Quotes about reality

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" Jeffrey Tayler continues making Salon friendlier to anti-theism https://whyevolutionistrue.wordpress.com/2015/04/13/jeffrey-tayler-continues-making-salon-friendlier-to-anti-theism/" April 13, 2015

Biocentrism and the Existence of God http://www.huffingtonpost.com/robert-lanza/does-god-exist-or-not-new_b_802103.html, Huffington Post, January 3, 2011.

Source: One-Dimensional Man (1964), p. 145

Credo (1965)

Quote in Chagall's letter to A. N. Benois, 1911, as cited in Marc Chagall - the Russian years 1906 – 1922, editor Christoph Vitali, exhibition catalogue, Schirn Kunsthalle Frankfurt, 1991, p. 146
1910's

Source: Love and Will (1969), p. 131

Gordon Ball (1977), Journals: Early Fifties Early Sixties, Grove Press NY
Journals: Early Fifties Early Sixties

Source: The von Bek family, The War Hound and the World's Pain (1981), Chapter 15 (p. 153)

al'Lan Mandragoran
(15 November 1990)

Presidential campaign (April 12, 2015 – 2016), Speech about the Orlando Shooting (June 13, 2016)

The Complete Neurotic's Notebook (1981), Unclassified

The Social History of Art, Volume I. From Prehistoric Times to the Middle Ages, 1999, Chapter II. Ancient Oriental Urban cultures

Source: Perspectives on the World: an interdisciplinary reflection. (1995), p. iv

Interview with James P. Rubin http://firstread.msnbc.msn.com/archive/2008/05/16/1029617.aspx (2006)
2000s, 2006

Of Benjamin Disraeli, in May 1881 to his secretary, Edward Hamilton, regarding Disraeli's instructions to be given a modest funeral. Disraeli was buried in his wife's rural churchyard grave. Gladstone, Prime Minister at the time, had offered a state funeral and a burial in Westminster Abbey. Quoted in chapter 11 of Gladstone: A Biography (1954) by Philip Magnus
1880s

Source: The Technological Society (1954), p. 139

"Crucifixion"
Pleasures of the Harbor (1967)

Source: "Presidential Address British Association for the Advancement of Science," 1890, p. 466 : On the need of text-books on higher mathematics

Source: Expanded Cinema, 1970, p. 346; The Artist as Ecologist http://www.screeningthepast.com/2011/11/the-artist-as-ecologist/; Partly cited in: Derek Owens. Composition and Sustainability: Teaching for a Threatened Generation. National Council of Teachers of English, 1 jan. 2001

A Conversation About The Good, The Bad, And The Ugly, Staff, Wired, WIRED, en-US, 2017-01-18 https://www.wired.com/2001/01/forum/,

How to Read a Poem And Fall in Love with Poetry (1998)

Source: The Nature of Personal Reality (1974), p. 433-434

Cosmic Jam (tour 1995, DVD 2005, 2006)

1970s, State of the Union Address (1975)
Context: Government exists to create and preserve conditions in which people can translate their ideas into practical reality. In the best of times, much is lost in translation. But we try. Sometimes we have tried and failed. Always we have had the best of intentions.
But in the recent past, we sometimes forgot the sound principles that guided us through most of our history. We wanted to accomplish great things and solve age-old problems. And we became overconfident of our abilities. We tried to be a policeman abroad and the indulgent parent here at home.
We thought we could transform the country through massive national programs, but often the programs did not work. Too often they only made things worse. In our rush to accomplish great deeds quickly, we trampled on sound principles of restraint and endangered the rights of individuals. We unbalanced our economic system by the huge and unprecedented growth of Federal expenditures and borrowing. And we were not totally honest with ourselves about how much these programs would cost and how we would pay for them.

Mathematical Methods in Science (1977), p.161

Source: Political Testament (1949), p. 80
Context: We live in a nightmare of falsehoods, and there are few who are sufficiently awake and aware to see things as they are. Our first duty is to clear away illusions and recover a sense of reality. If war should come, it will do so on account of our delusions, for which our hag-ridden conscience attempts to find moral excuses. To recover a sense of reality is to recover the truth about ourselves and the world in which we live, and thereby to gain the power of keeping this world from flying asunder.

Pt. 2, ch. 20
Atticus Finch
To Kill a Mockingbird (1962)
Context: I’m no idealist to believe firmly in the integrity of our courts and in the jury system — that is no ideal to me, it is a living, working reality. Gentlemen, a court is no better than each man of you sitting before me on this jury. A court is only as sound as its jury, and a jury is only as sound as the men who make it up.

Democratic National Convention Address (1984)
Context: We must get the American public to look past the glitter, beyond the showmanship, to the reality, the hard substance of things. And we'll do it not so much with speeches that sound good as with speeches that are good and sound; not so much with speeches that will bring people to their feet as with speeches that will bring people to their senses.

Source: LSD : My Problem Child (1980), Ch. 11 : LSD Experience and Reality
Context: It could become of fundamental importance, and be not merely a transient fashion of the present, if more and more people today would make a daily habit of devoting an hour, or at least a few minutes, to meditation. As a result of the meditative penetration and broadening of the natural-scientific world view, a new, deepened reality consciousness would have to evolve, which would increasingly become the property of all humankind. This could become the basis of a new religiosity, which would not be based on belief in the dogmas of various religions, but rather on perception through the "spirit of truth." What is meant here is a perception, a reading and understanding of the text at first hand, "out of the book that God's finger has written" (Paracelsus), out of the creation.
The transformation of the objective world view into a deepened and thereby religious reality consciousness can be accomplished gradually, by continuing practice of meditation. It can also come about, however, as a sudden enlightenment; a visionary experience. It is then particularly profound, blessed, and meaningful. Such a mystical experience may nevertheless "not be induced even by decade-long meditation," as Balthasar Staehelin writes. Also, it does not happen to everyone, although the capacity for mystical experience belongs to the essence of human spirituality.

