Quotes About Himself

When a man begins to know himself a little he will see in himself many things that are bound to horrify him. So long as a man is not horrified at himself he knows nothing about himself.

Sometimes a man imagines that he will lose himself if he gives himself, and keep himself if he hides himself. But the contrary takes place with terrible exactitude.

As Lucretius says: 'Thus ever from himself doth each man flee.' But what does he gain if he does not escape from himself? He ever follows himself and weighs upon himself as his own most burdensome companion. And so we ought to understand that what we struggle with is the fault, not of the places, but of ourselves

If He opens a door for you, thereby making Himself known, pay no heed if your do not measure up to this. For, in truth, He has not opened if for you but out of a desire to make Himself known to you. Do you not know that He is the one who presented the knowledge of Himself to you, whereas you are the one who presented Him with deeds? What a difference between what He brings to you and what you present to Him!

Man can will nothing unless he has first understood that he must count on no one but himself; that he is alone, abandoned on earth in the midst of his infinite responsibilities, without help, with no other aim than the one he sets himself, with no other destiny than the one he forges for himself on this earth.

At one time I thought the most important thing was talent. I think now that the young man must possess or teach himself, training himself, in infinite patience, which is to try and to try until it comes right. He must train himself in ruthless intolerance-that is to throw away anything that is false no matter how much he might love that page or that paragraph. The most important thing is insight, that is to be-curiosity-to wonder, to mull, and to muse why it is that man does what he does, and if you have that, then I don't think the talent makes much difference, whether you've got it or not.

Love is in the pleasure of possession, but in the Love of Allah there is no pleasure of possession, because the stations of the Reality are wonderment, the cancelling of the debt which is owed, and the blinding of vision. The Love of the human being for God is a reverence which penetrates the very depths of his being, and which is not permitted to be given except to Allah alone. The Love of Allah for the human being is that He Himself gives proof of Himself, not revealing Himself to anything that is not He.

The sage knows himself, but does not parade. He cherishes himself, but does not praise himself.

A person is bound to lose when he talks about himself; if he belittles himself, he is believed; if he praises himself, he isn't believed.

Remember one thing: the one who brings unhappiness to others in the end becomes unhappy himself, and the one who brings happiness to others in the end reaches to the heights of happiness. That's why I am saying that someone who tries to give happiness develops the center of happiness inside himself, and someone who tries to bring unhappiness to others develops the center of unhappiness inside himself.

It's just as hard for man to break the habit of thinking of himself as central to the species as it was to break the habit of thinking of himself as central to the universe. He sees himself quite unconsciously as the main line of evolution, with a female satellite revolving around him as the moon revolves around the earth. This not only causes him to overlook valuable clues to our ancestry, but sometimes leads him into making statements that are arrant and demonstrable nonsense.

It is a curious fact that no man likes to call himself a glutton, and yet each of us has in him a trace of gluttony, potential or actual. I cannot believe that there exists a single coherent human being who will not confess, at least to himself, that once or twice he has stuffed himself to bursting point on anything from quail financiere to flapjacks, for no other reason than the beastlike satisfaction of his belly.

The more one forgives himself - by giving himself to a cause to serve or another person to love - the more human he is and the more he actualizes himself.

...being human always points, and is directed, to something, or someone, other than oneself—be it meaning to fulfill or another human being to encounter. The more one forgets himself—by giving himself to a cause to serve or another person to love—the more human he is and the more he actualizes himself.... What is called self-actualization is not an attainable aim at all, for the simple reason that the more one would strive for it, the more he would miss it. In other words, self-actualization is possible only as a side-effect of self-transcendence.

A noble man compares and estimates himself by an idea which is higher than himself, and a mean man, by one lower than himself.

The wise man puts himself last and finds himself first.

When a man spends his own money to buy something for himself, he is very careful about how much he spends and how he spends it. When a man spends his own money to buy something for someone else, he is still very careful about how much he spends, but somewhat less what he spends it on. When a man spends someone else's money to buy something for himself, he is very careful about what he buys, but doesn't care at all how much he spends. And when a man spends someone else's money on someone else, he does't care how much he spends or what he spends it on. And that's government for you.

Man stands alone in the universe, a unique product of a long, unconscious, impersonal, material process with unique understanding and potentialities. These he owes to no one but himself, and it is to himself that he is responsible. He is not the creature of uncontrollable and undeterminable forces, but is his own master. He can and must decide and manage his own destiny.

"I liked the feeling of love," [Jonas] confessed. He glanced nervously at the speaker on the wall, reassuring himself that no one was listening. "I wish we still had that," he whispered. "Of course," he added quickly, "I do understand that it wouldn't work very well. And that it's much better to be organized the way we are now. I can see that it was a dangerous way to live." [...] "Still," he said slowly, almost to himself, "I did like the light they made. And the warmth."

A man has deprived himself of the best there is in the world who has deprived himself of this.

The possible redemption from the predicament of irreversibility──of being unable to undo what one has done──is the faculty of forgiving. The remedy for unpredictability, for the chaotic uncertainty of the future, is contained in the faculty to make and keep promises. Both faculties depend upon plurality, on the presence and acting of others, for no man can forgive himself and no one can be bound by a promise made only to himself.

When a man really gives up trying to make something out of himself - a saint, or a converted sinner, or a churchman (a so-called clerical somebody), a righteous or unrighteous man,...and throws himself into the arms of God...then he wakes with Christ in Gethsemane. That is faith, that is metanoia and it is thus that he becomes a man and Christian.

What can you conceive more silly and extravagant than to suppose a man racking his brains, and studying night and day how to fly? ... wearying himself with climbing upon every ascent, ... bruising himself with continual falls, and at last breaking his neck? And all this, from an imagination that it would be glorious to have the eyes of people looking up at him, and mighty happy to eat, and drink, and sleep, at the top of the highest trees in the kingdom.

