The manifestation of our emotions reduces us to the simplest expression of our species
Every violent exhibition of will is common and vulgar; in other words, it reduces us to the level of the species, and makes us a mere type and example of it; in that it is just the character of the species that we are showing. So every fit of anger is something common—every unrestrained display of joy, or of hate, or fear—in short, every form of emotion; in other words, every movement of the will, if it's so strong as decidedly to outweigh the intellectual element in consciousness, and to make the man appear as a being that wills rather than knows.
In giving way to emotion of this violent kind, the greatest genius puts himself on a level with the commonest son of earth.
Contrarily, if a man desires to be absolutely uncommon, in other words, great, he should never allow his consciousness to be taken possession of and dominated by the movement of his will, however much he may be solicited thereto. For example, he must be able to observe that other people are badly disposed towards him, without feeling any hatred towards them himself; nay, there is no surer sign of a great mind than that it refuses to notice annoying and insulting expressions, but straightway ascribes them, as it ascribes countless other mistakes, to the defective knowledge of the speaker, and so merely observes without feeling them.
Be the change that you want to see in the world.
Simplicity, patience, compassion.
These three are your greatest treasures.
Simple in actions and thoughts, you return to the source of being.
Patient with both friends and enemies,
you accord with the way things are.
Compassionate toward yourself,
you reconcile all beings in the world.
Cultivate your intelligence, dear students, but also take care that it does not subordinate itself to everything else, and that the accessory does not become the main one. May your heart not be the fool of your mind. Pascal said: "The heart has its reasons of which reason knows nothing"; yet this deep word is not of absolute accuracy. For if the heart has its reasons, Reason knows them and recognizes itself in them.
The whole work of Reason consists in subordinating Intelligence to the Heart.
What is demanded of man is not, as some existential philosophers teach, to endure the meaninglessness of life, but rather to bear his incapacity to grasp the unconditional meaningfulness of life in rational terms.