The Saviors of God (1923)
Context: All this world, all this rich, endless flow of appearances is not a deception, a multicolored phantasmagoria of our mirroring mind. Nor is it absolute reality which lives and evolves freely, independent of our mind's power.
It is not the resplendent robe which arrays the mystic body of God. Nor the obscurely translucent partition between man and mystery.
All this world that we see, hear, and touch is that accessible to the human senses, a condensation of the two enormous powers of the Universe permeated with all of God.

Make Your Own 3D Illusions (2014).
Context: We long for a technological world, while keeping the natural aspect of our environment; we want the progress, while maintaining the traditions; we want organization while preserving individual freedom; we produce at a large scale while looking for unique products; we want clearness in our relationships, while we like to play with the ambiguity; we wish everlasting happiness while seeking incomparable magic moments… In reality, from all these contradictions, we are looking for only one thing: ASTONISHMENT. We would life to astonish us every day! That’s why we all, human beings, love playing, because games are synonymous of risk and astonishment. Games are enactments, and the act of playing is an illusion of the illusion of the reality.

Source: Nationalism and Culture (1937), Ch. 1 "The Insufficiency of Economic Materialism"
Context: The view which sees in every capitalist only a profit machine may very well meet the demands of propaganda, but it is conceived much too narrowly and does not correspond to reality. Even in modern giant capitalism the power-political interests frequently play a larger part than the purely economic considerations, although it is difficult to separate them from each other... The morbid desire to make millions of men submissive to a definite will and to force whole empires into courses which are useful to the secret purposes of small minorities, is frequently more evident in the typical representatives of modern capitalism than are purely economic considerations or the prospect of greater material profit. The desire to heap up ever increasing profits today no longer satisfies the demands of the great capitalistic oligarchies. Every one of its members knows what enormous power the possession of great wealth places in the hands of the individual and the caste to which he belongs. This knowledge gives a tempting incentive and creates that typical consciousness of mastery whose consequences are frequently more destructive than the facts of monopoly itself.

Source: Solaris (1961), Ch. 6: "The Little Apocrypha", p. 72
Context: We are only seeking Man. We have no need of other worlds. We need mirrors. We don't know what to do with other worlds. A single world, our own, suffices us; but we can't accept it for what it is. We are seaching for an ideal image of our own world: we go in quest of a planet, of a civilisation superior to our own but developed on the basis of a prototype of our primeval past. At the same time, there is something inside us which we don't like to face up to, from which we try to protect ourselves, but which nevertheless remains, since we don't leave Earth in a state of primal innocence. We arrive here as we are in reality, and when the page is turned and that reality is revealed to us — that part of our reality which we would prefer to pass over in silence — then we don't like it any more.

Anatol Rapoport Science and the goals of man: a study in semantic orientation. Greenwood Press, 1950/1971. p. 224; Partly cited in: Book review http://digitalcommons.law.lsu.edu/cgi/viewcontent.cgi?article=2040&context=lalrev by Harold G. Wren, in Louisiana Law Review, Vol 13, nr 4, May 1953
1950s
Context: A fundamental value in the scientific outlook is concern with the best available map of reality. The scientist will always seek a description of events which enables him to predict most by assuming least. He thus already prefers a particular form of behavior. If moralities are systems of preferences, here is at least one point at which science cannot be said to be completely without preferences. Science prefers good maps.

Games for Actors and non-Actors (1992)
Context: In truth the Theatre of the Oppressed has no end, because everything which happens in it must extend into life…. The Theatre of the Oppressed is located precisely on the frontier between fiction and reality – and this border must be crossed. If the show starts in fiction, its objective is to become integrated into reality, into life. Now in 1992, when so many certainties have become so many doubts, when so many dreams have withered on exposure to sunlight, and so many hopes have become as many deceptions – now that we are living through times and situations of great perplexity, full of doubts and uncertainties, now more than ever I believe it is time for a theatre which, at its best, will ask the right questions at the right times. Let us be democratic and ask our audiences to tell us their desires, and let us show them alternatives. Let us hope that one day – please, not too far in the future – we’ll be able to convince or force our governments, our leaders, to do the same; to ask their audiences – us – what they should do, so as to make this world a place to live and be happy in – yes, it is possible – rather than just a vast market in which we sell our goods and our souls. Let’s hope. Let’s work for it!

Interview with Suzie Daggett at Insight: Healthy Living (July 2006).
Context: Mystics, contrary to religionists, are always saying that reality is not two things — God and the world — but one thing, consciousness. It is a monistic view of reality based on consciousness that mystics claim to directly intuit. The problem with science has always been that most scientists believe that science must be done within a different monistic framework, one based on the primacy of matter. And then, quantum physics showed us that we must change that myopic prejudice of scientists, otherwise we cannot comprehend quantum physics. So now we have science within consciousness, a new paradigm of science based on the primacy of consciousness that is gradually replacing the old materialist science. Why? Not only because you can't understand quantum physics without this new metaphysics but also because the new paradigm resolves many other paradoxes of the old paradigm and explains much anomalous data.

What Is Reality?
Context: Ideas, unlike solid structures, do not perish. They remain immortal, immaterial and everywhere, like all Divine things. Ideas are a golden, savage landscape that we wander unaware, without a map. Be careful: in the last analysis, reality may be exactly what we think it is.

Closing statements and prayer from an informal address delivered in Calcutta, India (October 1968), from The Asian Journal of Thomas Merton (1975); quoted in Thomas Merton, Spiritual Master : The Essential Writings (1992), p. 237.

Address at Illinois College (1881)
Context: Appearance too often takes the place of reality — the stamp of the coin is there, and the glitter of the gold, but, after all, it is but a worthless wash. Sham is carried into every department of life, and we are being corrupted by show and surface. We are too apt to judge people by what they have, rather than by what they are; we have too few Hamlets who are bold enough to proclaim, "I know not seem!"

1960s, Freedom From The Known (1969)
Context: The world accepts and follows the traditional approach. The primary cause of disorder in ourselves is the seeking of reality promised by another; we mechanically follow somebody who will assure us a comfortable spiritual life. It is a most extraordinary thing that although most of us are opposed to political tyranny and dictatorship, we inwardly accept the authority, the tyranny, of another to twist our minds and our way of life. So if we completely reject, not intellectually but actually, all so-called spiritual authority, all ceremonies, rituals and dogmas, it means that we stand alone and are already in conflict with society; we cease to be respectable human beings. A respectable human being cannot possibly come near to that infinite, immeasurable, reality.