Who forces himself on others is to himself a load. Impetuous curiosity is empty and inconstant. Prying intrusion may be suspected of whatever is little.

Man's abiding happiness is not in getting anything but in giving himself up to what is greater than himself, to ideas which are larger than his individual life, the idea of his country, of humanity, of God.

Don't count your wrongs, count your blessings and you shall not fail. Any human who calls himself a creature of God and does not count, many times during the day, the blessings but only counts what he doesn't have is insulting to God and to himself; he is a living non-reality.

The essence in obedience consists in the fact that a person comes to view himself as an instrument for carrying out another person's wishes and he therefore no longer regards himself as responsible for his actions.

He [A. J. Balfour] was eminently one of the Cole Porter school of famous men, who only fell to rise again. Picking himself up and brushing himself down became a minor art form, ruefully admired by his contemporaries.

Cronenberg's a lot of fun, and that a lot of people don't know watching his movies. He doesn't take himself seriously. He's still reinventing himself.

At that instant he knew that all his doubts, even the impossibility of believing with his reason, of which he was aware in himself, did not in the least hinder his turning to God. All of that now floated out of his soul like dust. To whom was he to turn if not to Him in whose hands he felt himself, his soul, and his love?

A faith-holder puts himself below his faith and lets it guide his actions. The fanatic puts himself above it and uses it as an excuse for his actions.

He does not show humility who accuses himself (for who will not accept rebukes from himself?), but he who, being rebuked by another, does not decrease his love toward him.

Criticism has plucked the imaginary flowers on the chain not in order that man shall continue to bear that chain without fantasy or consolation, but so that he shall throw off the chain and pluck the living flower. The criticism of religion disillusions man, so that he will think, act, and fashion his reality like a man who has discarded his illusions and regained his senses, so that he will move around himself as his own true Sun. Religion is only the illusory Sun which revolves around man as long as he does not revolve around himself.

For a very great many years, I asked this question: ‘To communicate or not to communicate?’ If one got himself in such thorough trouble by communication, then of course one should stop communicating. But this is not the case. If one gets himself into trouble by communicating, he should further communicate. More communication, not less, is the answer.

Wisdom allows nothing to be good that will not be so forever; no man to be happy but he that needs no other happiness than what he has within himself; no man to be great or powerful that is not master of himself.

He had once found himself in a room with Lady Bessborough's long-haired white cat. He happened to be dressed in an immaculate black coat and trousers, and was there thoroughly alarmed by the cat's stalking round and round and making motions as if it proposed to sit upon him. He waited until he believed himself to be unobserved, then he picked it up, opened a window, and tossed it out. Despite falling three storeys to the ground, the cat survived, but one of its legs was never quite right afterward and it always evinced the greatest dislike of gentlemen in black clothes.

The king is as much bound by his oath not to infringe the legal rights of the people, as the people are bound to yield subjection to him. From whence it follows that as soon as the prince sets himself above the law, he loses the king in the tyrant. He does, to all intents and purposes, un-king himself.

No man can produce great things who is not thoroughly sincere in dealing with himself, who would not exchange the finest show for the poorest reality, who does not so love his work that he is not only glad to give himself for it, but finds rather a gain than a sacrifice in the surrender.

I want a man who knows something about himself. And is appalled. And has to forgive himself to get along.

I am absent altogether too much to be a suitable instructor for a law-student. When a man has reached the age that Mr. Widner has,and has already been doing for himself, my judgment is, that he reads the books for himself without an instructor. That is precisely the way I came to the law.

Each individual composes the music of his own life. If he injures another, he brings disharmony. When his sphere is disturbed, he is disturbed himself, and there is a discord in the melody of his life. If he can quicken the feeling of another to joy or to gratitude, by that much he adds to his own life; he becomes himself by that much more alive. Whether conscious of it or not, his thought is affected for the better by the joy or gratitude of another, and his power and vitality increase thereby, and the music of his life grows more in harmony.

The un-happiest of mortals is that man who insists upon reliving the past, over and over in imagination - continually criticizing himself for past mistakes - continually condemning himself for past sins.

In the Name of Allah the Merciful, the Compassionate, Who manifests Himself through everything, the revelation of a clear knowing to whomsoever He wishes, peace be upon you, my son. This praise belongs to Allah Who manifests Himself on the head of a pin to whom He wishes, so that one testifies that He is not, and another testifies that there is none other than He. But the witnessing in the denying of Him is not rejected, and the witnessing in the affirming of Him is not praised.

To the untrue man, the whole universe is false- it is impalpable- it shrinks to nothing within his grasp. And he himself is in so far as he shows himself in a false light, becomes a shadow, or, indeed, ceases to exist.

A man's true greatness lies in the consciousness of an honest purpose in life, founded on a just estimate of himself and everything else, on frequent self-examinations, and a steady obedience to the rule which he knows to be right, without troubling himself about what others may think or say, or whether they do or do not that which he thinks and says and does.

The autonomous individual, striving to realize himself and prove his worth, has created all that is great in literature, art, music, science and technology. The autonomous individual, also, when he can neither realize himself nor justify his existence by his own efforts, is a breeding call of frustration, and the seed of the convulsions which shake our world to its foundations.

Pain and pleasure, like light and darkness, succeed each other; and he that knows how to accommodate himself to their periodical returns, and can wisely extract the good from the evil, knows only how to live: this is true contentment, at least all that is to be had of it in this world; and for this every man must be indebted not to his fortune, but to himself.

If man do not find in himself the required (or wished, or wanted, - "voulue", Fr.) force to accomplish his moral aspirations, he can try to purt himself in the conditions suitable to assist (or promote, or further, -"favoriser", Fr.) his self-control.