Quotes about back

page 71

St. 4
The Revenge (1878)

As quoted in Proceedings of the American Philosophical Society, Vol. 146, no. 1, (March 2002), p. 115
Context: If you sense a deep human need, then you go back to all the basic science. If there is some missing, then you try to do more basic science and applied science until you get it. So you make the system to fulfill that need, rather than starting the other way around, where you have something and wonder what to do with it.

Account of 8 October 1918.
Diary of Alvin York
Context: The major suggested we go down a gully, but I knew that was the wrong way. And I told him we were not going down any gully. We were going straight through the German front line trenches back to the American lines.
It was their second line that I had captured. We sure did get a long way behind the German trenches! And so I marched them straight at that old German front line trench. And some more machine guns swung around and began to spit at us. I told the major to blow his whistle or I would take off his head and theirs too. So he blew his whistle and they all surrendered — all except one. I made the major order him to surrender twice. But he wouldn't. And I had to touch him off. I hated to do it. But I couldn't afford to take any chances and so I had to let him have it.

What It Means to Be a Poet in America (1926)
Context: Whenever I begin to write a poem or draw a picture I am, in imagination, if not in reality, back in my room where I began to draw pen-and-ink pictures and write verses in my seventeenth year. Both windows of the room look down on the great Governor’s Yard of Illinois. This yard is a square block, a beautiful park. Our house is on so high a hill I can always look down upon the governor. Among my very earliest memories are those of seeing old Governor Oglesby leaning on his cane, marching about, calling his children about him.

In an interview shortly before he was killed, responding to a question by David Frost about how his obituary should read.
Context: Something about the fact that I made some contribution to either my country, or those who were less well off. I think back to what Camus wrote about the fact that perhaps this world is a world in which children suffer, but we can lessen the number of suffering children, and if you do not do this, then who will do this? I'd like to feel that I'd done something to lessen that suffering.

Islam: A Short History (2000)

Source: Point Counter Point (1928), Ch. 26; note: the character Mark Rampion, a writer, painter and fierce critic of modern society, is based on D. H. Lawrence.
Context: The course of every intellectual, if he pursues his journey long and unflinchingly enough, ends in the obvious, from which the non-intellectuals have never stirred.... The thoroughly contemptible man may have valuable opinions, just as in some ways the admirable man can have detestable opinions.... Many intellectuals, of course, don’t get far enough to reach the obvious again. They remain stuck in a pathetic belief in rationalism and the absolute supremacy of mental values and the entirely conscious will. You’ve got to go further than the nineteenth-century fellows, for example; as far at least as Protagoras and Pyrrho, before you get back to the obvious in which the nonintellectuals have always remained.... these nonintellectuals aren’t the modern canaille who read the picture papers and... are preoccupied with making money... They take the main intellectualist axiom for granted—that there’s an intrinsic superiority in mental, conscious, voluntary life over physical, intuitive, instinctive, emotional life. The whole of modern civilization is based on the idea that the specialized function which gives a man his place in society is more important than the whole man, or rather is the whole man, all the rest being irrelevant or even (since the physical, intuitive, instinctive and emotional part of man doesn’t contribute appreciably to making money or getting on in an industrialized world) positively harmful and detestable.... The nonintellectuals I’m thinking of are very different beings.... There were probably quite a lot of them three thousand years ago. But the combined efforts of Plato and Aristotle, Jesus, Newton and big business have turned their descendants into the modern bourgeoisie and proletariat. The obvious that the intellectual gets back to, if he goes far enough, isn’t of course the same as the obvious of the nonintellectuals. For their obvious is life itself and his recovered obvious is only the idea of that life. Not many can put flesh and blood on the idea and turn it into reality. The intellectuals who, like Rampion, don’t have to return to the obvious, but have always believed in it and lived it, while at the same time leading the life of the spirit, are rarer still.