The Avatar, from God's Debris : A Thought Experiment (2001)
Context: Every generation of humans believed it had all the answers it needed, except for a few mysteries they assumed would be solved at any moment. And they all believed their ancestors were simplistic and deluded. What are the odds that you are the first generation of humans who will understand reality?

"The Triumph of Obama’s Long Game" in New York magazine (21 July 2017) http://nymag.com/daily/intelligencer/2017/07/the-triumph-of-obamas-long-game.html
Context: Conservatism — from Burke and Hume to Hayek and Oakeshott — has always been, at its core, a critique of ideology in favor of reality. The world is as it is, the conservative argues. Any attempt to drastically overhaul it, to impose a utopian vision onto a messy, evolving human landscape will not just fail, it will likely make things worse. To pretend that the present exists for no good reason — and can be repealed or transformed in an instant — is a formula for ruin. The leftist vision of perfect “social justice” is therefore as illusory and as pernicious as the reactionary’s dream of restoring a mythical past. And the great virtue of America’s deeply conservative Constitution is that it throws so many obstacles in the way of radical, ideological change — to the left or right — that it limits the harm that humans can do to themselves in moments of passion or certainty or in search of ideological perfection.

Technopoly: the Surrender of Culture to Technology (1992)
Context: Who knows what schools will be like twenty-five years from now? Or fifty? In time, the type of student who is currently a failure may be considered a success. The type who is now successful may be regarded as a handicapped learner — slow to respond, far too detached, lacking in emotion, inadequate in creating mental pictures of reality. Consider: what Thamus called the "conceit of wisdom" — the unreal knowledge acquired through the written word — eventually became the pre-eminent form of knowledge valued by the schools. There is no reason to suppose that such a form of knowledge must always remain so highly valued.

Journal entry (20 February 1893), Ch. 12 : Last Years.
Lucy Larcom : Life, Letters, and Diary (1895)
Context: The noblest of men and friends has left the world, — Phillips Brooks. One month ago this morning he breathed his last. He, with whom it was impossible to associate the idea of death; — was? — is so, still! — the most living man I ever knew — physically, mentally, spiritually. It is almost like taking the sun out of the sky. He was such an illumination, such a warmth, such an inspiration! And he let us all come so near him, — just as Christ does!
I felt that I knew Christ personally through him. He always spoke of Him as his dearest friend, and he always lived in perfect, loving allegiance to God in Him. Now I know him as I know Christ, — as a spirit only, and his sudden withdrawal is only an ascension to Him, in the immortal life. Shut into my sick-room, I have seen none of the gloom of the burial; I know him alive, with Christ, from the dead, forevermore. Where he is, life must be. He lived only in realities here, and he is entering into the heart of them now. "What a new splendor in heaven!" was my first thought of him, after one natural burst of sorrow. What great services he has found! How gloriously life, with its immortal opportunities, must be opening to him! He, — one week here, — the next there, — and seen no more here again. The very suddenness of his going makes the other life seem the real one, rather than this. And a man like this is the best proof God ever gives human beings of their own immortality.

Source: The Moral Judgment of the Child (1932), Ch. 1 : The Rules of the Game, § 8 : Conclusions : Motor Rules and the Two Kinds of Respect
Context: Every observer has noted that the younger the child, the less sense he has of his own ego. From the intellectual point of view, he does not distinguish between external and internal, subjective and objective. From the point of view of action, he yields to every suggestion, and if he does oppose to other people's wills — a certain negativism which has been called "the spirit of contradiction" — this only points to his real defenselessness against his surroundings. A strong personality can maintain itself without the help of this particular weapon. The adult and the older child have complete power over him. They impose their opinions and their wishes, and the child accepts them without knowing that he does so. Only — and this is the other side of the picture — as the child does not dissociate his ego from the environment, whether physical or social, he mixes into all his thoughts and all his actions, ideas and practices that are due to the intervention of his ego and which, just because he fails to recognize them as subjective, exercise a check upon his complete socialization. From the intellectual point of view, he mingles his own fantasies with accepted opinions, whence arise pseudo lies (or sincere lies), syncretism, and all the features of child thought. From the point of view of action, he interprets in his own fashion the examples he has adopted, whence the egocentric form of play we were examining above. The only way of avoiding these individual refractions would lie in true cooperation, such that both child and senior would each make allowance for his own individuality and for the realities that were held in common.

"Death and the Compass"
Ficciones (1944)
Context: "It's possible, but not interesting," Lonnrot answered. "You will reply that reality hasn't the slightest need to be of interest. And I'll answer you that reality may avoid the obligation to be interesting, but that hypotheses may not. In the hypothesis you have postulated, chance intervenes largely. Here lies a dead rabbi; I should prefer a purely rabbinical explanation; not the imaginary mischances of an imaginary robber."

Source: LSD : My Problem Child (1980), Ch. 11 : LSD Experience and Reality
Context: As a path to the perception of a deeper, comprehensive reality, in which the experiencing individual is also sheltered, meditation, in its different forms, occupies a prominent place today. The essential difference between meditation and prayer in the usual sense, which is based upon the duality of creator-creation, is that meditation aspires to the abolishment of the I-you-barrier by a fusing of object and subject, of sender and receiver, of objective reality and self.
Objective reality, the world view produced by the spirit of scientific inquiry, is the myth of our time. It has replaced the ecclesiastical-Christian and mythical-Apollonian world view.
But this ever broadening factual knowledge, which constitutes objective reality, need not be a desecration. On the contrary, if it only advances deep enough, it inevitably leads to the inexplicable, primal ground of the universe: the wonder, the mystery of the divine — in the microcosm of the atom, in the macrocosm of the spiral nebula; in the seeds of plants, in the body and soul of people.

