Inner Quotes (34 quotes)
A human being is part of the whole, called by us “Universe”; a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest—a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty. Nobody is able to achieve this completely but the striving for such achievement is, in itself, a part of the liberation and a foundation for inner security.
A hundred times every day I remind myself that my inner and outer life depends on the labors of other men, living and dead, and that I must exert myself in order to give in the measure as I have received and am still receiving.
A man who is ‘of sound mind’ is one who keeps the inner madman under lock and key.
A Native American elder once described his own inner struggles in this manner: Inside of me there are two dogs. One of the dogs is mean and evil. The other dog is good. The mean dog fights the good dog all the time. When asked which dog wins, he reflected for a moment and replied, The one I feed the most.
Art arises in those strange complexities of action that are called human beings. It is a kind of human behavior. As such it is not magic, except as human beings are magical. Nor is it concerned in absolutes, eternities, “forms,” beyond those that may reside in the context of the human being and be subject to his vicissitudes. Art is not an inner state of consciousness, whatever that may mean. Neither is it essentially a supreme form of communication. Art is human behavior, and its values are contained in human behavior.
Conscience is the inner voice warning us that someone may be looking.
Electronic aids, particularly domestic computers, will help the inner migration, the opting out of reality. Reality is no longer going to be the stuff out there, but the stuff inside your head. It's going to be commercial and nasty at the same time, like 'Rite of Spring' in Disney's Fantasia ... our internal devils may destroy and renew us through the technological overload we've invoked.
Every great scientist becomes a great scientist because of the inner self-abnegation with which he stands before truth, saying: “Not my will, but thine, be done.” What, then, does a man mean by saying, Science displaces religion, when in this deep sense science itself springs from religion?
For they are, in truth, textbooks of life: they gather outer and inner experiences into a general and connected whole.
How strange is the lot of us mortals! Each of us is here for a brief sojourn; for what purpose he knows not, though he sometimes thinks he senses it. But without deeper reflection one knows from daily life that one exists for other people–first of all for those upon whose smiles and well-being our own happiness is wholly dependent, and then for the many, unknown to us, to whose destinies we are bound by the ties of sympathy. A hundred times every day I remind myself that my inner and outer life are based on the labors of other men, living and dead, and that I must exert myself in order to give in the same measure as I have received and am still receiving.
If one proves the equality of two numbers a and b by showing first that “a is less than or equal to b” and then “a is greater than or equal to b”, it is unfair, one should instead show that they are really equal by disclosing the inner ground for their equality.
If we compare a mathematical problem with an immense rock, whose interior we wish to penetrate, then the work of the Greek mathematicians appears to us like that of a robust stonecutter, who, with indefatigable perseverance, attempts to demolish the rock gradually from the outside by means of hammer and chisel; but the modern mathematician resembles an expert miner, who first constructs a few passages through the rock and then explodes it with a single blast, bringing to light its inner treasures.
In human freedom in the philosophical sense I am definitely a disbeliever. Everybody acts not only under external compulsion but also in accordance with inner necessity. Schopenhauer’s saying, that ‘a man can do as he will, but not will as he will,’ has been an inspiration to me since my youth up, and a continual consolation and unfailing well-spring of patience in the face of the hardships of life, my own and others’. This feeling mercifully mitigates the sense of responsibility which so easily becomes paralysing, and it prevents us from taking ourselves and other people too seriously; it conduces to a view of life in which humour, above all, has its due place.
Is there perhaps some magical power in the subject [mathematics] that, although it had fought under the invincible banner of truth, has actually achieved its victories through some inner mysterious strength?
Learning how to access a continuity of common sense can be one of your most efficient accomplishments in this decade. Can you imagine common sense surpassing science and technology in the quest to unravel the human stress mess? In time, society will have a new measure for confirming truth. It’s inside the people-not at the mercy of current scientific methodology. Let scientists facilitate discovery, but not invent your inner truth.