Letter to Duff Green (10 February 1844), in Correspondence of John C. Calhoun (1900) edited by William Pinkney Starke, p. 569
1840s
Context: I cannot think in the present state of parties of entering again on the political arena. I would but waste my strength and exhaust my time, without adding to my character, or rendering service to the country, or advancing the cause for which I have so long contended. I feel no disgust nor do I feel disposed to complain of any one. On the contrary, I am content, and willing to end my public life now. In looking back, I see nothing to regret, and little to correct. My interest in the prosperity of the country, and the success of our peculiar and sublime political system when well understood, remain without abatement, and will do so till my last breath; and I shall ever stand prepared to serve the country, whenever I shall see reasonable prospect of doing so.

Lyrics

"Into My Own", st. 4 (1913)
General sources
Context: p>I do not see why I should e'er turn back,
Or those should not set forth upon my track
To overtake me, who should miss me here
And long to know if still I held them dear.They would not find me changed from him they knew —
Only more sure of all I thought was true.</p

Source: Outlaw Journalist (2008), Chapter 6, Stranger In A Strange Land, p. 89
Context: To create a balance of power and pedigree in the house, Hunter sent five bucks off to an ad he'd seen in the back pages of a magazine and received his mail-order doctor-of-divinity degree. He began referring to himself as Dr. Thompson and punctuated remarks with his afterword: "I am, after all, a doctor." Friends picked up on the joke, and he was "the Good Doctor" for the rest of his life.

1920s, The Progress of a People (1924)
Context: Looking back only a few years, we appreciate how rapid has been the progress of the colored people on this continent. Emancipation brought them the opportunity of which they have availed themselves. It has been calculated that in the first year following the acceptance of their status as a free people, there were approximately 4,000,000 members of the race in this country, and that among these only 12,000 were the owners of their homes; only 20,000 among them conducted their own farms, and the aggregate wealth of these 4,000,000 people hardly exceeded $20,000,000. In a little over a half century since, the number of business enterprises operated by colored people had grown to near 50,000, while the wealth of the Negro community has grown to more than $1,100,000,000. And these figures convey a most inadequate suggestion of the material progress. The 2,000 business enterprises which were in the hands of colored people immediately following emancipation were almost without exception small and rudimentary. Among the 50,000 business operations now in the hands of colored people may be found every type of present-day affairs. There are more than 70 banks conducted by thoroughly competent colored business men. More than 80 percent of all American Negroes are now able to read and write. When they achieved their freedom not 10 percent were literate. There are nearly 2,000,000 Negro pupils in the public schools; well-nigh 40,000 Negro teachers are listed, more than 3,000 following their profession in normal schools and colleges. The list of educational institutions devoting themselves to the race includes 50 colleges, 13 colleges for women, 26 theological schools, a standard school of law, and 2 high-grade institutions of medicine. Through the work of these institutions the Negro race is equipping men and women from its own ranks to provide its leadership in business, the professions, in all relations of life.

The Paris Review interview (1982)
Context: You know C. S. Lewis, whom I greatly admire, said there’s no such thing as creative writing. I’ve always agreed with that and always refuse to teach it when given the opportunity. He said there is, in fact, only one Creator and we mix. That’s our function, to mix the elements He has given us. See how wonderfully anonymous that leaves us? You can’t say, “I did this; this gross matrix of flesh and blood and sinews and nerves did this.” What nonsense! I’m given these things to make a pattern out of. Something gave it to me.
I’ve always loved the idea of the craftsman, the anonymous man. For instance, I’ve always wanted my books to be called the work of Anon, because Anon is my favorite literary character. If you look through an anthology of poems that go from the far past into the present time, you’ll see that all the poems signed “Anon” have a very specific flavor that is one flavor all the way through the centuries. I think, perhaps arrogantly, of myself as “Anon.” I would like to think that Mary Poppins and the other books could be called back to make that change. But I suppose it’s too late for that.

