Welcome to our Mind collection, a journey into the intricate landscape of thoughts, perceptions, and the endless possibilities that arise from the depths of the human consciousness. In this curated compilation of quotes, we explore the complexities of the mind, celebrating its creativity, the power of focus, and the transformative potential it holds.
The mind is more than a mere organ; it's the wellspring of ideas, the canvas of imagination, and the nexus of our unique experiences. Our Mind quotes honor the beauty of mindfulness, the expansiveness of curiosity, and the way the mind shapes our perceptions of the world and ourselves.
Whether you're an advocate for mental health, captivated by the wonders of neuroscience, or simply drawn to the exploration of human cognition, these quotes offer insights into the profound role and the boundless capacities of the human mind.
Embark on a journey that celebrates the power of positive thinking, the art of focusing intention, and the connection between mind and body. Discover the stories of resilience that arise from nurturing a healthy mind, the empowerment that comes from understanding mental processes, and the limitless potential that emerges when we tap into the untapped corners of our consciousness.
Morals excite passions, and produce or prevent actions. Reason of itself is utterly impotent in this particular. The rules of morality, therefore, are not conclusions of our reason.
Eventually, meditation will make our mind calm, clear, and as concentrated as a laser which we can focus at will. This capacity of one-pointed attention is the essence of genius. When we have this mastery over attention in everything we do, we have a genius for life.
We have no need to teach pure motives to the mind. All that is necessary to make the mind pure is to undo the negative conditioning to which it has been subjected; then we will be left with Pure, Unconditioned Awareness.
... The idea of God, as meaning an infinitely intelligent, wise and good Being, arises from reflecting on the operations of our own mind, and augmenting, without limit, those qualities of goodness and wisdom.
Liberalism and capitalism address themselves to the cool, well-balanced mind. They proceed by strict logic, eliminating any appeal to the emotions. Socialism, on the contrary, works on the emotions, tries to violate logical considerations by rousing a sense of personal interest and to stifle the voice of reason by awakening primitive instincts.
My mind is a chest of drawers. When I wish to deal with a subject, I shut all the drawers but the one in which the subject is to be found. When I am wearied, I shut all the drawers and go to sleep.
Having come to realize in the first stage of meditation that we are not our bodies, in the second stage we make an even more astounding discovery; we are not our minds either.
All this creative power of the mind amounts to no more than the faculty of compounding, transposing, augmenting, or diminishing the materials afforded us the by senses and experience.
A new type of superstition has got hold of people's minds, the worship of the state. People demand the exercise of the methods of coercion and compulsion, of violence and threat. Woe to anybody who does not bend his knee to the fashionable idols!
An unhurried mind brings the capacity to make wise choices every day - choices of how we use our time, of where we place our resources and our love. I am not just talking about avoiding the rat race, but about a life full of an artistic beauty - a life that has almost vanished from modern civilization, but is quite within the reach of everyone.
On the theory of the soul's mortality, the inferiority of women's capacity is easily accounted for: Their domestic life requires no higher faculties either of mind or body. This circumstance vanishes and becomes absolutely insignificant, on the religious theory: The one sex has an equal task to perform as the other: Their powers of reason and resolution ought also to have been equal, and both of them infinitely greater than at present.
There are three kinds of violence: one, through our deeds; two, through our words; and three, through our thoughts. …The root of all violence is in the world of thoughts, and that is why training the mind is so important.
If the contemplation, even of inanimate beauty, is so delightful; if it ravishes the senses, even when the fair form is foreign tous: What must be the effects of moral beauty? And what influence must it have, when it embellishes our own mind, and is the result of our own reflection and industry?
We can conceive a thinking being to have either many or few perceptions. Suppose the mind to be reduced even below the life of anoyster. Suppose it to have only one perception, as of thirst or hunger. Consider it in that situation. Do you conceive any thing but merely that perception? Have you any notion of self or substance? If not, the addition of other perceptions can never give you that notion.
A calm mind releases the most precious capacity a human being can have: the capacity to turn anger into compassion, fear into fearlessness, and hatred into love.
Among the arts of conversation no one pleases more than mutual deference or civility, which leads us to resign our own inclinations to those of our companions, and to curb and conceal that presumption and arrogance so natural to the human mind.
Obscurity, indeed, is painful to the mind as well as to the eye; but to bring light from obscurity, by whatever labour, must needsbe delightful and rejoicing.
A CAUSE is an object precedent and contiguous to another, and so united with it that the idea of the one determines the mind to form the idea of the other, and the impression of the one to form a more lively idea of the other.
But in many orders of beauty, particularly those of the finer arts, it is requisite to employ much reasoning, in order to feel the proper sentiment; and a false relish may frequently be corrected by argument and reflection. There are just grounds to conclude, that moral beauty partakes of this latter species, and demands the assistance of our intellectual faculties, in order to give it a suitable influence on the human mind.
Every disastrous accident alarms us, and sets us on enquiries concerning the principles whence it arose: Apprehensions spring up with regard to futurity: And the mind, sunk into diffidence, terror, and melancholy, has recourse to every method of appeasing those secret intelligent powers, on whom our fortune is supposed entirely to depend.
The forming of general maxims from particular observation is a very nice operation; and nothing is more usual, from haste or a narrowness of mind, which sees not on all sides, than to commit mistakes in this particular.
I do not think a philosopher who would apply himself so earnestly to the explaining the ultimate principles of the soul, would show himself a great master in the very science of human nature, which he pretends to explain, or very knowing in what is naturally satisfactory to the mind of man.
Upon the whole, necessity is something, that exists in the mind, not in objects; nor is it possible for us ever to form the most distant idea of it, consider'd as a quality in bodies. Either we have no idea of necessity, or necessity is nothing but that determination of thought to pass from cause to effects and effects to causes, according to their experienc'd union.
All morality depends upon our sentiments; and when any action or quality of the mind pleases us after a certain manner we say it is virtuous; and when the neglect or nonperformance of it displeases us after a like manner, we say that we lie under an obligation to perform it.
The mind is a kind of theater, where several perceptions successively make their appearence; pass, re-pass, glide away, and mingle in an infinite variety of postures and situations.
What we call a mind is nothing but a heap or collection of different perceptions, united together by certain relations and supposed, though falsely, to be endowed with a perfect simplicity and identity.