“The inadequacy of the short paragraphs that follow is due to the insufficiency of their expression. They are offered in the hope that the verity which underlies them may penetrate the mist of their presentation and kindle a spark that shall develop into the flame of fulfilment.
Please be so good as to believe that there is nothing whatever mysterious about this matter. If it were easy, should we not all be Buddhas? No doubt, but the apparent difficulty is due to our conditioning. The apparent mystery, on the other hand, is just obnubilation, an inability to perceive the obvious owing to a conditioned reflex which causes us persistently to look in the wrong direction!”

— Wei Wu Wei

Foreword
All Else Is Bondage : Non-Volitional Living (1964)

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Wei Wu Wei 25

writer 1895–1986

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“The past was nothing to her; offered no lesson which she was willing to heed. The future was a mystery which she never attempted to penetrate. The present alone was significant.”

Kate Chopin (1850–1904) American author

“During the last few years it has become apparent that the concept of "machine" must be very greatly extended if it is to include the most modern developments. Especially is this true if we are studying the brain and attempting to identify the type of mechanism that is responsible for the brain’s outstanding powers of thought and action. It has become apparent that when we used to doubt whether the brain could be a machine, our doubts were due chieﬂy to the fact that by ‘‘machine’’ we understood some mechanism of very simple type. Familiar with the bicycle and the typewriter, we were in great danger of taking them as the type of all machines. The last decade, however, has corrected this error. It has taught us how restricted our outlook used to be; for it developed mechanisms that far transcended the utmost that had been thought possible, and taught us that ‘‘mechanism’’ was still far from exhausted in its possibilities. Today we know only that the possibilities extend beyond our farthest vision.”

W. Ross Ashby (1903–1972) British psychiatrist

W. Ross Ashby (1951), "Statistical Machinery". In: Thales Vol 7. p.1 as cited in: Peter M. Asaro (2008) " From Mechanisms of Adaptation to Intelligence Ampliﬁers: The Philosophy of W. Ross Ashby http://cybersophe.org/writing/Asaro%20Ashby.pdf"

“It is apparently vital that we should be in the dark about ourselves — not to be clear about our intentions, fears, and hopes. There is a stubborn effort in us to set up a compact screen between consciousness and the self.”

Eric Hoffer (1898–1983) American philosopher

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“So with all due acknowledgement to the fact that physical theory is at all times relative, in that it depends on certain basic assumptions, we may, or so I believe, assert that physical theory in its present stage strongly suggests the indestructibility of Mind by Time.”

Erwin Schrödinger (1887–1961) Austrian physicist

Mind and Matter (1958)
Context: To my view the ‘statistical theory of time’ has an even stronger bearing on the philosophy of time than the theory of relativity. The latter, however revolutionary, leaves untouched the undirectional flow of time, which it presupposes, while the statistical theory constructs it from the order of events. This means a liberation from the tyranny of old Chronos. What we in our minds construct ourselves cannot, so I feel, have dictatorial power over our mind, neither the power of bringing it to the fore nor the power of annihilating it. But some of you, I am sure, will call this mysticism. So with all due acknowledgement to the fact that physical theory is at all times relative, in that it depends on certain basic assumptions, we may, or so I believe, assert that physical theory in its present stage strongly suggests the indestructibility of Mind by Time.

“Whatever disagreement there may be as to the scope of the phrase "due process of law" there can be no doubt that it embraces the fundamental conception of a fair trial, with opportunity to be heard.”

Oliver Wendell Holmes Jr. (1841–1935) United States Supreme Court justice

Frank v. Magnum, 237 U.S. 309, 347 (1915).
1910s

“The hinges on which the controversy turns are these: first, in their contending that the form of the Church is always visible and apparent; and, secondly, in their placing this form in the see of the Church of Rome and its hierarchy. We, on the contrary, maintain, both that the Church may exist without any apparent form, and, moreover, that the form is not ascertained by that external splendour which they foolishly admire, but by a very different mark, namely, by the pure preaching of the word of God, and the due administration of the sacraments.”

