236 Consciousness Quotes

Whereas Freud was for the most part concerned with the morbid effects of unconscious repression, Jung was more interested in the manifestations of unconscious expression, first in the dream and eventually in all the more orderly products of religion and art and morals.

It is also possible within this lifetime to enhance the power of the mind, enabling one to reaccess memories from previous lives. Such recollection tends to be more accessible during meditative experiences in the dream state. Once one has accessed memories of previous lives in the dream state, one gradually recalls them in the waking state.

Because our entire universe is made up of consciousness, we never really experience the universe directly we just experience our consciousness of the universe, our perception of it, so right, our only universe is perception.

How is it possible that a being with such sensitive jewels as the eyes, such enchanted musical instruments as the ears, and such fabulous arabesque of nerves as the brain can experience itself anything less than a god.

Technology is destructive only in the hands of people who do not realize that they are one and the same process as the universe.

To two men living the same number of years, the world always provides the same sum of experiences. It is up to us to be conscious of them.

A sub-clerk in the post office is the equal of a conqueror if consciousness is common to them. All experiences are indifferent in this regard. There are some that do either a service or a disservice to man. They do him a service if he is conscious. Otherwise, that has no importance: a man's failures imply judgment, not of circumstances, but of himself.

To be conscious that we are perceiving or thinking is to be conscious of our own existence.

The ultimate value of life depends upon awareness and the power of contemplation rather than upon mere survival.

I do not believe that I am now dreaming, but I cannot prove that I am not. I am, however, quite certain that I am having certain experiences, whether they be those of a dream or those of waking life.

True thusness is the substance of thought, and thought is the function of true thusness. There is no thought except that of true thusness. Thusness does not move, but its motion and function are inexhaustible.

Our whole past experience is continually in our consciousness, though most of it sunk to a great depth of dimness. I think of consciousness as a bottomless lake, whose waters seem transparent, yet into which we can clearly see but a little way.

Then there is the further question of what is the relationship of thinking to reality. As careful attention shows, thought itself is in an actual process of movement. That is to say, one can feel a sense of flow in the stream of consciousness not dissimilar to the sense of flow in the movement of matter in general. May not thought itself thus be a part of reality as a whole? But then, what could it mean for one part of reality to 'know' another, and to what extent would this be possible?

They who dream by day are cognizant of many things which escape those who dream only by night.

The end comes when we no longer talk with ourselves. It is the end of genuine thinking and the beginning of the final loneliness. The remarkable thing is that the cessation of the inner dialogue marks also the end of our concern with the world around us. It is as if we noted the world and think about it only when we have to report it to ourselves.

I believe that the unity of man as opposed to other living things derives from the fact that man is the conscious life of himself. Man is conscious of himself, of his future, which is death, of his smallness, of his impotence; he is aware of others as others; man is in nature, subject to its laws even if he transcends it with his thought.

Stand firm in your refusal to remain conscious during algebra. In real life, I assure you, there is no such thing as algebra.

The experience of life consists of the experience which the spirit has of itself in matter and as matter, in mind and as mind, in emotion, as emotion, etc.

Love of consciousness evokes the same in response Love of feeling evokes the opposite Love of body depends only on type and polarity.

One of man's important mistakes, one which must be remembered, is his illusion in regard to his I. Man such as we know him, the 'man-machine,' the man who cannot 'do,' and with whom and through whom everything 'happens,' cannot have a permanent and single I. His I changes as quickly as his thoughts, feelings and moods, and he makes a profound mistake in considering himself always one and the same person; in reality he is always a different person, not the one he was a moment ago.

I consider my selfbeing ... that taste of myself, of I and me above and in all things, which is more distinctive than the taste of ale or alum, more distinctive than the smell of walnutleaf or camphor, and is incommunicable by any means to another man.

Do you know the warm progress under the stars? Do you know we exist? Have you forgotten the keys to the kingdom? Have you been born yet & are you alive?

Music is a safe type of high. It's more the way it was supposed to be. That's where highness came, I guess, from anyway. It's nothing but rhythm and motion.

What makes mankind tragic is not that they are the victims of nature, it is that they are conscious of it.

To me there is in happiness an element of self-forgetfulness. You lose yourself in something outside yourself when you are happy; just as when you are desperately miserable you are intensely conscious of yourself, are a solid little lump of ego weighing a ton.

The growth of one blesses all. I am commited to grow in love. All that I touch, I leave in love. I move through this world consciously and creatively.

