Inspirational quotes with potentiality.
For many have but one resource to sustain them in their misery, and that is to think, “Circumstances have been against me, I was worthy to be something much better than I have been. I admit I have never had a great love or a great friendship; but that is because I never met a man or a woman who were worthy of it; if I have not written any very good books, it is because I had not the leisure to do so; or, if I have had no children to whom I could devote myself it is because I did not find the man I could have lived with. So there remains within me a wide range of abilities, inclinations and potentialities, unused but perfectly viable, which endow me with a worthiness that could never be inferred from the mere history of my actions.” But in reality and for the existentialist, there is no love apart from the deeds of love; no potentiality of love other than that which is manifested in loving; there is no genius other than that which is expressed in works of art.
Every form of happiness if one, every desire is driven by the same motor--by our love for a single value, for the highest potentiality of our own existence--and every achievement is an expression of it.
Your comfort zone is a place where you keep yourself in a self-illusion and nothing can grow there but your potentiality can grow only when you can think and grow out of that zone.
What is the motive for this ‘fugitive’ way of saying “I”? It is motivated by Dasein’s falling; for as falling, it *flees* in the face of itself into the “they.” When the “I” talks in the ‘natural’ manner, this is performed by the they-self. What expresses itself in the ‘I’ is that Self which, proximally and for the most part, I am *not* authentically. When one is absorbed in the everyday multiplicity and the rapid succession [*Sich-jagen] of that with which one is concerned, the Self of the self-forgetful “I am concerned” shows itself as something simple which is constantly selfsame but indefinite and empty. Yet one *is* that with which one concerns oneself. In the ‘natural’ ontical way in which the “I” talks, the phenomenal content of the Dasein which one has in view in the "I" gets overlooked; but this gives *no justification for our joining in this overlooking of it*, or for forcing upon the problematic of the Self an inappropriate ‘categorial’ horizon when we Interpret the “I” ontologically.Of course by thus refusing to follow the everyday way in which the “I” talks, our ontological Interpretation of the ‘I’ has by no means *solved* the problem; but it has indeed *prescribed the direction* for any further inquiries. In the “I,” we have in view that entity which one is in ‘being-in-the-world’.Being-already-in-a-world, however, as Being-alongside-the-ready-to-hand-within-the-world, means equiprimordially that one is ahead of oneself. With the ‘I’, what we have in view is that entity for which the *issue* is the Being of the entity that it is. With the ‘I’, care expresses itself, though proximally and for the most part in the ‘fugitive’ way in which the “I” talks when it concerns itself with something. The they-self keeps on saying “I” most loudly and most frequently because at bottom it *is not authentically* itself, and evades its authentic potentiality-for-Being. If the ontological constitution of the Self is not to be traced back either to an “I”-substance or to a ‘subject’, but if, on the contrary, the everyday fugitive way in which we keep on saying “I” must be understood in terms of our *authentic* potentiality-for-Being, then the proposition that the Self is the basis of care and constantly present-at-hand, is one that still does not follow. Selfhood is to be discerned existentially only in one’s authentic potentiality-for-Being-one’s-Self—that is to say, in the authenticity of Dasein’s Being *as care*. In terms of care the *constancy of the Self*, as the supposed persistence of the *subjectum*, gets clarified. But the phenomenon of this authentic potentiality-for-Being also opens our eyes for the *constancy of the Self*, in the double sense of steadiness and steadfastness, is the *authentic* counter-possibility to the non-Self-constancy which is characteristic of irresolute falling. Existentially, “*Self-constancy*” signifies nothing other than anticipatory resoluteness. The ontological structure of such resoluteness reveals the existentiality of the Self’s Selfhood."―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, pp. 368-369
Dasein *is authentically itself* in the primordial individualization of the reticent resoluteness which exacts anxiety of itself. *As something that keeps *silent*, authentic *Being*-one’s-Self is just the sort of thing that does not keep on saying ‘I’; but in its reticence it ‘*is*’ that thrown entity as which it can authentically be. The Self which the reticence of resolute existence unveils is the primordial phenomenal basis for the question as to the Being of the ‘I’. Only if we are oriented phenomenally by the meaning of the Being of the authentic potentiality-for-Being-one’s-Self are we put in a position to discuss what ontological justification there is for treating substantiality, simplicity, and personality as characteristics of Selfhood. In the prevalent way of saying “I,” it is constantly suggested that what we have in advance is a Self-Thing, persistently present-at-hand; the ontological question of the Being of the Self must turn away from any such suggestion.*Care does not need to be founded in a Self. But existentiality, as constitutive for care, provides the ontological constitution of Dasein’s Self-constancy, to which there belongs, in accordance with the full structural content of care, its Being-fallen factically into non-Self-constancy*. When fully conceived, the care-structure includes the phenomenon of Selfhood. This phenomenon is clarified by Interpreting the meaning of care; and it is as care that Dasein’s totality of Being has been defined.”―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, pp. 369-370
