Mankind have a great aversion to intellectual labor, but, even supposing knowledge to be easily attainable, more people would be content to be ignorant than would take even a little trouble to acquire it.
Those who, in the confidence of superior capacities or attainments, neglect the common maxims of life, should be reminded that nothing will supply the want of prudence; but that negligence and irregularity, long continued will make knowledge useless, with ridiculous, and genius contemptible.
Knowledge rests not upon truth alone, but upon error also.
I hold myself indebted to any one from whose enlightened understanding another ray of knowledge communicates to mine. Really to inform the mind is to correct and enlarge the heart.
All wish to possess knowledge, but few, comparatively speaking, are willing to pay the price.
Self-knowledge is the primary step in conscious evolutionary change. When people confront and integrate their individual fears and limitations, they facilitate the confrontation and integration of our racial, national, and planetary fears. Lasting social change is only possible when individual consciousness has first been changed.
Self-knowledge brings tranquillity to the mind, and then only can truth come into being. Truth cannot be sought after. Truth is the unknown, and that which you seek is already known. Truth comes into being unsought when the mind is without prejudice, when there is the understanding of the whole process of ourselves.
What is important is to free ourselves from ideas, from nationalism, from all religious beliefs and dogmas, so that we can act, not according to a pattern or an ideology, but as needs demand... It is only when the mind is free of idea and belief that it can act rightly... and freedom from ideas can take place only through self-awareness and self-knowledge.
Do not see with your eyes, don't hear with your ears, don't think with your mind, embrace the primal one, no knowledge, no self, go with nature, participate in nature, be one with nature and a long life will come naturally.
He who always seeks more light the more he finds, and finds more the more he seeks, is one of the few happy mortals who take and give in every point of time. The tide and ebb of giving and receiving is the sum of human happiness, which he alone enjoys who always wishes to acquire new knowledge, and always finds it.
But it is the knowledge of necessary and eternal truths that distinguishes us from the mere animals and gives us Reason and the sciences, raising us to the knowledge of ourselves and of God. And it is this in us that is called the rational soul or mind. It is also through the knowledge of necessary truths, and through their abstract expression, that we rise to acts of reflection, which make us think of what is called I, and observe that this or that is within us: and thus, thinking of ourselves, we think of being, of substance, of the simple and the compound, of the immaterial, and of God Himself, conceiving that what is limited in us is in Him without limits.
We may say that we are immune from bondage in so far as we act with a distinct knowledge, but that we are the slaves of passion in so far as our perception are confused... In truth we will only that which pleases us: but unhappily what pleases us now is often a real evil, which would displease us if we had the eyes of understanding open.
Since the mind, in all its thoughts and reasonings, hath no other immediate object but its own ideas, which it alone does or can contemplate, it is evident that our knowledge is only conversant about them... Knowledge then seems to me to be nothing but the perception of the connection of and agreement, or disagreement and repugnancy of any of our ideas. In this alone it consists. Where this perception is, there is knowledge, and where it is not, there, though we may fancy, guess, or believe, yet we always come short of knowledge.
The knowledge of our own being we have by intuition. The existence of a God, reason clearly makes known to us, as has been shown. The knowledge of existence of any other thing we can have only by sensation: for there being no necessary connection of real existence with any idea a man hath in his memory; nor of any other existence but that of God with the existence of any particular man: no particular man can know the existence of any other being but only when, by actual operating upon him, it makes itself perceived by him. For, the having the idea of anything in our mind, no more proves the existence of that thing, than the picture of a man evidences his being in the world, or the visions of a dream make thereby a true history.
Everything was possessed of personality, only different from us in form. Knowledge was inherent in all things. The world was a library and its books were the stones, leaves, grass, brooks, and the birds and animals that shared, alike with us, the storms and blessings of earth. We learned to do what only the student of nature ever learns, and that was to feel beauty... Observation was certain to have its rewards. Interest, wonder, admiration grew, and the fact was appreciated that life was more than mere human manifestation; it was expressed in a multitude of forms. This appreciation enriched Lakota existence. Life was vivid and pulsating; nothing was casual and commonplace. The Indian lived - lived in every sense of the word - from his first to his last breath.
The two essential factors of progress: morality and knowledge.
Knowledge of the soul would unfailingly make us melancholy if the pleasures of expression did not keep us alert and of good cheer.
Fear is like fire: If controlled it will help you; if uncontrolled, it will rise up and destroy you. Men's actions depend a great deal upon fear. We do things either because we enjoy doing them or because we are afraid not to do them. This sort of fear has not relation to physical or moral courage. It is inspired by the knowledge that we are not adequately prepared to face the future and the events it may bring - poverty perhaps, or injury, or death.
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.
In truth, knowledge is a great and very useful quality; those who despise it give evidence enough of their stupidity. But yet I do not set its value at that extreme measure that some attribute to it, like Herillus the philosopher, who placed in it the sovereign good, and held that it was in its power to make us wise and content. That I do not believe, nor what others have said, that knowledge is the mother of all virtue, and all vice is produced by ignorance. If that is true, it is subject to a long interpretation.