My unconscious knows more about the consciousness of the psychologist than his consciousness knows about my unconscious.

Prana is implicate to matter but explicate to mind; mind is implicate to prana but explicate to soul; soul is implicate to mind but explicate to spirit; and the spirit is the source and suchness of the entire sequence.

In other words, the real problem is not exterior. The real problem is interior. The real problem is how to get people to internally transform, from egocentric to sociocentric to worldcentric consciousness, which is the only stance that can grasp the global dimensions of the problem in the first place, and thus the only stance that can freely, even eagerly, embrace global solutions.

Global consciousness is not an objective belief that can be taught to anybody and everybody, but a subjective transformation in the interior structures that can hold belief in the first place, which itself is the product of a long line of inner consciousness development.

Spirit slumbers in nature, awakens in mind, and finally recognizes itself as Spirit in the transpersonal domains.

The historic ascent of humanity, taken as a whole, may be summarized as a succession of victories of consciousness over blind forces - in nature, in society, in man himself.

I feel some part of me can wake up and be very existential and the next day wake up and be sort of in love with the universe.

The truth is that God is the force. He is the essence of life. He is pure and undefiled consciousness. He is eternal.

A person who thinks all the time has nothing to think about except thoughts. So he loses touch with reality, and lives in a world of illusion.

True philosophy must start from the most immediate and comprehensive fact of consciousness: 'I am life that wants to live, in the midst of life that wants to live.'

The primary reality is not what I think, but that I live, for those also live who do not think.

To realize freedom the mind has to learn to look at life, which is a vast movement, without the bondage of time, for freedom lies beyond the field of consciousness - care for watching, but don't stop and interpret 'I am free,' then you're living in a memory of something that has gone before.

It is apparently vital that we should be in the dark about ourselves - not to be clear about our intentions, fears, and hopes. There is a stubborn effort in us to set up a compact screen between consciousness and the self.

Man may be defined as the animal that can say 'I,' that can be aware of himself as a separate entity.

I hope it is true that a man can die and yet not only live in others but give them life, and not only life but that great consciousness of life.

We should be wondering tonight, 'Is there a world?' But I could go and talk on 5, 10, 20 minutes about is there a world, because there is really no world, cause sometimes I'm walkin' on the ground and I see right through the ground. And there is no world. And you'll find out.

I believe that with the advent of acid, we discovered a new way to think, and it has to do with piecing together new thoughts in your mind. Why is it that people think it's so evil? What is it about it that scares people so deeply, even the guy that invented it, what is it? Because they're afraid that there's more to reality than they have confronted. That there are doors that they're afraid to go in, and they don't want us to go in there either, because if we go in we might learn something that they don't know. And that makes us a little out of their control.

The integral approach is committed to the full spectrum of consciousness as it manifests in all its extraordinary diversity. This allows the integral approach to recognize and honor the Great Holarchy of Being first elucidated by the perennial philosophy and the great wisdom traditions in general.... The integral vision embodies an attempt to take the best of both worlds, ancient and modern. But that demands a critical stance willing to reject unflinchingly the worst of both as well.

Our awareness is all that is alive and maybe sacred in any of us. Everything else about us is dead machinery.

I have always felt that humor was a wonderful vehicle to let us become connected with each other and ourselves: I try to portray the similarities and polarities in men and women, so that we can acknowledge and embrace our collective consciousness.

The governing idea of Hellenism is spontaneity of consciousness; that of Hebraism, strictness of conscience.

'Television, the drug of the nation, breeding ignorance and feeding radiation...'

Some say that gleams of a remoter world Visit the soul in sleep, - that death is slumber, And that its shapes the busy thoughts outnumber Of those who wake and live.

Yes, there were times when I forgot not only who I was, but that I was, forgot to be.

The basic tenet of black consciousness is that the black man must reject all value systems that seek to make him a foreigner in the country of his birth and reduce his basic human dignity.

The Self when it appears behind the universe is called God. The same Self when it appears behind this little universe-the body-is the soul.

'Tact is the discrimination of differences. It consists in conscious deviations.'

There is but one indefectibly certain truth, and that is the truth that pyrrhonistic scepticism itself leaves standing, - the truth that the present phenomenon of consciousness exists.

If I didn't wake up, I'd still be sleeping.

Consciousness is unquantifiable, a ghost in the machine, barely considered real at all, though in a sense this flickering mosaic of awareness is the only true reality that we can ever know.