Source: Alcestis (438 BC), l. 358
Context: Oh, if I had Orpheus' voice and poetry
with which to move the Dark Maid and her Lord,
I'd call you back, dear love, from the world below.
I'd go down there for you. Charon or the grim
King's dog could not prevent me then
from carrying you up into the fields of light.

D-503
We (1921)

GQ Interview (2005)
Context: I get a very deep sense that the generation after Generation X is a very conservative generation, and I'm not sure they understand the commitment part of what I do. I'm not sure if we'll ever be able to regain that ground.... I quite often feel like I'm the youngest of the old guys, where I've got some really old-fashioned philosophies about what's credible and what's not.... Suddenly, someone like me seems like a dinosaur from a different age, but I hope it's the opposite of that. I hope I'm at the forefront of thinking and it'll all come back to that at some point.

Paris Review interview (1996)
Context: I’ve always been highly energized and have written poems in spurts. From the god-given first line right through the poem. And I don’t write two or three lines and then come back the next day and write two or three more; I write the whole poem at one sitting and then come back to it from time to time over the months or years and rework it.

1950s, Loving Your Enemies (November 1957)
Context: I think the first reason that we should love our enemies, and I think this was at the very center of Jesus’ thinking, is this: that hate for hate only intensifies the existence of hate and evil in the universe. If I hit you and you hit me and I hit you back and you hit me back and go on, you see, that goes on ad infinitum. It just never ends. Somewhere somebody must have a little sense, and that’s the strong person. The strongperson is the person who can cut off the chain of hate, the chain of evil. And that is the tragedy of hate, that it doesn’t cut it off. It only intensifies the existence of hate and evil in the universe. Somebody must have religion enough and morality enough to cut it off and inject within the very structure of the universe that strong and powerful element of [[love].

Up Front (1945)
Context: Many celebrities and self-appointed authorities have returned from quick tours of war zones (some of them getting within hearing distance of the shooting) and have put out their personal theories to batteries of photographers and reporters. Some say the American soldier is the same clean-cut young man who left his home; others say morale is sky-high at the front because everybody's face is shining for the great Cause.
They are wrong. The combat man isn't the same clean-cut lad because you don't fight a kraut by Marquess of Queensberry rules. You shoot him in the back, you blow him apart with mines, you kill or maim him the quickest and most effective way you can with the least danger to yourself. He does the same to you.
He tricks you and cheats you, and if you don't beat him at his own game you don't live to appreciate your own nobleness.
But you don't become a killer. No normal man who has smelled and associated with death ever wants to see any more of it. In fact, the only men who are even going to want to bloody noses in a fist fight after this war will be those who want people to think they were tough combat men, when they weren't. The surest way to become a pacifist is to join the infantry. <!-- p. 12 - 14

Interview in Der Spiegel, 2005-06-20 (as quoted by the New York Post) http://www.imdb.com/news/wenn/2005-06-29/
Context: As a filmmaker, I'm not interested in 9/11 [... ] it's too small, history overwhelms it. The history of the world is like: He kills me, I kill him, only with different cosmetics and different castings. So in 2001, some fanatics killed some Americans, and now some Americans are killing some Iraqis. And in my childhood, some Nazis killed Jews. And now, some Jewish people and some Palestinians are killing each other. Political questions, if you go back thousands of years, are ephemeral, not important. History is the same thing over and over again.

Vol. I, ch. 2.
Vanity Fair (1847–1848)
Context: The world is a looking-glass, and gives back to every man the reflection of his own face. Frown at it, and it will in turn look sourly upon you; laugh at it and with it, and it is a jolly kind companion; and so let all young persons take their choice.

"Hell No, I Won't Go: End the War on Drugs," The Village Voice (19 September 1989)
Context: The centerpiece of the cultural counterrevolution is the snowballing campaign for a "drug-free workplace" — a euphemism for "drug-free workforce," since urine testing also picks up for off-duty indulgence. The purpose of this '80s version of the loyalty oath is less to deter drug use than to make people undergo a humiliating ritual of subordination: "When I say pee, you pee." The idea is to reinforce the principle that one must forfeit one's dignity and privacy to earn a living, and bring back the good old days when employers had the unquestioned right to demand that their workers' appearance and behavior, on or off the job, meet management's standards.

