If we would keep filling our minds with the picture of happy things ahead, many of the worries and anxieties, and perhaps ill health, would naturally melt away... If we lived in the atmosphere of expectancy, so many of our petty problems would be no problems at all! Always expect the best.
What is called affluence - the consequence of the type of rapid economic development which occurred from about the middle of the nineteenth century - is in a real sense an abundance not just of serious problems which machines cannot solve, but of hopeless poverty: the physical insecurity, personal unhappiness, the intensified morality, the sense of being dwarfed by vast and uncontrollable physical, mechanical and corporate structures, the hatred and contempt of other peoples, the lack of opportunity for contemplation, the loss of community life.
Many people are mistaken about how they can improve their situation. They think they will have peace of mind only when they have obtained everything they desire. But this is erroneous. Gratifying desires does not bring lasting satisfaction. The only path to achieve satisfaction is to stop desiring more things. As long as a person is unable to control his desiring, his problems will not be overcome... The only way to find real satisfaction in life is to stop desiring what is beyond your reach.
There is a divinity within you. No matter what your problem appears to be, the real problem is seldom the problem you see. The real problems is your inability or unwillingness to allow this divinity to unfold its plan through you.
The fruit we wish to pick tomorrow lies hidden in the seed of today. The goals we are to reach and the problems we are to solve tomorrow depend on today's diligence, hope and faith, today's conviction of the almightiness of good.
The tragedy of all political action is that some problems have no solution; none of the alternatives are intellectually consistent or morally uncompromising; and whatever decision is taken will harm somebody.
The experience of another is not valid for the understanding of reality. But the organized religions throughout the world are based on the experience of another and, therefore, are not liberating man but only binding him to a particular pattern that sets man against man. Each one of us has to start anew, afresh, for what we are, the world is. The world is not different from you and me. This little world of our problems, extended, becomes the world and the problems of the world.
A philosophy is characterized more by the formulation of its problems than by its solution of them.
Only by deep involvement in the problems of the greater society can one achieve happiness, or at least, harmony with oneself.
The art of leading, in operations large or small, is the art of dealing with humanity, of working diligently on behalf of men, of being sympathetic with them, but equally, of insisting that they make a square facing toward their own problems.
Man must cease attributing his problems to his environment, and learn again to exercise his will - his personal responsibility in the realm of faith and morals.
When you see ordinary situations with extraordinary insight it is like discovering a jewel in rubbish. If work becomes part of your spiritual practice, then your regular, daily problems cease to be only problems and become a source of inspiration. Nothing is rejected as ordinary and nothing is taken as being particularly sacred, but all the substance and material available in life-situations is used.
Books are no substitute for living, but they can add immeasurably to its richness. When life is absorbing, books can enhance our sense of its significance. When life is difficult, they can give us momentary release from trouble or a new insight into our problems, or provide the hours of refreshment we need.
One of the great problems that must be solved in any attempt to work out a scientific world-view is that of bringing the being who puts forward the world-view within the world-view. By treating man, including his mental processes, as a purely, as a purely physical object, operating according to exactly the same laws as all other physical things, this object is achieved with the greatest possible intellectual economy. The knower differs from the world he knows only in the greater complexity of his physical organization.
For the mass public, it is easier to understand problems if they are reduced to black/white dichotomies. It is easier to understand policies if they are attached to individuals who are simplistically labeled as hawks or doves. Yet in today’s world any attempt to reduce its complexities to a single set of ideological propositions, to a single personality, or to a single issue is in itself a distortion. Such a distortion also raises the danger that public emotions could become so strong as to make the management of a genuinely complex foreign policy well-nigh impossible.
All the problems of the world could be settled easily if men were only willing to think.
Man's knowledge of science has clearly outstripped his knowledge of man. Our only hope of making the atom servant rather than master lies in education, in a broad liberal education where each student within his capacity can free himself from trammels of dogmatic prejudice and apply his educational accouterment to besetting social and human problems.
Progress is the mother of problems.
If human beings are perceived as potentials rather than problems, as possessing strengths instead of weaknesses, as unlimited rather that dull and unresponsive, then they thrive and grow to their capabilities.
Press on. Nothing in the world can take the place of persistence. Talent will not; nothing is more common than unsuccessful men with talent. Genius will not; unrewarded genius is almost a proverb. Education will not; the world is full of educated derelicts. Persistence and determination alone are omnipotent. The slogan "Press on" has solved and always will solve the problems of the human race