Underneath the superficial self, which pays attention to this and that, there is another self more really us than I. And the more you become aware of the unknown self - if you become aware of it - the more you realize that it is inseparably connected with everything else that is. You are a function of this total galaxy, bounded by the Milky Way, and this galaxy is a function of all other galaxies. You are that vast thing that you see far, far off with great telescopes. You look and look, and one day you are going to wake up and say, 'Why, that's me!' And in knowing that, you know that you never die. You are the eternal thing that comes and goes that appears - now as John Jones, now as Mary Smith, now as Betty Brown - and so it goes, forever and ever and ever.

From the evening breeze to this hand on my shoulder, everything has its truth. Consciousness illuminates it by paying attention to it.

A human being is a 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 to 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.

I was very moved by that play once again when the Royal Shakespeare Company did a production that toured the cathedrals of England. Then they took it to Poland and performed it in the cathedrals there, too. The actors said it changed their lives. Officials wept; they were speechless after the play, and everyone knew why. It was because they had to enforce the kind of repression the play was attacking. That made me prouder than anything I ever did in my life. The mission of the theater, after all, is to change, to raise the consciousness of people to their human possibilities.

When there is freedom from mechanical conditioning, there is simplicity. The classical man is just a bundle of routine, ideas and tradition. If you follow the classical pattern, you are understanding the routine, the tradition, the shadow - you are not understanding yourself.

But that in any city, in any cluster of people, there a few people who are awake at this hour, who are both awake and dancing, and it's here that we need to be. That if we are living as we were this week, that we had to be awake with the people who are still dancing.

What is it that distinguishes man from animals? It is not his upright posture. That was present in the apes long before the brain began to develop. Nor is it the use of tools. It is something altogether new, a previously unknown quality: self-awareness. Animals, too, have awareness. They are aware of objects; they know this is one thing and that another. But when the human being as such was born he had a new and different consciousness, a consciousness of himself; he knew that he existed and that he was something different, something apart from nature, apart from other people, too. He experienced himself. He was aware that he thought and felt. As far as we know, there is nothing analogous to this anywhere in the animal kingdom. That is the specific quality that makes human beings human.

Evil is a radiation of the human consciousness in certain transitional positions. It is not actually the sensual world that is a mere appearance; what is so is the evil of it, which, admittedly, is what constitutes the sensual world in our eyes.

The dream reveals the reality which conception lags behind. That is the horror of life - the terror of art.

A creator is not in advance of his generation but he is the first of his contemporaries to be conscious of what is happening to his generation. A creator who creates, who is not an academician, who is not someone who studies in a school where the rules are already known, and of course being known they no longer exist, a creator then who creates is necessarily of his generation. His generation lives in its contemporary way but they only live in it. In art, in literature, in the theatre, in short in everything that does not contribute to their immediate comfort they live in the preceding generation.

In this constant battle which we call living, we try to set a code of conduct according to the society in which we are brought up, whether it be a Communist society or a so-called free society; we accept a standard of behaviour as part of our tradition as Hindus or Muslims or Christians or whatever we happen to be. We look to someone to tell us what is right or wrong behaviour, what is right or wrong thought, and in following this pattern our conduct and our thinking become mechanical, our responses automatic. We can observe this very easily in ourselves.

Focused on our good, focused on our abundance we naturally attract more of the same. This is spiritual law. Our consciousness is creative. What we focus on, we empower and enlarge. Good multiplies when focused upon. Negativity multiplies when focused upon. The choice is ours: Which do we want more of?

All religions, with their gods, their demigods, and their prophets, their messiahs and their saints, were created by the credulous fancy of men who had not attained the full development and full possession of their faculties. Consequently, the religious heaven is nothing but a mirage in which man, exalted by ignorance and faith, discovers his own image, but enlarged and reversed - that is, divinized. The history of religion, of the birth, grandeur, and decline of the gods who have succeeded one another in human belief, is nothing, therefore, but the development of the collective intelligence and conscience of mankind.

It [LSD] opened my eyes. We only use one-tenth of our brain. Just think of what we could accomplish if we could only tap that hidden part! It would mean a whole new world if the politicians would take LSD. There wouldn't be any more war or poverty or famine.

We try to realise the essential unity of the world with the conscious soul of man; we learn to perceive the unity held together by the one Eternal Spirit, whose power creates the earth, the sky, and the stars, and at the same time irradiates our minds with the light of a consciousness that moves and exits in unbroken continuity with the outer world.

