“I mean Negative Capability, that is when man is capable of being in uncertainties, Mysteries, doubts, without any irritable reaching after fact & reason.”
The whole secret of mysticism is this: that man can understand everything by the help of what he does not understand. The morbid logician seeks to make everything lucid, and succeeds in making everything mysterious. The mystic allows one thing to be mysterious, and everything else becomes lucid.
I can live with doubt, and uncertainty, and not knowing. I think it's much more interesting to live not knowing than to have answers which might be wrong. I have approximate answers, and possible beliefs, and different degrees of certainty about different things, but I'm not absolutely sure of anything. There are many things I don't know anything about, such as whether it means anything to ask "Why are we here?" I might think about it a little bit, and if I can't figure it out then I go on to something else. But I don't have to know an answer. I don't feel frightened by not knowing things, by being lost in the mysterious universe without having any purpose — which is the way it really is, as far as I can tell. Possibly. It doesn't frighten me.
All our scientific and philosophic ideals are altars to unknown gods.
Whenever one tries to suppress doubt, there is tyranny.
I know that I know nothing.
The only certainty is that nothing is certain.
Not-knowing is true knowledge. Presuming to know is a disease.
One special advantage of the skeptical attitude of mind is that a man is never vexed to find that after all he has been in the wrong.
I do not feel obliged to believe that the same God who has endowed us with senses, reason, and intellect has intended us to forgo their use and by some other means to give us knowledge which we can attain by them.
I cannot sufficiently admire the eminence of those men's wits, that have received and held it to be true, and with the sprightliness of their judgments offered such violence to their own senses, as that they have been able to prefer that which their reason dictated to them, to that which sensible experiments represented most manifestly to the contrary. ...I cannot find any bounds for my admiration, how that reason was able in Aristarchus and Copernicus, to commit such a rape on their senses, as in despite thereof to make herself mistress of their credulity.
The only true wisdom is in knowing you know nothing.
A very great deal more truth can become known than can be proven.
The Tao is like a bellows: it is empty yet infinitely capable. The more you use it, the more it produces; the more you talk of it, the less you understand.
The Perfect Man uses his mind like a mirror — going after nothing, welcoming nothing, responding but not storing.
The most beautiful experience we can have is the mysterious. It is the fundamental emotion that stands at the cradle of true art and true science. Whoever does not know it and can no longer wonder, no longer marvel, is as good as dead, and his eyes are dimmed. It was the experience of mystery — even if mixed with fear — that engendered religion. A knowledge of the existence of something we cannot penetrate, our perceptions of the profoundest reason and the most radiant beauty, which only in their most primitive forms are accessible to our minds: it is this knowledge and this emotion that constitute true religiosity. In this sense, and only this sense, I am a deeply religious man.
There is but one indefectibly certain truth, and that is the truth that pyrrhonistic scepticism itself leaves standing, — the truth that the present phenomenon of consciousness exists.
There is only one good, knowledge, and one evil, ignorance.
Science is the belief in the ignorance of experts.
If a warrior is not unattached to life and death, he will be of no use whatsoever. The saying that "All abilities come from one mind" sounds as though it has to do with sentient matters, but it is in fact a matter of being unattached to life and death. With such non-attachment one can accomplish any feat.
How easy it is to repel and to wipe away every impression which is troublesome or unsuitable, and immediately to be in all tranquility.
The Tao that can be told is not the eternal Tao; The name that can be named is not the eternal name. The nameless is the beginning of heaven and earth. The named is the mother of ten thousand things. Ever desireless, one can see the mystery. Ever desiring, one can see the manifestations. These two spring from the same source but differ in name; this appears as darkness. Darkness within darkness. The gate to all mystery.
They are ill discoverers that think there is no land, when they can see nothing but sea.
If you want to improve, be content to be thought foolish and stupid.
The test of a first-rate intelligence is the ability to hold two opposed ideas in the mind at the same time, and still retain the ability to function. One should, for example, be able to see that things are hopeless and yet be determined to make them otherwise.
Boredom is the root of all evil — the despairing refusal to be oneself.