Introduction : The absurdity of the Absurd
The Theatre of the Absurd (1961)
Context: The "poetic avant-garde" relies on fantasy and dream reality as much as the Theatre of the Absurd does; it also disregards such traditional axioms as that of the basic unity and consistency of each character or the need for a plot. Yet basically the "poetic avant-garde" represents a different mood; it is more lyrical, and far less violent and grotesque. Even more important is its different attitude toward language: the "poetic avant-garde" relies to a far greater extent on consciously "poetic" speech; it aspires to plays that are in effect poems, images composed of a rich web of verbal associations.
The Theatre of the Absurd, on the other hand, tends toward a radical devaluation of language, toward a poetry that is to emerge from the concrete and objectified images of the stage itself. The element of language still plays an important part in this conception, but what happens on the stage transcends, and often contradicts, the words spoken by the characters. In Ionesco's The Chairs, for example, the poetic content of a powerfully poetic play does not lie in the banal words that are uttered but in the fact that they are spoken to an ever-growing number of empty chairs.

XI.
Outline of the Doctrine of Knowledge (1810)
Context: There is but One Principle that proceeds from God; and thus, in consequence of the unity of the Power, it is possible for each Individual to schematise his World of Sense in accordance with the law of that original harmony; — and every Individual, under the condition of being found on the way towards the recognition of the Imperative, must so schematise it. I might say: — Every Individual can and must, under the given condition, construct the True World of Sense, — for this indeed has beyond the universal and formal laws above deduced, no other Truth and Reality than this universal harmony.

Source: Tertium Organum (1912; 1922), Ch. I
Context: We know that with the very first awakening of knowledge, man is confronted with two obvious facts:
The existence of the world in which he lives; and the existence of psychic life in himself.
Neither of these can he prove or disprove, but they are facts: they constitute reality for him.
It is possible to meditate upon the mutual correlation of these two facts. It is possible to try to reduce them to one; that is, to regard the psychic or inner world as a part, reflection, or function of the world, or the world as a part, reflection, or function of that inner world. But such a procedure constitutes a departure from facts, and all such considerations of the world and of the self, to the ordinary non-philosophical mind, will not have the character of obviousness. On the contrary the sole obvious fact remains the antithesis of I and Not-I — our inner psychic life and the outer world.

Maxim 19 (p. 12)
The Art of Worldly Wisdom (1647)
Context: Honorable beginnings should serve to awaken curiosity, not to heighten people's expectations. We are much better off when reality surpasses our expectations, and something turns out better than we thought it would. This rule does not hold true for bad things: when an evil has been exaggerated, its reality makes people applaud. What was feared as ruinous comes to seem tolerable.

As quoted in "Age of unreason" by Jeannette Baxter in The Guardian (22 June 2004) http://www.guardian.co.uk/books/2004/jun/22/sciencefictionfantasyandhorror.jgballard
Context: The notions about the benefits of transgression in my last three novels are not ones I want to see fulfilled. Rather, they are extreme possibilities that may be forced into reality by the suffocating pressures of the conformist world we inhabit. Boredom and a deadening sense of total pointlessness seem to drive a lot of meaningless crimes, from the Hungerford and Columbine shootings to the Dando murder, and there have been dozens of similar crimes in the US and elsewhere over the past 30 years.
These meaningless crimes are much more difficult to explain than the 9/11 attacks, and say far more about the troubled state of the western psyche. My novels offer an extreme hypothesis which future events may disprove — or confirm. They're in the nature of long-range weather forecasts.

1960s, Beyond Vietnam: A Time to Break Silence (1967)
Context: A genuine revolution of values means in the final analysis that our loyalties must become ecumenical rather than sectional. Every nation must now develop an overriding loyalty to mankind as a whole in order to preserve the best in their individual societies. This call for a worldwide fellowship that lifts neighborly concern beyond one's tribe, race, class, and nation is in reality a call for an all-embracing and unconditional love for all mankind. This oft misunderstood, this oft misinterpreted concept, so readily dismissed by the Nietzsches of the world as a weak and cowardly force, has now become an absolute necessity for the survival of man. When I speak of love I am not speaking of some sentimental and weak response. I am not speaking of that force which is just emotional bosh. I am speaking of that force which all of the great religions have seen as the supreme unifying principle of life. Love is somehow the key that unlocks the door which leads to ultimate reality.

Source: The Charioteer (1953), p. 141
Context: After some years of muddled thinking on the subject, he suddenly saw quite clearly what it was he had been running away from; why he had refused Sandy's first invitation, an what the trouble had been with Charles. It was also the trouble, he perceived, with nine-tenths or the people here tonight. They were specialists. They had not merely accepted their limitations, as Laurie was ready to accept his, loyal to his humanity if not to his sex, and bringing an extra humility to the hard study of human experience. They had identified themselves with their limitations; they were making a career of them. They had turned from all other reality, and curled up in them snugly, as in a womb.

Reason and Culture (1992)

Associated Press interview, September 10, 2008 http://www.youtube.com/watch?v=anxkrm9uEJk / Associated Press interview, September 10, 2008 http://www.youtube.com/watch?v=C6urw_PWHYk
Context: I think there is really good chance that Sarah Palin could be president and I think that is a scary thing, because I don't know anything about her. I don't think in eight weeks I'm going to know anything about her. I know she was a mayor of a really, really small town, and she is governor of Alaska for less than two years. I just don't understand. I think the pick was made for political purposes, but in terms of governance it is a disaster. You do the actuary tables, you know there is one out of three chance or more that McCain doesn't survive his first term, and it will be President Palin. It really … I was talking about it earlier, it is like a really bad Disney movie, you know. The hockey mom, I'm just a hockey mom from Alaska, and she is the president. She is like facing down Vladimir Putin and using the folksy stuff she learned at the hockey rink. You know it is absurd. It is totally absurd, and I don't understand why more people aren't talking about how absurd it is. It is a really terrifying possibility. The fact that we have gotten this far, and with that close this being a reality is crazy. I need to know if she really thinks dinosaurs were here 4,000 years ago. That's an important. … I want to know that. I really do. Because she's going to have the nuclear codes, you know. I want to know if she really thinks dinosaurs were here 4,000 years ago or whether she banned books or tried to ban books. I mean, we can't have that.