The unconscious is the larger circle which includes within itself the smaller circle of the conscious; everything conscious has its preliminary step in the unconscious, whereas the unconscious may stop with this step and still claim full value as a psychic activity. Properly speaking, the unconscious is the real psychic; its inner nature is just as unknown to us as the reality of the external world, and it is just as imperfectly reported to us through the data of consciousness as is the external world through the indications of our sensory organs.

I am willing to believe that my unobtainable sixty seconds within a sponge or a flatworm might not reveal any mental acuity that I would care to call consciousness. But I am also confident [:] that vultures and sloths, as close evolutionary relatives with the same basic set of organs, lie on our side of any meaningful (and necessarily fuzzy) border-and that we are therefore not mistaken when we look them in the eye and see a glimmer of emotional and conceptual affinity.

Whenever in my dreams, I see the dead, they always appear silent, bothered, strangely depressed, quite unlike their dear bright selves. I am aware of them, without any astonishment, in surroundings they never visited during their earthly existence, in the house of some friend of mine they never knew. They sit apart, frowning at the floor, as if death were a dark taint, a shameful family secret. It is certainly not then - not in dreams - but when one is wide awake, at moments of robust joy and achievement, on the highest terrace of consciousness, that mortality has a chance to peer beyond its own limits, from the mast, from the past and its castle-tower. And although nothing much can be seen through the mist, there is somehow the blissful feeling that one is looking in the right direction.

As we take, in fact, a general view of the wonderful stream of our consciousness, what strikes us first is this different pace of its parts. Like a bird's life, it seems to be made of an alternation of flights and perchings.

As the brain-changes are continuous, so do all these consciousnesses melt into each other like dissolving views. Properly they are but one protracted consciousness, one unbroken stream.

'Only the modern city,' Hegel dares to write, 'offers the mind a field in which it can become aware of itself.' We are thus living in the period of big cities. Deliberately, the world has been amputated of all that constitutes its permanence: nature, the sea, hilltops, evening meditation. Consciousness is to be found only in the streets, because history is to be found only in the streets - this is the edict.

We are a way for the universe to know itself.

Consciousness is much more of the implicate order than is matter.

The first thing I remember about the world:is that I was a stranger in it. This feeling, which is at once the glory and desolation of homo sapiens, provides the only thread of consistency that I can detect in my life.

Consciousness, then, does not appear to itself chopped up in bits...A 'river' or a 'stream' are the metaphors by which it is most naturally described. In talking of it hereafter, let us call it the stream of thought, of consciousness, or of subjective life.

To live sanely in Los Angeles (or, I suppose, in any other large American city) you have to cultivate the art of staying awake. You must learn to resist (firmly but not tensely) the unceasing hypnotic suggestions of the radio, the billboards, the movies and the newspapers; those demon voices which are forever whispering in your ear what you should desire, what you should fear, what you should wear and eat and drink and enjoy, what you should think and do and be. They have planned a life for you - from the cradle to the grave and beyond - which it would be easy, fatally easy, to accept. The least wandering of the attention, the least relaxation of your awareness, and already the eyelids begin to droop, the eyes grow vacant, the body starts to move in obedience to the hypnotist's command. Wake up, wake up - before you sign that seven-year contract, buy that house you don't really want, marry that girl you secretly despise. Don't reach for the whisky, that won't help you. You've got to think, to discriminate, to exercise your own free will and judgment. And you must do this, I repeat, without tension, quite rationally and calmly. For if you give way to fury against the hypnotists, if you smash the radio and tear the newspapers to shreds, you will only rush to the other extreme and fossilize into defiant eccentricity.

My personal theology is described in the Gifford lectures that I gave at Aberdeen in Scotland in 1985, published under the title, Infinite In All Directions. Here is a brief summary of my thinking. The universe shows evidence of the operations of mind on three levels. The first level is elementary physical processes, as we see them when we study atoms in the laboratory. The second level is our direct human experience of our own consciousness. The third level is the universe as a whole. Atoms in the laboratory are weird stuff, behaving like active agents rather than inert substances. They make unpredictable choices between alternative possibilities according to the laws of quantum mechanics. It appears that mind, as manifested by the capacity to make choices, is to some extent inherent in every atom. The universe as a whole is also weird, with laws of nature that make it hospitable to the growth of mind. I do not make any clear distinction between mind and God. God is what mind becomes when it has passed beyond the scale of our comprehension. God may be either a world-soul or a collection of world-souls. So I am thinking that atoms and humans and God may have minds that differ in degree but not in kind. We stand, in a manner of speaking, midway between the unpredictability of atoms and the unpredictability of God. Atoms are small pieces of our mental apparatus, and we are small pieces of God's mental apparatus. Our minds may receive inputs equally from atoms and from God. This view of our place in the cosmos may not be true, but it is compatible with the active nature of atoms as revealed in the experiments of modern physics. I don't say that this personal theology is supported or proved by scientific evidence. I only say that it is consistent with scientific evidence.

