Quotes About Mind

Paradox is the poisonous flower of quietism, the iridescent surface of the rotting mind, the greatest depravity of all.

It don't do you no nevermind to tell nobody nothing.

But it was as if a tiny animal living in the corner of my mind, smaller than a mouse, smaller than an ant, and unobtrusive even considering its size, was saying, 'Bullshit.

We are not at peace with others because we are not at peace with ourselves, and we are not at peace with ourselves because we are not at peace with God.

At the center of our being is a point of nothingness which is untouched by sin and by illusion, a point of pure truth, a point or spark which belongs entirely to God, which is never at our disposal, from which God disposes of our lives, which is inaccessible to the fantasies of our own mind or the brutalities of our own will.

Unser bewusstes Wirklichkeitsmodell ist eine niedrigdimensionale Projektion der unvorstellbar reicheren physikalischen Wirklichkeit, die uns umgibt.

Let me try: Consciousness is inwardness in time. It makes the world present for you by creating a new space in your mind—the space of temporal internality.

The problem of consciousness is all about subjective experience, about the structure of our inner life, and not about knowledge of the outer world.

Consciousness is inwardness in time. It makes the world present for you by creating a new space in your mind—the space of temporal internality. Everything is in the Now. Whatever you experience, you experience it as happening at this moment.

Theories of consciousness have cultural consequences.

Physical science has progressed by leaving the mind out of what it tries to explain, but there may be more to the world than can be understood by physical science.

The subjectivity of consciousness is an irreducible feature of reality, and it must occupy as fundamental a place in any credible world view as matter, energy, space, time and numbers.

If you can't prove that anything exists outside you own mind, is it all right to go on believing in the external world anyway?

One of the things that drive the various reductionist programs about mind, value, and meaning, in spite of their inherent implausibility, is the lack of any comprehensive alternative.

Prejudice, like the spider, makes everywhere its home. It has neither taste nor choice of place, and all that it requires is room. If the one prepares her food by poisoning it to her palate and her use, the other does the same. Prejudice may be denominated the spider of the mind.

Panics, in some cases, have their uses; they produce as much good as hurt. Their duration is always short; the mind soon grows through them and acquires a firmer habit than before. But their peculiar advantage is, that they are the touchstone of sincerity and hypocrisy, and bring things and men to light, which might have lain forever undiscovered.

Infidelity does not consist in believing, or in disbelieving; it consists in professing to believe what he does not believe. It is impossible to calculate the moral mischief, if I may so express it, that mental lying has produced in society. When a man has so far corrupted and prostituted the chastity of his mind, as to subscribe his professional belief to things he does not believe, he has prepared himself for the commission of every other crime.

Of all the innocent passions which actuate the human mind there is none more universally prevalent than curiosity. It reaches all mankind, and in matters which concern us, or concern us not, it alike provokes in us a desire to know them.

I believe in the same manner at this moment; and I moreover believe, that any system of religion that has anything in it that shocks the mind of a child, cannot be a true system.

The strength of one man is so unequal to his wants, and his mind so unfitted for perpetual solitude, that he is soon obliged to seek assistance and relief of another, who in his turn requires the same

Religion, considered as a duty, is incumbent upon every living soul alike, and, therefore, must be on a level to the understanding and comprehension of all. Man does not learn religion as he learns the secrets and mysteries of a trade. He learns the theory of religion by reflection. It arises out of the action of his own mind upon the things which he sees, or upon what he may happen to hear or to read, and the practice joins itself thereto.

Who can say by what exceeding fine action of fine matter it is that a thought is produced in what we call the mind? And yet that thought, when produced, as I now produce the thought that I am writing, is capable of becoming inmortal, and is the only production of man that has that capacity.

Yet panics, in some cases, have their uses; they produce as much good as hurt. Their duration is always short; the mind soon grows through them, and acquires a firmer habit than before.

For what is the amount of all his prayers, but an attempt to make the Almighty change his mind, and act otherwise than he does? It is as if he were to say — thou knowest not so well as I .