Poem composed prior to his match with Sonny Liston, in 1963, as quoted in "Brash Clay waxed poetic in 1963 visit to Nashville" by Bill Traughber in Nashville's The CIty Paper (4 June 2002)
Variant transcription: Who would have thought, when they came to the fight,
that they'd witness a launchin' of a black satellite.
Context: Clay comes out to meet Liston and Liston starts to retreat,
if Liston goes back an inch farther he'll end up in a ringside seat.
Clay swings with his left, Clay swings with his right,
Look at young Cassius carry the fight
Liston keeps backing, but there's not enough room,
It's a matter of time till Clay lowers the boom.
Now Clay lands with a right, what a beautiful swing,
And the punch raises the Bear clean out of the ring.
Liston is still rising and the ref wears a frown,
For he can't start counting till Sonny goes down.
Now Liston is disappearing from view, the crowd is going frantic,
But radar stations have picked him up, somewhere over the Atlantic.
Who would have thought when they came to the fight?
That they'd witness the launching of a human satellite.
Yes the crowd did not dream, when they put up the money,
That they would see a total eclipse of the Sonny.

Source: To Have and Have Not (1937), Ch. 24
Often misquoted or inaccurately paraphrased as "In every port in the world, at least two Estonians can be found."
Context: At pier four there is a 34-foot yawl-rigged yacht with two of the three hundred and twenty-four Esthonians who are sailing around in different parts of the world, in boats between 28 and 36 feet long and sending back articles to the Esthonian newspapers. These articles are very popular in Esthonia and bring their authors between a dollar and a dollar and thirty cents a column. They take the place occupied by the baseball or football news in American newspapers and are run under the heading of Sagas of Our Intrepid Voyagers. No well-run yacht basin in Southern waters is complete without at least two sun-burned, salt bleached-headed Esthonians who are waiting for a check from their last article. When it comes they will set sail to another yacht basin and write another saga. They are very happy too. Almost as happy as the people on the Alzira III. It's great to be an Intrepid Voyager.

Book V, Introduction
Variant translation: It may well wait a century for a reader, as God has waited six thousand years for an observer.
As quoted in The Martyrs of Science; or, the Lives of Galileo, Tycho Brahe, and Kepler (1841) by David Brewster, p. 197. This has sometimes been misquoted as "It may be well to wait a century for a reader, as God has waited six thousand years for an observer."
Variant translation: I feel carried away and possessed by an unutterable rapture over the divine spectacle of heavenly harmony... I write a book for the present time, or for posterity. It is all the same to me. It may wait a hundred years for its readers, as God has also waited six thousand years for an onlooker.
As quoted in Calculus. Multivariable (2006) by Steven G. Krantz and Brian E. Blank. p. 126
Variant translation: I am stealing the golden vessels of the Egyptians to build a tabernacle to my God from them, far far away from the boundaries of Egypt. If you forgive me, I shall rejoice.; if you are enraged with me, I shall bear it. See, I cast the die, and I write the book. Whether it is to be read by the people of the present or of the future makes no difference: let it await its reader for a hundred years, if God himself has stood ready for six thousand years for one to study him.
Unsourced translation
Harmonices Mundi (1618)
Context: Now because 18 months ago the first dawn, 3 months ago broad daylight but a very few days ago the full sun of the most highly remarkable spectacle has risen — nothing holds me back. I can give myself up to the sacred frenzy, I can have the insolence to make a full confession to mortal men that I have stolen the golden vessel of the Egyptians to make from them a tabernacle for my God far from the confines of the land of Egypt. If you forgive me I shall rejoice; if you are angry, I shall bear it; I am indeed casting the die and writing the book, either for my contemporaries or for posterity to read, it matters not which: let the book await its reader for a hundred years; God himself has waited six thousand years for his work to be seen.