John Calvin book Institutes of the Christian Religion

Prefatory Address, p. 24
Institutes of the Christian Religion (1536; 1559)

“We may… be treating merely as physical variations effects which are really due to changes in the curvature of our space; whether, in fact, some or all of those causes which we term physical may not be due to the geometrical construction of our space. There are three kinds of variation in the curvature of our space which we ought to consider as within the range of possibility.”

William Kingdon Clifford (1845–1879) English mathematician and philosopher

Clifford & Pearson, Ch IV, Position, §19 On the Bending of Space
The Common Sense of the Exact Sciences (1885)
Context: We may... be treating merely as physical variations effects which are really due to changes in the curvature of our space; whether, in fact, some or all of those causes which we term physical may not be due to the geometrical construction of our space. There are three kinds of variation in the curvature of our space which we ought to consider as within the range of possibility.
(i) Our space is perhaps really possessed of a curvature varying from point to point, which we fail to appreciate because we are acquainted with only a small portion of space, or because we disguise its small variations under changes in our physical condition which we do not connect with our change of position. The mind that could recognise this varying curvature might be assumed to know the absolute position of a point. For such a mind the postulate of the relativity of position would cease to have a meaning. It does not seem so hard to conceive such a state of mind as the late Professor Clerk-Maxwell would have had us believe. It would be one capable of distinguishing those so-called physical changes which are really geometrical or due to a change of position in space.
(ii) Our space may be really same (of equal curvature), but its degree of curvature may change as a whole with the time. In this way our geometry based on the sameness of space would still hold good for all parts of space, but the change of curvature might produce in space a succession of apparent physical changes.
(iii) We may conceive our space to have everywhere a nearly uniform curvature, but that slight variations of the curvature may occur from point to point, and themselves vary with the time. These variations of the curvature with the time may produce effects which we not unnaturally attribute to physical causes independent of the geometry of our space. We might even go so far as to assign to this variation of the curvature of space 'what really happens in that phenomenon which we term the motion of matter.' <!--pp. 224-225

“Yet the vows of this Nation can only be fulfilled if we in this Nation are first, and, therefore, we intend to be first. In short, our leadership in science and industry, our hopes for peace and security, our obligations to ourselves as well as others, all require us to make this effort, to solve these mysteries, to solve them for the good of all men, and to become the world's leading space-faring nation.”

John F. Kennedy (1917–1963) 35th president of the United States of America

1962, Rice University speech

“I have said that God is pleased with nothing but love; but before I explain this, it will be as well to set forth the grounds on which the assertion rests. All our works, and all our labours, how grand soever they may be, are nothing in the sight of God, for we can give Him nothing, neither can we by them fulfil His desire, which is the growth of our soul. As to Himself He desires nothing of this, for He has need of nothing, and so, if He is pleased with anything it is with the growth of the soul; and as there is no way in which the soul can grow but in becoming in a manner equal to Him, for this reason only is He pleased with our love.”

John of the Cross (1542–1591) Spanish mystic and Roman Catholic saint

Note to Stanza 27
Spiritual Canticle of The Soul and The Bridegroom, Notes to the Stanzas
Context: I have said that God is pleased with nothing but love; but before I explain this, it will be as well to set forth the grounds on which the assertion rests. All our works, and all our labours, how grand soever they may be, are nothing in the sight of God, for we can give Him nothing, neither can we by them fulfil His desire, which is the growth of our soul. As to Himself He desires nothing of this, for He has need of nothing, and so, if He is pleased with anything it is with the growth of the soul; and as there is no way in which the soul can grow but in becoming in a manner equal to Him, for this reason only is He pleased with our love. It is the property of love to place him who loves on an equality with the object of his love. Hence the soul, because of its perfect love, is called the bride of the Son of God, which signifies equality with Him. In this equality and friendship all things are common, as the Bridegroom Himself said to His disciples: I have called you friends, because all things, whatsoever I have heard of my Father, I have made known to you.

“Wishes which cannot be fulfilled are said to be “pious.” It is assumed, apparently, that only profane wishes are fulfilled.”

Marie von Ebner-Eschenbach (1830–1916) Austrian writer

Unerreichbare Wünsche werden als »fromm« bezeichnet. Man scheint anzunehmen, dass nur die profanen in Erfüllung gehen.
Source: Aphorisms (1880/1893), p. 27.

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Wei Wu Wei 25

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