“How many questions arise in this place! Constantly the question comes up: Where was God in those days? Why was he silent? How could he permit this endless slaughter, this triumph of evil? … We must continue to cry out humbly yet insistently to God: Rouse yourself! Do not forget mankind, your creature!”

Source: The Tales of Alvin Maker, Red Prophet (1988), Chapter 15.

The Defender's Guide for Life's Toughest Questions (2011)

October 11, 2004 http://web.archive.org/web/20040421/www.nationalreview.com/issue/toc200409241302.asp
2000s, 2004

Source: Bridget Jones's Diary

"'Repent, Harlequin!' Said the Ticktockman" (1965)

Source: Presocratic Philosophy: A Very Short Introduction (2004), Ch. 1 : Lost words, forgotten worlds

Blue Like Jazz (2003, Nelson Books)

September 1973, Los Angeles, USA, published in Light Reading Vol.1 No.1 Spring 1978 “Question on devotion and other answers”
Students of Prem Rawat clarify that at that time Rawat was making a distinction between the mind, which he described as including the dark or negative thoughts that a person may have; and heart, the place within each person where peace can be found.
1970s

Max Weber, , 1916.
Context: Mysticism intends a state of "possession," not action, and the individual is not a tool but a "vessel" of the divine. Action in the world must thus appear as endangering the absolutely irrational and other-worldly religious state. Active asceticism operates within the world; rationally active asceticism, in mastering the world, seeks to tame what is creatural and wicked through work in a worldly "vocation" (inner-worldly asceticism). Such asceticism contrasts radically with mysticism, if the latter draws the full conclusion of fleeing from the world (contemplative flight from the world). The contrast is tempered, however, if active asceticism confines itself to keeping down and to overcoming creatural wickedness in the actor's own nature. For then it enhances the concentration on the firmly established God-willed and active redemptory accomplishments to the point of avoiding any action in the orders of the world (asceticist flight from the world). Thereby active asceticism in external bearing comes close to contemplative flight from the world. The contrast between asceticism and mysticism is also tempered if the contemplative mystic does not draw the conclusion that he should flee from the world, but, like the inner-worldly asceticist, remain in the orders of the world (inner-worldly mysticism).
In both cases the contrast can actually disappear in practice and some combination of both forms of the quest for salvation may occur. But the contrast may continue to exist even under the veil of external similarity. For the true mystic the principle continues to hold: the creature must be silent so that God may speak.