Love loves and in loving always looks beyond what it has in hand and possesses. The driving impulse [*Triebimpuls*] which arouses may tire out; love itself does not tire. This *sursum corda* which is the essence of love may take on fundamentally different forms at different elevations in the various regions of value. The sensualist is struck by the way the pleasure he gets from the objects of his enjoyment gives him less and less satisfaction while his driving impulse stays the same or itself increases as he flies more and more rapidly from one object to the next. For this water makes one thirstier, the more one drinks. Conversely, the satisfaction of one who loves spiritual objects, whether things or persons, is always holding out new promise of satisfaction, so to speak. This satisfaction by nature increases more rapidly and is more deeply fulfilling, while the driving impulse which originally directed him to these objects or persons holds constant or decreases. The satisfaction always lets the ray of the movement of love peer out a little further beyond what is presently given. In the highest case, that of love for a person, this movement develops the beloved person in the direction of ideality and perfection appropriate to him and does so, in principle, beyond all limits.However, in both the satisfaction of pleasure and the highest personal love, the same *essentially infinite process* appears and prevents both from achieving a definitive character, although for opposite reasons: in the first case, because satisfaction diminishes; in the latter, because it increases. No reproach can give such pain and act so much as a spur on the person to progress in the direction of an aimed-at perfection as the beloved's consciousness of not satisfying, or only partially satisfying, the ideal image of love which the lover brings before her―an image he took from her in the first place. Immediately a powerful jolt is felt in the core of the soul; the soul desires to grow to fit this image. "So let me seem, until I become so." Although in sensual pleasure it is the *increased variety* of the objects that expresses this essential infinity of the process, here it is the *increased depth of absorption* in the growing fullness of one object. In the sensual case, the infinity makes itself felt as a self-propagating unrest, restlessness, haste, and torment: in other words, a mode of striving in which every time something repels us this something becomes the source of a new attraction we are powerless to resist. In personal love, the felicitous advance from value to value in the object is accompanied by a growing sense of repose and fulfillment, and issues in that positive form of striving in which each new attraction of a suspected value results in the continual abandonment of one already given. New hope and presentiment are always accompanying it. Thus, there is a positively valued and a negatively valued *unlimitedness of love*, experienced by us as a potentiality; consequently, the striving which is built upon the act of love is unlimited as well. As for striving, there is a vast difference between Schopenhauer's precipitate "willing" born of torment and the happy, God-directed "eternal striving" in Leibniz, Goethe's Faust, and J. G. Fichte."―from_Ordo Amoris_
Once you understand how powerful you are within, you exponentially increase the power and potentiality of everything outside of you.
We employ education and the convictions gained through the intermeshing of personal experiences and fresh ideas to establish the configuration of our being that in actuality was our mysterious potentiality from the very inception of our birth.
Of course anyone who truly loves books buys more of them than he or she can hope to read in one fleeting lifetime. A good book, resting unopened in its slot on a shelf, full of majestic potentiality, is the most comforting sort of intellectual wallpaper.
When life's surface reality seems to get too challenging and you can't think your way out of your reality, quit thinking. Simply drop into the space between thoughts where your unlimited potentiality resides.
Your thinking has the potentiality to make you a kid or a king, in it lies your enthronement or dethronement.
People may indeed be treated as objects and may be profoundly affected thereby. Kick a dog often enough and he will become cowardly or vicious. People who are kicked undergo similar changes; their view of the world and of themselves is transformed. . . People may indeed be brainwashed, for benign or exploitative reasons. . .If one's destiny is shaped by manipulation one has become more of an object, less of a subject, has lost freedom. . . If, however, one's destiny is shaped from within then one has become more of a creator, has gained freedom. This is self-transcendence, a process of change that originates in one's heart and expands outward. . . begins with a vision of freedom, with an "I want to become...", with a sense of the potentiality to become what one is not. One gropes toward this vision in the dark, with no guide, no map, and no guarantee. Here one acts as subject, author, creator.
Your consciousness creates pure potentiality where nothing is impossible.
If you start identifying your inner self with the spirit of pure potentiality then you are aligning with the power that helps in the manifestation of all energy in the form of matter.
