A man does not sin by commission only, but often by omission.

I have often wondered how it is that every man loves himself more than all the rest of men, but yet sets less value on his own opinion of himself than on the opinion of others.

Such as are thy habitual thoughts, such also will be the character of thy mind; for the soul is dyed by the thoughts. Dye it then with a continuous series of such thoughts as these: that where a man can live, there he can also live well.

What a great deal of ease that man gains who lets his neighbor's behavior alone and takes care that his own actions are honest.

Beware of the man of one book.

Man does not choose of necessity... in all particular goods, the reason can consider an aspect of some good, and the lack of some good, which has the aspect of evil; and in this respect, it can apprehend any single one of such goods as to be chosen or to be avoided. The perfect good alone which is Happiness, cannot be apprehended by the reason as an evil, or as lacking in any way. Consequently man wills Happiness of necessity, nor can he will not to be happy, or to be unhappy. Now since choice is not of the end, but of the means... it is not of the perfect good, which is Happiness, but of other particular goods. Therefore man chooses not of necessity, but freely.

Man is judged to be good or bad chiefly according to the pleasure of the human will; for that man is good and virtuous who takes pleasure in the works of virtue, and that man evil who takes pleasure in evil works.

No being can be spoken of as evil, in so far as it is being, but only so far as it lacks being. Thus a man is said to be evil because he lacks the being of virtue; and an eye is said to be evil because it lacks the power to see well.

The happy man needs friends... not, indeed, not make use of them, since he suffices himself, nor to delight in them, since he possesses perfect delight in the operation of virtue, but for the purpose of a good operation, namely, that he may do good to them, that he may delight in seeing them do good, and again that he may be helped by them in his good work.

The intellectual soul, because it can comprehend universals, has a power extending to the infinite; therefore it cannot be limited by nature either to certain fixed natural judgments, or to certain fixed means whether of defense or of clothing, as is the case with other animals, the souls of which have knowledge and power in regard to fixed particular things. Instead of all these, man has by nature his reason and his hands, which are the organs of organs, since by their means man can make for himself instruments of an infinite variety, and for any number of purposes.

The light of faith makes us see what we believe. For just as, by the habits of the other virtues, man sees what is fitting to him in respect of that habit, so, by the habit of faith, the human mind is directed to assent to such things as are fitting to a right faith, and not to assent to others.

The movement of love has a twofold tendency: towards the good which a man wishes to someone, whether for himself or for another; and towards that to which he wishes some good. Accordingly, man has love of concupiscence towards the good that he wishes to another, and love of friendship towards him to whom he wishes good.

Through every mortal sin which is contrary to God’s commandments, an obstacle is placed to the outpouring of charity, since from the very fact that a man chooses to prefer sin to God’s friendship, which requires that we should follow His will, it follows that the habit of charity is lost at once through one mortal sin.

A man who truly wants to make the world better should start by improving himself and his attitudes.

The worst bankrupt in the world is the man who has lost his enthusiasm. Let a man lose everything else in the world but his enthusiasm and he will come through again to success.

It is integrity that invests man with immortality, and bestows upon him the privilege of direct communion with God.

The purpose of this discipline is to bring man into the habit of applying the insight that has come to him as the result of the preceding disciplines. When one is rising, standing, walking, doing something, stopping, one should constantly concentrate one’s mind on the act and the doing of it, not on one’s relation to the act, or its character or value. One should think: there is walking, there is stopping, there is realizing; not, I am walking, I am doing this, it is a good thing, it is disagreeable, I am gaining merit, it is I who am realizing how wonderful it is. Thence come vagrant thoughts, feelings of elation or of failure and unhappiness. Instead of all this, one should simply practice concentration of the mind on the act itself, understanding it to be an expedient means for attaining tranquillity of mind, realization, insight and Wisdom; and one should follow the practice in faith, willingness and gladness. After long practice the bondage of old habits become weakened and disappears, and in its place appear confidence, satisfaction, awareness and tranquillity. What is the Way of Wisdom designed to accomplish? There are three classes of conditions that hinder one from advancing along the path to Enlightenment. First, there are the allurements arising from the senses, from external conditions and from the discriminating mind. Second, there are the internal conditions of the mind, its thoughts, desires and mood. All these the earlier practices (ethical and mortificatory) are designed to eliminate. In the third class of impediments are placed the individual’s instinctive and fundamental (and therefore most insidious and persistent) urges - the will to live and to enjoy, the will to cherish one’s personality, the will to propagate, which give rise to greed and lust, fear and anger, infatuation, pride and egotism. The practice of the Wisdom Paramita is designed to control and eliminate these fundamental and instinctive hindrances.

All men are selfish, but the vain man is in love with himself. He admires, like the lover his adored one, everything which to others is indifferent.

Sorrow comes soon enough without despondency. It does a man no good to carry around a lightning-rod to attract trouble.

Despise not any man, and do not spurn anything; for there is no man that has not his hour, nor is there anything that has not its place.