New Theories of Everything (2007)

Johnny Got His Gun (1938)
Context: Put the guns into our hands and we will use them. Give us the slogans and we will turn them into realities. Sing the battle hymns and we will take them up where you left off. Not one, not ten, not ten thousand, not a million, not ten millions, not a hundred millions but a billion, two billions of us all — the people of the world. We will have the slogans and we will have the hymns and we will have the guns and we will use them and we will live. Make no mistake of it, we will live. We will be alive and we will walk and talk and eat and sing and laugh and feel and love and bear our children in tranquillity, in security, in decency, in peace. You plan the wars, you masters of men — plan the wars and point the way and we will point the gun.

Ch 20
A Canticle for Leibowitz (1959), Fiat Lux
Context: Reasoning which touches experimental reality nowhere is the business of angelologists and theologians, not of physical scientists. And yet such papers as these describe systems which touch our experience nowhere. Were they within the experimental reach of the ancients? Certain references tend to indicate it. One paper refers to elemental transmutation — which we just recently established as theoretically impossible — and then it says — 'experiment proves.' But how?
It may take generations to evaluate and understand some of these things. It is unfortunate that they must remain here in this inaccessible place, for it will take a concentrated effort by numerous scholars to make meaning of them.

Source: The Cream of the Jest (1917), Ch. 27 : Evolution of a Vestryman
Context: The purblind majority quite honestly believed that literature was meant to mimic human life, and that it did so. And in consequence, their love-affairs, their maxims, their so-called natural ties and instincts, and above all, their wickedness, became just so many bungling plagiarisms from something they had read, in a novel or a Bible or a poem or a newspaper. People progressed from the kindergarten to the cemetery assuming that their emotion at every crisis was what books taught them was the appropriate emotion, and without noticing that it was in reality something quite different. Human life was a distorting tarnished mirror held up to literature: this much at least of Wilde's old paradox — that life mimicked art — was indisputable. Human life, very clumsily, tried to reproduce the printed word.

Nobel Peace Prize acceptance (1985)
Context: We physicians protest the outrage of holding the entire world hostage. We protest the moral obscenity that each of us is being continuously targeted for extinction. We protest the ongoing increase in overkill. We protest the expansion of the arms race to space. We protest the diversion of scarce resources from aching human needs. Dialogue without deeds brings the calamity ever closer, as snail-paced diplomacy is outdistanced by missile-propelled technology. We physicians demand deeds to implement further deeds which will lead to the abolition of all nuclear weaponry.
We recognise that before abolition can become a reality, the nuclear arms race must be halted.

As quoted in ‘Interview with J. G. Ballard’, Munich Round Up, 100 (1968), with translation by Dan O’Hara http://www.ballardian.com/munich-round-up-interview-with-jg-ballard
Context: I define Inner Space as an imaginary realm in which on the one hand the outer world of reality, and on the other the inner world of the mind meet and merge. Now, in the landscapes of the surrealist painters, for example, one sees the regions of Inner Space; and increasingly I believe that we will encounter in film and literature scenes which are neither solely realistic nor fantastic. In a sense, it will be a movement in the interzone between both spheres.

"Modern Examples of Background Physics" ["Moderne Beispiele zur Hintergrundsphysik"] (1948) as translated by David Roscoe in Atom and Archetype (1992) edited by Carl Alfred Meier
Context: It seems significant that according to quantum physics the indestructibility of energy on one hand — which expresses its timeless existence — and the appearance of energy in space and time on the other hand correspond to two contradictory (complementary) aspects of reality. In fact, both are always present, but in individual cases the one or the other may be more pronounced.

Source: The Crying of Lot 49 (1966), Chapter 3
Context: You don’t understand,” getting mad. “You guys, you’re like Puritans are about the Bible. So hung up with words, words. You know where that play exists, not in that file cabinet, not in any paperback you’re looking for, but—” a hand emerged from the veil of shower-steam to indicate his suspended head—“in here. That’s what I’m for. To give the spirit flesh. The words, who cares? They’re rote noises to hold line bashes with, to get past the bone barrier around an actor’s memory, right? But the reality is in this head. Mine. I’m the projector at the planetarium, all the closed little universe visible in the circle of that stage is coming out of my mouth, eyes, sometimes other orifices also.

As quoted in "Terry Gilliam reflects to Dreams about the making of Dr Parnassus" by Phil Stubbs http://www.smart.co.uk/dreams/parntgrf.htm
Context: We read Dover Books, because you can steal from them. The medieval imagery and iconography is so good for the imagination. Trying to describe the world, trying to describe the cosmos, trying to put it down in neat orderly fashion, unlike reality. And it always seems to stick in one's mind more than reality does.

Many of my stories and novels deal with psychotic states or drug-induced states by which I can present the concept of a multiverse rather than a universe. Music and sociology are themes in my novels, also radical political trends; in particular I've written about fascism and my fear of it.
Statement of 1975 quoted in the Dictionary of Literary Biography (1981) vol. 8, part 1

Source: Spirit and Reality (1946), p. 52
Context: Spirit, like flame, like freedom, like creativeness, is opposed to any social stagnation or any lifeless tradition. In terms of Kantian philosophy — terms which I consider erroneous and confusing — spirit appears as a thing in itself and objectification as a phenomenon. Another and truer definition would be, spirit is freedom and objectification is nature (not in the romantic sense). Objectification has two aspects: on the one hand it denotes the fallen, divided and servile world, in which the existential subjects, the personalities, are materialized. On the other it comprehends the agency of the personal subject, of spirit tending to reinforce ties and communications in this fallen world. Hence objectification is related to the problem of culture, and in this consists the whole complexity of the problem.
In objectification there are no primal realities, but only symbols. The objective spirit is merely a symbolism of spirit. Spirit is realistic while cultural and social life are symbolical. In the object there is never any reality, but only the symbol of reality. The subject alone always has reality. Therefore in objectification and in its product, the objective spirit, there can be no sacred reality, but only its symbolism. In the objective history of the world nothing transpires but a conventional symbolism; the idea of sacredness is peculiar to the existential world, to existential subjects. The real depths of spirit are apprehensible only existentially in the personal experience of destiny, in its suffering, nostalgia, love, creation, freedom and death.

