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It is the integrity of each individual human that is in final examination. On personal integrity hangs humanity's fate. You can decieve others, you can decieve your brain-self, but you can't decieve your mind-self — for mind deals only in the discovery of truth and the interrelationship of all truths. The cosmic laws with which mind deals are noncorruptible. Cosmic evolution is omniscient God comprehensively articulate.

 

Buckminster Fuller

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The difference between mind and brain is that brain deals only with memorized, subjective, special-case experiences and objective experiments, while mind extracts and employs the generalized principles and integrates and interrelates their effective employment. Brain deals exclusively with the physical, and mind exclusively with the metaphysical.

 

Buckminster Fuller

 

A pattern has an integrity independent of the medium by virtue of which you have received the information that it exists. Each of the chemical elements is a pattern integrity. Each individual is a pattern integrity. The pattern integrity of the human individual is evolutionary and not static.

 

Buckminster Fuller

 

The relation between psyche and soma, mind and brain, are peculiarly intimate; but, as in marriage, the partners are not inseparable: indeed their divorce was one of the conditions for the mind's independent history and its cumulative achievements.
But the human mind possesses a special advantage over the brain: for once it has created impressive symbols and has stored significant memories, it can transfer its characteristic activities to materials like to stone and paper that outlast the original brain's brief life-span. When the organism dies, the brain dies, too, with all its lifetime accumulations. But the mind reproduces itself by transmitting its symbols to other intermediaries, human and mechanical, than the particular brain that first assembled them.

 

Lewis Mumford

 

—You know what Aquinas says: The three things requisite for beauty are, integrity, a wholeness, symmetry and radiance. Some day I will expand that sentence into a treatise. Consider the performance of your own mind when confronted with any object, hypothetically beautiful. Your mind to apprehend that object divides the entire universe into two parts, the object, and the void which is not the object. To apprehend it you must lift it away from everything else: and then you perceive that it is one integral thing, that is a thing. You recognise its integrity. Isn't that so?
— And then?
—That is the first quality of beauty: it is declared in a simple sudden synthesis of the faculty which apprehends. What then? Analysis then. The mind considers the object in whole and in part, in relation to itself and to other objects, examines the balance of its parts, contemplates the form of the object, traverses every cranny of the structure. So the mind receives the impression of the symmetry of the object. The mind recognises that the object is in the strict sense of the word, a thing, a definitely constituted entity. You see?
— Let us turn back, said Cranly.

 

James Joyce

 

As a boy Kepler had been captured by a vision of cosmic splendour, a harmony of the worlds which he sought so tirelessly all his life. Harmony in this world eluded him. His three laws of planetary motion represent, we now know, a real harmony of the worlds, but to Kepler they were only incidental to his quest for a cosmic system based on the Perfect Solids, a system which, it turns out, existed only in his mind. Yet from his work, we have found that scientific laws pervade all of nature, that the same rules apply on Earth as in the skies, that we can find a resonance, a harmony, between the way we think and the way the world works.
When he found that his long cherished beliefs did not agree with the most precise observations, he accepted the uncomfortable facts, he preferred the hard truth to his dearest illusions. That is the heart of science.

 

Carl Sagan