If the topic be highly abstract, show its nature by concrete examples. If it be unfamiliar, trace some point of analogy in it with the known. If it be inhuman, make it figure as part of a story. If it be difficult, couple its acquisition with some prospect of personal gain. Above all things, make sure that it shall run through certain inner changes, since no unvarying object can possibly hold the mental field for long.

Our normal waking consciousness, rational consciousness as we call it, is but one special type of consciousness, whilst all about it, parted from it by the filmiest of screens, there lie potential forms of consciousness entirely different.

All that we need explicitly to note is that, the more the passive attention is relied on, by keeping the material interesting; and the less the kind of attention requiring effort is appealed to; the more smoothly and pleasantly the classroom work goes on.

The function of ignoring, of inattention, is as vital a factor in mental progress as the function of attention itself.

The 'I think' which Kant said must be able to accompany all my objects, is the 'I breathe' which actually does accompany them.

All of our life is but a mass of small habits - practical, emotional, intellectual and spiritual - that bear us irresistibly toward our destiny.

The instant field of the present is at all times what I call the 'pure' experience. It is only virtually or potentially either object or subject as yet.