"The Painter in the Press", X magazine, Vol. I, No.4 (October 1960).
Context: Art on the other hand speaks to us of resignation and rejoicing in reality, and does so through a transformation of our experience of the world into an order wherein all facts become joyous; the more terrible the material the greater the artistic triumph. This has nothing at all to do with "a constant awareness of the problems of our time" or any other vague public concern. It is a transformation that is mysterious, personal and ethical. And the moral effect of art is only interesting when considered in the particular. For it is always the reality of the particular that provides the occasion and the spring of art — it is always "those particular trees/ that caught you in their mysteries" or the experience of some loved object. Not that the matter rests here. It is the transcendent imagination working on this material that releases the mysterious energies which move and speak of deepest existence.

2015, Speech: Declaration as Vice Presidential Candidate

"Eckhart, Brethren of the Free Spirit," from Communalism: From Its Origins to the Twentieth Century (1974), ch. 4
Context: The influence of Meister Eckhart is stronger today than it has been in hundreds of years. Eckhart met the problems of contingency and omnipotence, creator-and-creature-from-nothing by making God the only reality and the presence or imprint of God upon nothing, the source of reality in the creature. Reality in other words was a hierarchically structured participation of the creature in the creator. From the point of view of the creature this process could be reversed. If creatureliness is real, God becomes the Divine Nothing. God is not, as in scholasticism, the final subject of all predicates. He is being as unpredicable. The existence of the creature, in so far as it exists, is the existence of God, and the creature’s experience of God is therefore in the final analysis equally unpredicable. Neither can even be described; both can only be indicated. We can only point at reality, our own or God’s. The soul comes to the realization of God by knowledge, not as in the older Christian mysticism by love. Love is the garment of knowledge. The soul first trains itself by systematic unknowing until at last it confronts the only reality, the only knowledge, God manifest in itself. The soul can say nothing about this experience in the sense of defining it. It can only reveal it to others.

The Miracle of Mindfulness (1999)

The Paris Review interview (1982)
Context: I think if she comes from anywhere that has a name, it is out of myth. And myth has been my study and joy ever since — oh, the age, I would think... of three. I’ve studied it all my life. No culture can satisfactorily move along its forward course without its myths, which are its teachings, its fundamental dealing with the truth of things, and the one reality that underlies everything. <!-- Yes, in that way you could say that it was teaching, but in no way deliberately doing so.

"Eckhart, Brethren of the Free Spirit," from Communalism: From Its Origins to the Twentieth Century (1974), ch. 4
Context: The influence of Meister Eckhart is stronger today than it has been in hundreds of years. Eckhart met the problems of contingency and omnipotence, creator-and-creature-from-nothing by making God the only reality and the presence or imprint of God upon nothing, the source of reality in the creature. Reality in other words was a hierarchically structured participation of the creature in the creator. From the point of view of the creature this process could be reversed. If creatureliness is real, God becomes the Divine Nothing. God is not, as in scholasticism, the final subject of all predicates. He is being as unpredicable. The existence of the creature, in so far as it exists, is the existence of God, and the creature’s experience of God is therefore in the final analysis equally unpredicable. Neither can even be described; both can only be indicated. We can only point at reality, our own or God’s. The soul comes to the realization of God by knowledge, not as in the older Christian mysticism by love. Love is the garment of knowledge. The soul first trains itself by systematic unknowing until at last it confronts the only reality, the only knowledge, God manifest in itself. The soul can say nothing about this experience in the sense of defining it. It can only reveal it to others.

As quoted by John Gery in Ways of Nothingness: Nuclear Annihilation and Contemporary American Poetry (1996)
Context: In each art the difficulty of the form is a substitution for the difficulty of direct apprehension and expression of the object. The first difficulty may be more or less overcome, but the second is insuperable; thus every poem begins, or ought to, by a disorderly retreat to defensible positions. Or, rather, by a perception of the hopelessness of direct combat, and a resort to the warfare of spells, effigies, and prophecies. The relation between the artist and reality is an oblique one, and indeed there is no good art which is not consciously oblique. If you respect the reality of the world, you know that you can approach that reality only by indirect means.

1970s, Remarks on pardoning Nixon (1974)
Context: I deeply believe in equal justice for all Americans, whatever their station or former station. The law, whether human or divine, is no respecter of persons; but the law is a respecter of reality.
The facts, as I see them, are that a former President of the United States, instead of enjoying equal treatment with any other citizen accused of violating the law, would be cruelly and excessively penalized either in preserving the presumption of his innocence or in obtaining a speedy determination of his guilt in order to repay a legal debt to society.
During this long period of delay and potential litigation, ugly passions would again be aroused. And our people would again be polarized in their opinions. And the credibility of our free institutions of government would again be challenged at home and abroad.

An Open Letter To Miles Davis (1955)
Context: I think my own way. I don't think like you and my music isn't meant just for the patting of feet and going down backs. When and if I feel gay and carefree, I write or play that way. When I feel angry I write or play that way — or when I'm happy, or depressed, even.
Just because I'm playing jazz I don't forget about me. I play or write me, the way I feel, through jazz, or whatever. Music is, or was, a language of the emotions. If someone has been escaping reality, I don't expect him to dig my music, and I would begin to worry about my writing if such a person began to really like it. My music is alive and it's about the living and the dead, about good and evil. It's angry, yet it's real because it knows it's angry.

"The Painter in the Press", X magazine, Vol. I, No.4 (October 1960).
Context: Art on the other hand speaks to us of resignation and rejoicing in reality, and does so through a transformation of our experience of the world into an order wherein all facts become joyous; the more terrible the material the greater the artistic triumph. This has nothing at all to do with "a constant awareness of the problems of our time" or any other vague public concern. It is a transformation that is mysterious, personal and ethical. And the moral effect of art is only interesting when considered in the particular. For it is always the reality of the particular that provides the occasion and the spring of art — it is always "those particular trees/ that caught you in their mysteries" or the experience of some loved object. Not that the matter rests here. It is the transcendent imagination working on this material that releases the mysterious energies which move and speak of deepest existence.