Reading, writing, and personal introspection will not protect us from hardship and suffering, but they might introduce us to critical thinking and expose us to what is good in humankind and beautiful in the world that we share with all of nature. Contemplative thought, especially that supplemented with reading literature and attempting to write our own replies to the echoing voices of writers whom preceded us provide us with the potentiality for change, the possibility of personal illumination that enables us to experience a heighted quality of life.
Because it is possible to create — creating one’s self, willing to be one’s self, as well as creating in all the innumerable daily activities (and these are two phases of the same process) — one has anxiety. One would have no anxiety if there were no possibility whatever. Now creating, actualizing one’s possibilities, always involves negative as well as positive aspects. It always involves destroying the status quo, destroying old patterns within oneself, progressively destroying what one has clung to from childhood on, and creating new and original forms and ways of living. If one does not do this, one is refusing to grow, refusing to avail himself of his possibilities; one is shirking his responsibility to himself. Hence refusal to actualize one’s possibilities brings guilt toward one’s self. But creating also means destroying the status quo of one’s environment, breaking the old forms; it means producing something new and original in human relations as well as in cultural forms (e.g., the creativity of the artist). Thus every experience of creativity has its potentiality of aggression or denial toward other persons in one’s environment or established patterns within one’s self. To put the matter figuratively, in every experience of creativity something in the past is killed that something new in the present may be born. Hence, for Kierkegaard, guilt feeling is always a concomitant of anxiety: both are aspects of experiencing and actualizing possibility. The more creative the person, he held, the more anxiety and guilt are potentially present.
-the future is a most marvellous creation. For in it lies all the mystery of raw potentiality-a boundless reservoir of all that could be-formed by the illimitable interactions of conscious human beings with their individual environments, circumstances, and conditions, and in concert with their fellow humans.
To believe that will has power over potentiality, that the passage to actuality is the result of a decision that puts an end to the ambiguity of potentiality (which is always potentiality to do and not to do) — this is the perpetual illusion of morality.
I am very excited about Quantum Forgiveness. The pioneers of quantum physics overturned and transcended Newtonian physics and the scientific method. Quantum physicists worked down to the smallest units and realized that everything they thought they knew about the world was not true. The world is about potentiality. In superposition, for example, things appear where we believe they will appear. And that is exciting because it is a science discovery that does not have to stay in the lab. It actually has everything to do with who we are. It is the gateway to our experience of being one with Source!
Imagination is pure potentiality for creation. We shouldn't submit it to the hourly wages we subject our time at work.
Let me put it thus: that from the height of Weissenstein I saw, as it were, my religion. I mean, humility, the fear of death, the terror of height and of distance, the glory of God, the infinite potentiality of reception whence springs that divine thirst of the soul; my aspiration also towards completion, and my confidence in the dual destiny.
In fact, she [Pamela Flitton] seemed to prefer 'older men' on the whole, possibly because of their potentiality for deeper suffering. Young men might superficially transcend their seniors in this respect, but they probably showed less endurance in sustaining that state, while, once pinioned, the middle-aged could be made to writhe almost indefinitely.
Dispassionately, reasonably, he contemplated the failutre that his life must appear to be. He had wanted friendship and the closeness of friendship that might hold him in the race of mankind; he had had two friends, one of whom had died senselessly before he was known, the other of whom had now withdrawn so distantly into the ranks of the living that... He had wanted the singleness and the still connective passion of marriage; he had had that, too, and he had not known what to do with it, and it had died. He had wanted love; and he had had love, and had relinquished it, had let it go into the chaos of potentiality. Katherine, he thought. "Katherine." And he had wanted to be a teacher, and he had become one; yet he knew, he had always known, that for most of his life he had been an indifferent one. He had dreamed of a kind of integrity, of a kind of purity that was entire; he had found compromise and the assaulting diversion of triviality. He had conceived wisdom, and at the end of the long years he had found ignorance. And what else? he thought. What else? What did you expect? he asked himself.
Your life plays out as a reflection of your genetic makeup and potentiality as expressed through your environment and choices. Love yourself enough to create an environment in your life that is conducive to the nourishment of your personal growth. Allow yourself to let go of the people, thoughts, and situations that poison your well-being. Cultivate a vibrant surrounding and commit yourself to making choices that will help you release the greatest expression of your unique beauty and purpose.
Radical or revolutionary consciousness . . . is the perception of oneself as unfree, as oppressed—and finally it is the discovery of oneself as one of the oppressed who must unite to transform the objective conditions of their existence in order to resolve the contradiction between potentiality and actuality. Revolutionary consciousness leads to the struggle for one’s own freedom in unity with others who share the burden of oppression.
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