Song lyrics, So (1986)
Context: Rest your head.
You worry too much.
It's going to be alright.
When times get rough,
You can fall back on us.
Don't give up;
Please don't give up.

The Bruges Speech (20 September 1988) http://www.margaretthatcher.org/speeches/displaydocument.asp?docid=107332
Third term as Prime Minister
Context: Mr. Chairman, you have invited me to speak on the subject of Britain and Europe. Perhaps I should congratulate you on your courage. If you believe some of the things said and written about my views on Europe, it must seem rather like inviting Genghis Khan to speak on the virtues of peaceful coexistence!... The European Community is one manifestation of that European identity, but it is not the only one. We must never forget that east of the Iron Curtain, peoples who once enjoyed a full share of European culture, freedom and identity have been cut off from their roots. We shall always look on Warsaw, Prague and Budapest as great European cities... To try to suppress nationhood and concentrate power at the centre of a European conglomerate would be highly damaging and would jeopardise the objectives we seek to achieve. Europe will be stronger precisely because it has France as France, Spain as Spain, Britain as Britain, each with its own customs, traditions and identity. It would be folly to try to fit them into some sort of identikit European personality... it is ironic that just when those countries such as the Soviet Union, which have tried to run everything from the centre, are learning that success depends on dispersing power and decisions away from the centre, there are some in the Community who seem to want to move in the opposite direction. We have not successfully rolled back the frontiers of the state in Britain, only to see them re-imposed at a European level with a European super-state exercising a new dominance from Brussels.

2010s, 2014 FIFA World Cup, Brazil v. Germany (2014)
Context: We're ten minutes into the game, nearly eleventh minute. There's lots of space already on the field. Brazil have to come a little bit tighter, Ian. They can't be so expansive, from back to front. Otherwise? The Germans will cut them to shreds.

The Spiral Staircase: My Climb Out of Darkness (2004)
Context: We are, the great spiritual writers insist, most fully ourselves when we give ourselves away, and it is egotism that holds us back from that transcendent experience that has been called God, Nirvana, Brahman, or the Tao.
What I now realize, from my study of the different religious traditions, is that a disciplined attempt to go beyond the ego brings about a state of ecstasy. Indeed, it is in itself ekstasis. Theologians in all the great faiths have devised all kinds of myths to show that this type of kenosis, or self-emptying, is found in the life of God itself. They do not do this because it sounds edifying, but because this is the way that human nature seems to work. We are most creative and sense other possibilities that transcend our ordinary experience when we leave ourselves behind.

Music, Mind, and Meaning (1981)
Context: How do both music and vision build things in our minds? Eye motions show us real objects; phrases show us musical objects. We "learn" a room with bodily motions; large musical sections show us musical "places." Walks and climbs move us from room to room; so do transitions between musical sections. Looking back in vision is like recapitulation in music; both give us time, at certain points, to reconfirm or change our conceptions of the whole.

Larry King Live interview (2010)
Context: The country can't get well if the people are sick. And the people are sick. Now, I know Obama's not been the best president and the Democrats are not the best politicians, but you know what? We elected him just two years ago to fix this massive bunch of problems we have. And because he didn't do it by football season, we are ready to throw him out on the street and bring back the guys who messed it up just two years ago. That's a little too impatient. Yes, when he got the patient, the patient was bleeding to death — he got the patient to stop bleeding. But, OK, the patient is not up and back at the office quite yet. It's no reason to throw the doctor out and get back the doctor who was using leaches.

Cemetery World (1973)
Context: The sun was setting, throwing a fog-like dusk across the stream and trees, and there was a coolness in the air. It was time, I knew, to be getting back to camp. But I did not want to move. For I had the feeling that this was a place, once seen, that could not be seen again. If I left and then came back, it would not be the same; no matter how many times I might return to this particular spot the place and feeling would never be the same, something would be lost or something would be added, and there never would exist again, through all eternity, all the integrated factors that made it what it was in this magic moment.