The summary of the Joy In The Merely Real sequence (October 2009) http://wiki.lesswrong.com/wiki/Joy_in_the_Merely_Real
Context: If dragons were common, and you could look at one in the zoo — but zebras were a rare legendary creature that had finally been decided to be mythical — then there's a certain sort of person who would ignore dragons, who would never bother to look at dragons, and chase after rumors of zebras. The grass is always greener on the other side of reality. Which is rather setting ourselves up for eternal disappointment, eh? If we cannot take joy in the merely real, our lives shall be empty indeed.

As quoted in Prominent Rights Activist Narges Mohammadi Rejects Prison Sentence in Stinging Open Letter https://www.iranhumanrights.org/2016/10/narges-mohammadi-letter/ (October 14, 2016), '.
Context: I am a 44-year-old woman condemned to 22 years in prison by the Islamic Republic of Iran and I know very well that this is not the end of the story, I have no doubt that those who provided the ink for penning such rulings and those who used it to write them, as well as the noble people of my country, all know I have committed no crime or sin to deserve such a harsh punishment. I have faith in the path I have chosen, the actions I have taken, as well as my beliefs. I am determined to make human rights a reality [in Iran] and have no regrets. If those who claim to be spreading justice are firm on their judgment against me, I am also firm on my faith and beliefs. I will not waiver under tyrannical punishments that will limit my freedom to the four walls of the prison cell. I will endure this incarceration, but I will never accept it as lawful, human or moral, and I will always speak out against this injustice.

Source: The Life of Poetry (1949), p. 221
Context: Experience taken into the body, breathed-in, so that reality is the completion of experience, and poetry is what is produced. And life is what is produced.
To stand against the idea of the fallen world, a powerful and destructive idea overshadowing Western poetry. In that sense, there is no lost Eden, and God is the future. The child walled-up in our life can be given his growth. In this growth is our security.

Deeds Rather Than Words (1963)
Context: I don't believe in playing down to children, either in life or in motion pictures. I didn't treat my own youngsters like fragile flowers, and I think no parent should.
Children are people, and they should have to reach to learn about things, to understand things, just as adults have to reach if they want to grow in mental stature. Life is composed of lights and shadows, and we would be untruthful, insincere, and saccharine if we tried to pretend there were no shadows. Most things are good, and they are the strongest things; but there are evil things too, and you are not doing a child a favor by trying to shield him from reality. The important thing is to teach a child that good can always triumph over evil, and that is what our pictures attempt to do.

1960s, Freedom From The Known (1969)
Context: Man has throughout the ages been seeking something beyond himself, beyond material welfare — something we call truth or God or reality, a timeless state — something that cannot be disturbed by circumstances, by thought or by human corruption. Man has always asked the question: what is it all about? Has life any meaning at all? He sees the enormous confusion of life, the brutalities, the revolt, the wars, the endless divisions of religion, ideology and nationality, and with a sense of deep abiding frustration he asks, what is one to do, what is this thing we call living, is there anything beyond it?

Source: Quantum Reality - Beyond The New Physics, Chapter 12, Bell's Interconnectedness Theorem, p. 212
Context: Bell himself managed to devise such a proof which rejects all models of reality possessing the property of "locality". This proof has since become known as Bells theorem. It asserts that no local model of reality can underlie the quantum facts. Bell's theorem says that reality must be non-local.

Prayer for Easter Sunday in the Ordos Desert of Inner Mongolia published in article “The Priest Who Haunts the Catholic World” Saturday Evening Post (12 October 1963)
Context: Since once again, O Lord, in the steppes of Asia, I have no bread, no wine, no altar, I will raise myself above those symbols to the pure majesty of reality, and I will offer to you, I, your priest, upon the altar of the entire earth, the labor and the suffering of the world.
Receive, O Lord, in its totality the Host which creation, drawn by your magnetism, presents to you at the dawn of a new day. This bread, our effort, is in itself, I know, nothing but an immense disintegration. This wine, our anguish, as yet, alas! is only an evaporating beverage. But in the depths of this inchoate Mass you have placed — I am certain, for I feel it — an irresistible and holy desire that moves us all, the impious as well as the faithful to cry out: "O Lord, make us one!"

Source: Everyone is African: How Science Explodes the Myth of Race (2015), p. 11.
Context: Classification is real, but it is based much more on a set of social definitions than on genetic distinctions. Legally defined categories for race differ from one country to another, and they change over time depending largely on the social and political realities of a particular society or nation. The notion of discrete racial categories arose mostly as an artifact of centuries-long immigration history coupled with overriding worldviews that white superiority was inherent, a purported genetic destiny that has no basis in modern science.

1960s, The American Dream (1965)
Context: Oh yes, love is the way. Love is the only absolute. More and more I see this. I’ve seen too much hate to want to hate myself; hate is too great a burden to bear. I’ve seen it on the faces of too many sheriffs of the South — I’ve seen hate. In the faces and even the walk of too many Klansmen of the South, I’ve seen hate. Hate distorts the personality. Hate does something to the soul that causes one to lose his objectivity. The man who hates can’t think straight; the man who hates can’t reason right; the man who hates can’t see right; the man who hates can’t walk right. And I know now that Jesus is right, that love is the way. And this is why John said, "God is love," so that he who hates does not know God, but he who loves at that moment has the key that opens the door to the meaning of ultimate reality. So this morning there is so much that we have to offer to the world...
So yes, the dream has been shattered, and I have had my nightmarish experiences, but I tell you this morning once more that I haven’t lost the faith. I still have a dream that one day all of God’s children will have food and clothing and material well-being for their bodies, culture and education for their minds, and freedom for their spirits.
I still have a dream this morning: one day all of God’s black children will be respected like his white children.
I still have a dream this morning that one day the lion and the lamb will lie down together, and every man will sit under his own vine and fig tree and none shall be afraid...
I still have a dream this morning that truth will reign supreme and all of God’s children will respect the dignity and worth of human personality...
"We hold these truths to be self-evident that all men (All right) are created equal, that they are endowed by their Creator with certain inalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness."
We open the doors of the church now. If someone needs to accept Christ, this is a marvelous opportunity, a great moment to make a decision. And as we sing together, we bid you come at this time by Christian experience, baptism, watch care. But come at this moment, become a part of this great Christian fellowship and accept Christ as your personal Savior.