Mathematics, like dialectics, is an organ of the inner higher sense; in its execution it is an art like eloquence. Both alike care nothing for the content, to both nothing is of value but the form. It is immaterial to mathematics whether it computes pennies or guineas, to rhetoric whether it defends truth or error.
One of the most curious and interesting reptiles which I met with in Borneo was a large tree-frog, which was brought me by one of the Chinese workmen. He assured me that he had seen it come down in a slanting direction from a high tree, as if it flew. On examining it, I found the toes very long and fully webbed to their very extremity, so that when expanded they offered a surface much larger than the body. The forelegs were also bordered by a membrane, and the body was capable of considerable inflation. The back and limbs were of a very deep shining green colour, the undersurface and the inner toes yellow, while the webs were black, rayed with yellow. The body was about four inches long, while the webs of each hind foot, when fully expanded, covered a surface of four square inches, and the webs of all the feet together about twelve square inches. As the extremities of the toes have dilated discs for adhesion, showing the creature to be a true tree frog, it is difficult to imagine that this immense membrane of the toes can be for the purpose of swimming only, and the account of the Chinaman, that it flew down from the tree, becomes more credible. This is, I believe, the first instance known of a “flying frog,” and it is very interesting to Darwinians as showing that the variability of the toes which have been already modified for purposes of swimming and adhesive climbing, have been taken advantage of to enable an allied species to pass through the air like the flying lizard. It would appear to be a new species of the genus Rhacophorus, which consists of several frogs of a much smaller size than this, and having the webs of the toes less developed.
Scientific work, especially mathematical work which is purely conceptual, may indeed possess the appearance of beauty, because of the inner coherence which it shares with fine art, or may resemble a piece of architecture.
Sometime in my early teens, I started feeling an inner urgency, ups and downs of excitement and frustration, caused by such unlikely occupations as reading Granville’s course of calculus ... I found this book in the attic of a friend’s apartment. Among other standard stuff, it contained the notorious epsilon-delta definition of continuous functions. After struggling with this definition for some time (it was the hot Crimean summer, and I was sitting in the shadow of a dusty apple tree), I got so angry that I dug a shallow grave for the book between the roots, buried it there, and left in disdain. Rain started in an hour. I ran back to the tree and exhumed the poor thing. Thus, I discovered that I loved it, regardless.
The basic thesis of gestalt theory might be formulated thus: there are contexts in which what is happening in the whole cannot be deduced from the characteristics of the separate pieces, but conversely; what happens to a part of the whole is, in clearcut cases, determined by the laws of the inner structure of its whole.
The history of civilization proves beyond doubt just how sterile the repeated attempts of metaphysics to guess at nature’s laws have been. Instead, there is every reason to believe that when the human intellect ignores reality and concentrates within, it can no longer explain the simplest inner workings of life’s machinery or of the world around us.
The individual on his own is stable only so long as he is possessed of self-esteem. The maintenance of self-esteem is a continuous task which taxes all of the individual’s powers and inner resources. We have to prove our worth and justify our existence anew each day. When, for whatever reason, self-esteem is unattainable, the autonomous individual becomes a highly explosive entity. He turns away from an unpromising self and plunges into the pursuit of pride—the explosive substitute for self-esteem. All social disturbances and upheavals have their roots in crises of individual self-esteem, and the great endeavor in which the masses most readily unite is basically a search for pride.
The most important human endeavor is the striving for morality in our actions. Our inner balance and even our very existence depend on it. Only morality in our actions can give beauty and dignity to life.
The mystic and the physicist arrive at the same conclusion; one starting from the inner realm, the other from the outer world. The harmony between their views confirms the ancient Indian wisdom that Brahman, the ultimate reality without, is identical to Atman, the reality within.
The unavoidable conclusion is that the unprecedented meekness of the majority is responsible for the increase in violence. Social stability is the product of an equilibrium between a vigorous majority and violent minorities. Disorder does not come from an increased inner pressure or from the interaction of explosive ingredients. There is no reason to believe that the nature of the violent minorities is now greatly different from what it was in the past. What has changed is the will and ability of the majority to react.