News from Nowhere (1890)
Context: Go back again, now you have seen us, and your outward eyes have learned that in spite of all the infallible maxims of your day there is yet a time of rest in store for the world, when mastery has changed into fellowship — but not before. Go back again, then, and while you live you will see all round you people engaged in making others live lives which are not their own, while they themselves care nothing for their own real lives — men who hate life though they fear death. Go back and be the happier for having seen us, for having added a little hope to your struggle. Go on living while you may, striving, with whatsoever pain and labour needs must be, to build up little by little the new day of fellowship, and rest, and happiness.

Acceptance speech http://www.bookcritics.org/?go=leonardAcceptanceSpeech, National Book Critics Circle 2006 Ivan Sandrof Lifetime Achievement Award (8 March 2007)
Context: My whole life I have been waving the names of writers, as if we needed rescue. From these writers, for almost 50 years, I have received narrative, witness, companionship, sanctuary, shock, and steely strangeness; good advice, bad news, deep chords, hurtful discrepancy, and amazing grace. At an average of five books a week, not counting all those sighed at and nibbled on before they go to the Strand, I will read 13,000. Then I'm dead. Thirteen thousand in a lifetime, about as many as there are new ones published every month in this country.
It's not enough, and yet rich to excess. The books we love, love us back. In gratitude, we should promise not to cheat on them — not to pretend we're better than they are; not to use them as target practice, agit-prop, trampolines, photo ops or stalking horses; not to sell out scruple to that scratch-and-sniff info-tainment racket in which we posture in front of experience instead of engaging it, and fidget in our cynical opportunism for an angle, a spin, or a take, instead of consulting compass points of principle, and strike attitudes like matches, to admire our wiseguy profiles in the mirrors of the slicks. We are reading for our lives, not performing like seals for some fresh fish.

The Eye of Spirit : An Integral Vision for a World Gone Slightly Mad (1997)
Context: We move from part to whole and back again, and in that dance of comprehension, in that amazing circle of understanding, we come alive to meaning, to value, and to vision: the very circle of understanding guides our way, weaving together the pieces, healing the fractures, mending the torn and tortured fragments, lighting the way ahead — this extraordinary movement from part to whole and back again, with healing the hallmark of each and every step, and grace the tender reward.

8 November 1852
Journal Intime (1882), Journal entries
Context: My privilege is to be spectator of my life drama, to be fully conscious of the tragi-comedy of my own destiny, and, more than that, to be in the secret of the tragi-comic itself, that is to say, to be unable to take my illusions seriously, to see myself, so to speak, from the theater on the stage, or to be like a man looking from beyond the tomb into existence. I feel myself forced to feign a particular interest in my individual part, while all the time I am living in the confidence of the poet who is playing with all these agents which seem so important, and knows all that they are ignorant of. It is a strange position, and one which becomes painful as soon as grief obliges me to betake myself once more to my own little rôle, binding me closely to it, and warning me that I am going too far in imagining myself, because of my conversations with the poet, dispensed from taking up again my modest part of valet in the piece. Shakespeare must have experienced this feeling often, and Hamlet, I think, must express it somewhere. It is a Doppelgängerei, quite German in character, and which explains the disgust with reality and the repugnance to public life, so common among the thinkers of Germany. There is, as it were, a degradation a gnostic fall, in thus folding one's wings and going back again into the vulgar shell of one's own individuality. Without grief, which is the string of this venturesome kite, man would soar too quickly and too high, and the chosen souls would be lost for the race, like balloons which, save for gravitation, would never return from the empyrean.

1860s, The Good Fight (1865)
Context: Yes, yes, caste is a glacier, cold, towering, apparently as eternal as the sea itself. But at last that glittering mountain of ice touches the edge of the Gulf Stream. