A Quote by Johann Wolfgang von Goethe
But the valid issue is the extent to which man knows how to form and master the material at his command.
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The modern age has a false sense of superiority, because of the great mass of data at its disposal. But the valid criterion of distinction is rather the extent to which man knows how to form and master the material at his command.
I consider how little man is, yet, in his own mind, how great. He is lord and master of all things, yet scarce can command anything.
A man has to learn that he cannot command things, but that he can command himself; that he cannot coerce the wills of others, but that he can mold and master his own will: and things serve him who serves Truth; people seek guidance of him who is master of himself.
But those dealing in the actual manufacture of mind are dealing in a very explosive material. The material is not merely the clay of which man is master, but the truths or semblances of truth which have a certain mastery over man. The material is explosive because it must be taken seriously. The men writing books really are throwing bombs.
To a large extent the evil-doers have succeeded in producing at the output end of their machine a kind of black man who is man only in form. This is the extent to which the process of dehumanization has advanced.
The difference between the novice and the master is simply that the novice has not learnt, yet, how to do things in such a way that he can afford to make small mistakes. The master knows that the sequence of his actions will always allow him to cover his mistakes a little further down the line. It is this simple but essential knowledge which gives the work of a master carpenter its wonderful, smooth, relaxed, and almost unconcerned simplicity.
A master in the art of living draws no sharp distinction between his work and his play; his labor and his leisure; his mind and his body; his education and his recreation. He hardly knows which is which.
A disciple came to the celebrated Master of the Good Name with a question. “Rabbi, how are we to distinguish between a true master and a fake?” And the master of the good name said, “When you meet a person who poses as a master, ask him a question: whether he knows how to purify your thoughts. If he says that he knows, then he is a fake.
Thou seest how few be the things, the which if a man has at his command his life flows gently on and is divine.
Consciousness is a state in which a man knows all at once everything that he in general knows and in which he can see how little he does know and how many contradictions there are in what he knows.
A man likes to believe that he is the master of his soul. But as long as he is unable to control his moods and emotions, or to be conscious of the myriad secret ways in which unconscious factors insinuate themselves into his arrangements and decisions, he is certainly not his own master.
The master in the art of living makes little distinction between his work and his play, his labor and his leisure, his mind and his body, his information and his recreation, his love and his religion. He hardly knows which is which. He simply pursues his vision of excellence at whatever he does, leaving others to decide whether he is working or playing. To him he's always doing both.
A man who knows the court is master of his gestures, of his eyes and of his face; he is profound, impenetratable; he dissimulates bad offices, smiles at his enemies, controls his irritation, disguises his passions, belies his heartm speaks and acts against his feelings.
A man who governs his passions is master of his world. We must either command them or be enslaved by them. It is better to be a hammer than an anvil.
When a man's life is over, it remains true that he was one sort of man and not another. A man who understands himself under the form of eternity knows the quality that eternally belongs to him, and knows that he cannot wholly die, even if he would, for when the movement of his life is over, the truth of his life remains.
I would like to suggest to you that the extent to which government in America has departed from the original design of in habiting the destructive actions of man and invoking a common justice; the extent to which government has invaded the productive and creative areas; the extent to which the government in this country has assumed the responsibility for the security, welfare, and prosperity of our people is a measure of the extent to which socialism has developed here in this land of ours.
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