The object of education is to give man the unity of truth. Formerly, when life was simple, all the different elements of man were in complete harmony. But when there came the separation of the intellect from the spiritual and the physical, the school education put entire emphasis on intellect and the physical side of man. We devote our sole attention to giving children information, not knowing that by this emphasis we are accentuating a break between the intellectual, physical, and the spiritual life... I believe in a spiritual world- not as anything separate from this world- but as its innermost truth. With the breath we draw we must always feel this truth, that we are living in God. Born in this great world, full of the mystery of the infinite, we cannot accept our existence as a momentary outburst of chance drifting on the current of matter toward an eternal nowhere. We cannot look upon our lives as dreams of a dreamer who has no awakening in all time. We have a personality to which matter and force are unmeaning unless related to something infinitely personal, whose nature we have discovered, in some measure, in human love, in the greatness of the good, in the martyrdom of heroic souls, in the ineffable beauty of nature which can never be a mere physical fact nor anything but an expression of personality.

The 'Other Half' is the word. The 'Other Half' is an organism. Word is an organism. The presence of the 'Other Half' is a seperate organism attached to your nervous system on an air line of words can now be demonstrated experimentally. One of the most common 'hallucinations' of subject during sense withdrawal is the feeling of another body sprawled through the subject's body at an angle...yes quite an angle it is the 'Other Half' worked quite some years on a symbiotic basis. From symbiosis to parasitism is a short step. The word is now a virus. The flu virus may have once been a healthy lung cell. It is now a parasitic organism that invades and damages the central nervous system. Modern man has lost the option of silence. Try halting sub-vocal speech. Try to achieve even ten seconds of inner silence. You will encounter a resisting organism that forces you to talk. That organism is the word.

Shaw knows at any moment, on any subject, what he thinks, what you will think, what others have thought, what all this thinking entails; and he takes the most elaborate pains to bring these thoughts to light in a form which is by turns abstract and familiar, conciliatory and aggressive, obvious and inferential, comic and puzzling. In a word, Shaw is perhaps the most consciously conscious mind that has ever thought - certainly the most conscious since Rousseau; which may be why both of them often create the same impression of insincerity amounting to charlatanism. Yet it is by excess of honesty that Shaw himself lent color to his representation as an inconsequential buffoon bent on monopolizing the spotlight.

Man such as we know him, is a machine.

When we look at what is taking place in the world we begin to understand that there is no outer and inner process; there is only one unitary process, it is a whole, total movement, the inner movement expressing itself as the outer and the outer reacting again on the inner. To be able to look at this seems to me all that is needed, because if we know how to look, then the whole thing becomes very clear, and to look needs no philosophy, no teacher. Nobody need tell you how to look. You just look. Can you then, seeing this whole picture, seeing it not verbally but actually, can you easily, spontaneously, transform yourself? That is the real issue. Is it possible to bring about a complete revolution in the psyche?

Our life is no Dream, but it may and will perhaps become one.

Want of love is a degree of callousness; for love is the perfection of consciousness. We do not love because we do not comprehend, or rather we do not comprehend because we do not love. For love is the ultimate meaning of everything around us. It is not a mere sentiment; it is truth; it is the joy that is at the root of all creation. It is the white light of pure consciousness that emanates from Brahma. So, to be one with this sarvanubhuh, this all-feeling being who is in the external sky, as well as in our inner soul, we must attain to that summit of consciousness, which is love: Who could have breathed or moved if the sky were not filled with joy, with love?

Look here, I often feel the same in more than one respect - not just in financial things, but in art itself, and in life in general. But do you think it's anything exceptional? Don't you think every man with a little spirit and energy has those moments? Moments of melancholy, of distress, of anguish - I think we all have them to a greater or lesser extent, and it is a condition of every conscious human life. It seems that some people have no consciousness of self. But for all that, those who have it may sometimes be in distress, they are not unhappy, nor is the distress anything exceptional.

It is, indeed, a remarkable circumstance that when Western civilization discovers Relativity it applies it to the manufacture of atom-bombs, whereas this Oriental civilization applies it to the development of new states of consciousness.