“Parapsychology seems to be growing further away from the progress and excitement of the rest of consciousness studies.”

David A. Ridenour, "Earth Day May No Longer Be Needed," National Policy Analysis #191,March 1998.

New Theories of Everything (2007)

"On Being Embarrassed" (p. 140)
Private Lives in the Imperial City (1979)

The Influence of Literature upon Society (De la littérature considérée dans ses rapports avec les istitutions sociales, 1800) , Pt. 2, ch. 4
Context: The evil arising from mental improvement can be corrected only by a still further progress in that very improvement. Either morality is a fable, or the more enlightened we are, the more attached to it we become.

The Architecture of Theories (1891)
Context: The one primary and fundamental law of mental action consists in a tendency to generalisation. Feeling tends to spread; connections between feelings awaken feelings; neighboring feelings become assimilated; ideas are apt to reproduce themselves. These are so many formulations of the one law of the growth of mind. When a disturbance of feeling takes place, we have a consciousness of gain, the gain of experience; and a new disturbance will be apt to assimilate itself to the one that preceded it. Feelings, by being excited, become more easily excited, especially in the ways in which they have previously been excited. The consciousness of such a habit constitutes a general conception.
The cloudiness of psychological notions may be corrected by connecting them with physiological conceptions. Feeling may be supposed to exist, wherever a nerve-cell is in an excited condition. The disturbance of feeling, or sense of reaction, accompanies the transmission of disturbance between nerve-cells or from a nerve-cell to a muscle-cell or the external stimulation of a nerve-cell. General conceptions arise upon the formation of habits in the nerve-matter, which are molecular changes consequent upon its activity and probably connected with its nutrition.

De Abaitua interview (1998)
Context: The traditional definition of magic – and I think this comes from Crowley who laid down a lot of the ground rules – he defined magic as bringing about change in accordance with the will. I’m not sure about that. It’s certainly part of it, but to bring about change in the universe in accordance with your will seems to me to be misunderstanding the relationship between the individual and the universe. In my relationship with the universe, I do tend to see myself as very much the Junior Partner. I don’t want to impose my will on the universe, I’d rather the universe imposed its will on me. I would rather that what I wanted was more in tune with what the universe wanted. So my definition of magic is a bit less invasive and intrusive. … It’s more exploratory with me. I see magic as a vantage point from which one can look down on the rest of consciousness. It’s a point outside normal consciousness from which you can look at normal consciousness, it’s a point outside beliefs from which you can look at beliefs. All beliefs are reality tunnels, to use Anton Wilson’s phrase. There is the Communist reality tunnel, the Feminist reality tunnel, all of which seem to be the whole of reality when you are in the middle of them. The whole universe is based on Marxist theory if you’re an intent Marxist. Magic is having a plan of all the tunnels, and seeing the overall condition in which they all work. Being aware of different possibilities.

23 April 1849 (p. 97)
1831 - 1863, Delacroix' 'Journal' (1847 – 1863)

Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 177.

Section 4.14
The Crosswicks Journal, A Circle of Quiet (1972)