A Quote by Jane Austen
There is a quickness of perception in some, a nicety in the discernment of character, a natural penetration, in short, which no experience in others can equal.
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Youth has a quickness of apprehension, which it is very apt to mistake for an acuteness of penetration.
What you see is not what others see. We inhabit parallel worlds of perception, bounded by our interests and experience. What is obvious to some is invisible to others.
To be forward to praise others implies either great eminence, that can afford to, part with applause; or great quickness of discernment, with confidence in our own judgments; or great sincerity and love of truth, getting the better of our self-love.
We're all animals, high school is animals, but some of us are more animal than others. Like in 'Animal Farm,' which I read, all animals are created equal, but some are more equal than others? Here in the real world, all equals are created animal, but some are more animal than others.
We see that God has implanted in all things a natural desire to exist with the fullest measure of existence that is compatible with their particular nature. To this end they are endowed with suitable faculties and activities; and by means of these there is in them a discernment that is natural and in keeping with the purpose of their knowledge, which ensures their natural inclination serving its purpose and being able to reach its fulfilment in that object towards which it is attracted by the weight of its own nature.
The artistic experience, at its highest, was actually a natural analogue of mystical experience. It produced a kind of intuitive of perception.
When they say all men are created equal, that bothers me. I told you some are thin, some are heavy, some have better eyesight than others. I don't know what that means. I think they're trying to talk about equal opportunity and I know that doesn't exist. If you don't have the money to go to college, the word 'equal opportunities' mean nothing
The facts which our senses present to us are socially performed in two ways: through the historical character of the object perceived and through the historical character of the perceiving organ. Both are not simply natural; they are shaped by human activity, and yet the individual perceives himself as receptive and passive in the act of perception.
The most part of men, though they have the use of reasoning a little way, as in numbering to some degree; yet it serves them to little use in common life; in which they govern themselves, some better, some worse, according to their differences of experience, quickness of memory, and inclinations to several ends; but specially according to good or evil fortune, and the errors of one another.
There is but one power which heals—that is God. The state or condition through which the healing takes place is the confidence of the heart. By some this state is reached through pills, powders, and physicians. By others through hygiene, fasting, and prayer. By others through direct perception.
The active part of man consists of powerful instincts, some of which are gentle and continuous; others violent and short; some baser, some nobler, and all necessary.
Some people think they have discernment when actually they are just suspicious. Suspicion comes out of the unrenewed mind; discernment comes out of the renewed spirit.
Because of jealousy you are in constant suffering; you become mean to others. And because of jealousy you start becoming phony, because you start pretending. You start pretending things that you don't have, you start pretending things which you CAN'T have, which are not natural to you. You become more and more artificial. Imitating others, competing with others, what else can you do? If somebody has something and you don't have it, and you don't have a natural possibility of having it, the only way is to have some cheap substitute for it.
Some would suggest that there has been a dramatic change in our perception of the world and ourselves within the world. Others have observed that there has been an almost complete about-face in a relatively short span of time.
Perception without the word, which is without thought, is one of the strangest phenomena. Then the perception is much more acute, not only with the brain, but also with all the senses. Such perception is not the fragmentary perception of the intellect nor the affair of the emotions. It can be called a total perception, and it is part of meditation.
We are dominated by everything with which our self is identified. We can dominate and control everything from which we disidentify ourselves. The normal mistake we all make is to identify ourselves with some content of consciousness rather than with consciousness itself. Some people get their identity from their feelings, others from their thoughts, others from their social roles. But this identification with a part of the personality destroys the freedom which comes from the experience of the pure “I”.
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