43. Via anger, one's wisdom leaves him and the image of God leaves his face and he no longer has the face of a human (see sec. Anger, #5). (From Likutei Moharan I, 57).
44. The main sustenance of [divine] knowledge is by three aspects, they are:
a. One must teach his wisdom to others and to draw them under the wings of the Divine Presence.
b. One must precede fear of sin to his wisdom.
c. One must also exacting in how to present his wisdom, that his words will be the words of the mouth of a pleasing sage and not be contemptible [words].
Then, through the knowledge one merits to draw three influxes: food, drink, and clothing. (From Likutei Moharan I, 58)
45. When wisdom is in its fullness and wholeness, then one is able to subdue all of the oppressors who chase after the weak-of-strength among Israel, and to draw them (the latter) into the service of HaShem. Through this, one merits to conceive new Torah insights on the Sabbath, doubly.
46. The main pleasure of the world to come is to give thanks and praise to His Great Name, and to know and recognize Him, for through this is one close and right next to Him. For the more one knows and recognizes Him, the more one is right next to Him; because everything else will be annulled in the future, and nothing will be left in the future besides this thing: to thank, praise, and know Him - and this is the whole delight of the world to come. (From Likutei Moharan II, 2)
47. The essence of a person is his [divine] knowledge. One who does not have [divine] knowledge is not among civilization and he is not called "human" at all. Rather, he is an animal in the form of a human. Knowledge is mainly holy knowledge, the knowledge of our holy Torah, to know that there is a God who rules and oversees the earth, and to do His will and His commandments. When a person merits this [kind of] knowledge in wholeness, he is saved from all sins and transgressions. For [as our Sages said], 'a person does not sin unless a spirit of folly enters into him'. However, when a person draws upon himself this holy knowledge, remembering HaShem at all times, he will definitely be spared from sinning. (From Likutei Moharan II, 7)
48. That which the world is far away from HaShem and don't draw closer to Him is only a result of them not having a settled mind, and [that] they don't settle themselves. The main thing is to try to settle one's mind well, [on] what is the purpose of all lusts and all the matters of this world; whether they be the lusts that enter the body or lusts that are in the body like, like honor and the like, for example. Then, [when a person looks at the purpose and end to all of these, he will realize they are all vanity and] he will definitely return to HaShem. (Likutei Moharan II, 10)
49. The main settling of the mind is via joy, because by joy, the mind is settled and one can lead the mind according to his will, to think about his eternal purpose. However, by depression and melancholy, the mind and knowledge are in exile and it's hard for one to settle his mind. Hence, depression is a major obstacle in serving HaShem. (There^)
50. One who has whole knowledge knows that all the time in the world is nothing, for time is essentially [a byproduct] of a lack of knowledge. However, the more the intellect is grown, the more one sees and understands the nullification of time (see inside Likutei Moharan II, 62 which explains this well).
Also, in reality we very much see the sprouting of time as a passing shadow and like a disappearing cloud, very much. If you pay attention to this, you will be immensely spared from the worry of this world and you'll be strengthened to snatch up whatever you can at any time, that which will cause you to succeed for eternity, for there it is above time completely, because it is the eternal world. (Likutei Moharan II, 61)
51. There are several idiocies that cling and attach to the mind, particularly confusions in faith. Through sleep, they are separated from the mind, and sleep exceedingly benefits faith. (From Sihot HaRan 110)
52. Via seeing oneself with the true Tzadik, one's mind and knowledge shines. Through this, one receives greatness and authority according to [the amount] his mind shined. [Also] through this, one merits to attain new Torah insights appropriate to him, and by that one merits shame, repentance, and true humility, which is the aspect of the eternal life of the world to come (see sec. Pride and Humility, #30). (From Likutei Moharan II, 72)
53. Wisdom is essentially when one determines that wisdom is far from him. And it is a great wisdom and a great work to make oneself as an animal [in a certain kind of good way, not as brought above in #47], see sec. Innocence. (From Likutei Moharan II, 83 and Sihot HaRan 15)
54. One needs a great merit to be able to sit oneself down for one hour each day and to be remorseful for that which is necessary to regret - for not every person merits settling their mind. Therefore, all must greatly strengthen to see to it to settle oneself well, in regard to all one's actions and deeds, [to determine] if it is fitting to spend one's days with actions like these. (From Sihot HaRan 47)