Our Mathematical Universe: My Quest for the Ultimate Nature of Reality (2014)
Context: Evolution endowed us with intuition only for those aspects of physics that had survival value for our distant ancestors, such as the parabolic orbits of flying rocks (explaining our penchant for baseball). A cavewoman thinking too hard about what matter is ultimately made of might fail to notice the tiger sneaking up behind and get cleaned right out of the gene pool. Darwin’s theory thus makes the testable prediction that whenever we use technology to glimpse reality beyond the human scale, our evolved intuition should break down. We’ve repeatedly tested this prediction, and the results overwhelmingly support Darwin. At high speeds, Einstein realized that time slows down, and curmudgeons on the Swedish Nobel committee found this so weird that they refused to give him the Nobel Prize for his relativity theory. At low temperatures, liquid helium can flow upward. At high temperatures, colliding particles change identity; to me, an electron colliding with a positron and turning into a Z-boson feels about as intuitive as two colliding cars turning into a cruise ship. On microscopic scales, particles schizophrenically appear in two places at once, leading to the quantum conundrums mentioned above. On astronomically large scales… weirdness strikes again: if you intuitively understand all aspects of black holes [then you] should immediately put down this book and publish your findings before someone scoops you on the Nobel Prize for quantum gravity… [also, ] the leading theory for what happened [in the early universe] suggests that space isn’t merely really really big, but actually infinite, containing infinitely many exact copies of you, and even more near-copies living out every possible variant of your life in two different types of parallel universes.

Source: The Book of Nothing (2009), chapter nought "Nothingology—Flying to Nowhere"<!-- p. 11-->

Genetic Epistemology (1968) http://www.marxists.org/reference/subject/philosophy/works/fr/piaget.htm – First lecture
Context: Knowing reality means constructing systems of transformations that correspond, more or less adequately, to reality. They are more or less isomorphic to transformations of reality. The transformational structures of which knowledge consists are not copies of the transformations in reality; they are simply possible isomorphic models among which experience can enable us to choose. Knowledge, then, is a system of transformations that become progressively adequate.

The Camelot Project interview (1996)
Context: When the legend is retold, it mirrors the reality of the time, and one can learn from studying how various authors have attempted to retell the story. I don't think we have an obligation to change it radically. I think that if we ever move too far from the basic story, we would lose something very precious. I don't, for instance, approve of fantasy that attempts to go back and rewrite the Middle Ages until it conforms to political correctness in the twentieth century. That removes all the benefit from reading the story. If you don't understand other people in their time and why they did what they did, then you don't understand your own past. And when you lose your past, you lose some potential for your own future.

The Last Night (2001) https://web.archive.org/web/20140610204712/http://college.cengage.com/history/primary_sources/world/the_last_night.htm
Context: When the hour of reality approaches, the zero hour, wholeheartedly welcome death for the sake of God. Always be remembering God. Either end your life while praying, seconds before the target, or make your last words: There is no God but God, Muhammad is his messenger.

2000s, The Logic of the Colorblind Constitution (2004)

On the scientific worldview in "A Setback to the Dialogue: Response to Huston Smith" in Zygon: Journal of Religion & Science Vol. 36, Issue 2 (June 2001), p. 201 http://onlinelibrary.wiley.com/doi/10.1111/0591-2385.00350/abstract

Source: Haunted (2005), Chapter 4
Context: "It's not a matter of right and wrong," Mr. Whittier would say. Really, there is no wrong. Not in our minds. Our own reality. You can never set off to do the wrong thing. You can never say the wrong thing. In your own mind, you are always right. Every action you take--what you do or say or how you choose to appear--is automatically right the moment you act.

The World in Six Songs (2008)
Context: Both poetry and lyrics and all visual arts draw their power from their ability to express abstractions of reality.... that is a feature of the musical brain.

Source: The Nature and Authority of Scripture (1995), p. 23
Context: Vivekananda followed his teacher, Ramakrishna, in attributing a low value to scriptures and in upholding the supremacy of personal experience. The adequacy of scriptures is compared to the utility of a map to a traveller, before visiting a country. The map, according to Vivekananda, can create only curiosity for first-hand knowledge of the place and can communicate only a vague conception of its reality. Maps are in no way equivalent to the direct knowledge of the country, gathered by actually being there.

John Perry Barlow 2.0 (2004)
Context: You now have two distinct ways of gathering information beyond what you yourself can experience. One of them is less a medium than an environment — the Internet — with a huge multiplicity of points of view, lots of different ways to find out what's going on in the world. Lots of people are tuned to that, and a million points of view have bloomed. It creates a cacophony of viewpoints that doesn't have any political coherence at all, a beautiful melee, but it doesn't have the capacity to create large blocs of belief.
The other medium, TV, has a much smaller share of viewers than at any time in the past, but those viewers get all their information there. They get turned into a very uniform belief block. TV in America created the most coherent reality distortion field that I’ve ever seen. Therein is the problem: People who vote watch TV, and they are hallucinating like a sonofabitch. Basically, what we have in this country is government by hallucinating mob.

ACM Queue A Conversation with Alan Kay Vol. 2, No. 9 - Dec/Jan 2004-2005 http://queue.acm.org/detail.cfm?id=1039523
2000s, A Conversation with Alan Kay, 2004–05
Context: Most creativity is a transition from one context into another where things are more surprising. There’s an element of surprise, and especially in science, there is often laughter that goes along with the “Aha.” Art also has this element. Our job is to remind us that there are more contexts than the one that we’re in — the one that we think is reality.

1840s, Essays: First Series (1841), Self-Reliance
Context: Society everywhere is in conspiracy against the manhood of every one of its members. Society is a joint-stock company, in which the members agree, for the better securing of his bread to each shareholder, to surrender the liberty and culture of the eater. The virtue in most request is conformity. Self-reliance is its aversion. It loves not realities and creators, but names and customs.