consist not in one, but in an assemblage of talents tending to communicate delight; and how many are there, who, by easy manners, sweetness of temper, and a variety of other undefinable qualities, possess the power of pleasing without any visible effort, without the aids of wit, wisdom, or learning, nay, as it should seem in their defiance; and this without appearing even to know that they possess it.
Look around this universe. What an immense profusion of beings, animated and organized, sensible and active! You admire this prodigious variety and fecundity. But inspect a little more narrowly these living existences, the only beings worth regarding. How hostile and destructive to each other! How insufficient all of them for their own happiness! How contemptible or odious to the spectator! The whole presents nothing but the idea of a blind nature, impregnated by a great vivifying principle, and pouring forth from her lap, without discernment or parental care, her maimed and abortive children.
Wit lying most in the assemblage of Ideas, and putting those together with quickness and variety wherein can be found any resemblance or congruity.
It is not merely the multiplicity of tints, the gladness of tone, or the balminess of the air which delight in the spring; it is the still consecrated spirit of hope, the prophecy of happy days yet to come; the endless variety of nature, with presentiments of eternal flowers which never shall fade and sympathy with the blessedness of the ever-developing world.
Our minds are like our stomachs; they are whetted by the change of their food, and variety supplies both with fresh appetite.
It is not the number of books you read, nor the variety of sermons you hear, nor the amount of religious conversation in which you mix, but it is the frequency and earnestness with which you meditate on these things till the truth in them becomes your own and part of your being, that ensures your growth.
Religion, like poetry, is not a mere idea, it is expression. The self-expression of God is in the endless variety of creation; and our attitude toward the Infinite Being must also in its expression have a variety of individuality ceaseless and unending. Those sects which jealously build their boundaries with too rigid creeds excluding all spontaneous movement of the living spirit may hoard their theology but they kill religion.
Just as life is defined as biological change and death as its lack, so meaning in life is characterized by the application of stable patterns to changing circumstances and the replacing of old patterns of understanding with new and exploratory ones. Meaning is found in the losing of it, the searching after it, and in the finding of it again. The meaning in your life is in flux and is to be found in the flux (the flow) of meaning, which is therefore itself a source of meaning in your life. All this does require, however, the developing of a tolerance for ambiguity, of a willingness to accept the inevitability of change and the precariousness of your present vision, and of an openness to the unending richness of your experience of the world in its manifold variety and diversity.
Truth is like a vast tree which yields more and more fruit, the more you nurture it. The deeper the search in the mine of Truth, the richer the discovery of the gems buried there in the shape of opening for an ever greater variety of service.
A man is free in proportion as his perceptions and his actions express his personality in spite of the variety of forms which perceptions and motives take.
Anarchism (from the Greek… contrary to authority), the name given to a principle or theory of life and conduct under which society is conceived without government – Harmony in such a society not being obtained by submission to law, or by obedience to any authority, but by free agreements concluded between the various groups, territorial and professional, freely constituted form the sake of production and consumption, as also for the satisfaction of the infinite variety of needs and aspirations of a civilized being.
Who sees variety and not the unity wanders on from death to death.
He searches all around for his thought. But what thought? It is either passionate, or hateful, or confused. What about the past, future or present? What is past that is extinct, what is future that has not yet arrived, and the present has no stability. For thought, Kasyapa, cannot be apprehended, inside, or outside, or in between both. For thought is immaterial, invisible, nonresisting, inconceivable, unsupported, and homeless. Thought has never been seen by any of the Buddhas, nor do they see it, nor will they see it. And what the Buddhas never see, how can that be an observable process, except in the sense that dharmas proceed by the way of mistaken perception? Thought is like a magical illusion; by an imagination of what is actually unreal it takes hold of a manifold variety of rebirths. A thought is like the stream of a river, without any staying power; as soon as it is produced it breaks up and disappears. A thought is like a flame of a lamp, and it proceeds through causes and conditions. A thought is like lightning, it breaks up in a moment and does not stay on... Can thought review thought? No, thought cannot review thought. As the blade of a sword cannot cut itself, so a thought cannot see itself. Moreover, vexed and pressed hard on all sides, thought proceeds, without any staying power, like a monkey or like the wind. It ranges far, bodiless, easily changing, agitated by the objects of sense, with the six sense-fields for its sphere, connected with one thing after another. The stability of thought, its one-pointedness, its immobility, its undistraughtness, its one-pointed calm, its nondistraction, that is on the other hand called mindfulness as to thought.
In general the character tradition assumes that institutions such as families, schools, and long-lived organizations will act more wisely than individuals and also that individuals who have lived through a variety of experiences have learned things that many young people do not yet know.