The world is not as it was when it came from its Maker’s hands. It has been modified by many great revolutions, brought about by an inner mechanism of which we very imperfectly comprehend the movements; but of which we gain a glimpse by studying their effects: and their many causes still acting on the surface of our globe with undiminished power, which are changing, and will continue to change it, as long as it shall last.
Though much new light is shed by ... studies in radioactivity, the nucleus of the atom, with its hoard of energy, thus continues to present us with a fascinating mystery. ... Our assault on atoms has broken down the outer fortifications. We feel that we know the fundamental rules according to which the outer part of the atom is built. The appearance and properties of the electron atmosphere are rather familiar. Yet that inner citadel, the atomic nucleus, remains unconquered, and we have reason to believe that within this citadel is secreted a great treasure. Its capture may form the main objective of the physicists’ next great drive.
To write the true natural history of the world, we should need to be able to follow it from within. It would thus appear no longer as an interlocking succession of structural types replacing one another, but as an ascension of inner sap spreading out in a forest of consolidated instincts. Right at its base, the living world is constituted by conscious clothes in flesh and bone.
Truth and falsity, indeed understanding, is not necessarily something purely intellectual, remote from feelings and attitudes. ... It is in the total conduct of men rather than in their statements that truth or falsehood lives, more in what a man does, in his real reaction to other men and to things, in his will to do them justice, to live at one with them. Here lies the inner connection between truth and justice. In the realm of behavior and action, the problem recurs as to the difference between piece and part.
We all know, from what we experience with and within ourselves, that our conscious acts spring from our desires and our fears. Intuition tells us that that is true also of our fellows and of the higher animals. We all try to escape pain and death, while we seek what is pleasant. We are all ruled in what we do by impulses; and these impulses are so organized that our actions in general serve for our self preservation and that of the race. Hunger, love, pain, fear are some of those inner forces which rule the individual’s instinct for self preservation. At the same time, as social beings, we are moved in the relations with our fellow beings by such feelings as sympathy, pride, hate, need for power, pity, and so on. All these primary impulses, not easily described in words, are the springs of man’s actions. All such action would cease if those powerful elemental forces were to cease stirring within us. Though our conduct seems so very different from that of the higher animals, the primary instincts are much alike in them and in us. The most evident difference springs from the important part which is played in man by a relatively strong power of imagination and by the capacity to think, aided as it is by language and other symbolical devices. Thought is the organizing factor in man, intersected between the causal primary instincts and the resulting actions. In that way imagination and intelligence enter into our existence in the part of servants of the primary instincts. But their intervention makes our acts to serve ever less merely the immediate claims of our instincts.
We are told that “Mathematics is that study which knows nothing of observation, nothing of experiment, nothing of induction, nothing of causation.” I think no statement could have been made more opposite to the facts of the case; that mathematical analysis is constantly invoking the aid of new principles, new ideas, and new methods, not capable of being defined by any form of words, but springing direct from the inherent powers and activities of the human mind, and from continually renewed introspection of that inner world of thought of which the phenomena are as varied and require as close attention to discern as those of the outer physical world (to which the inner one in each individual man may, I think, be conceived to stand somewhat in the same relation of correspondence as a shadow to the object from which it is projected, or as the hollow palm of one hand to the closed fist which it grasps of the other), that it is unceasingly calling forth the faculties of observation and comparison, that one of its principal weapons is induction, that it has frequent recourse to experimental trial and verification, and that it affords a boundless scope for the exercise of the highest efforts of the imagination and invention.
We now live in an age in which science is a court from which there is no appeal. And this issue this time around, at the beginning of the twenty-first century, is not the evolution of the species, which can seem a remote business, but the nature of our own precious inner selves.
What is exact about mathematics but exactness? And is not this a consequence of the inner sense of truth?
…nature seems very conversant with the rules of pure mathematics, as our own mathematicians have formulated them in their studies, out of their own inner consciousness and without drawing to any appreciable extent on their experience of the outer world.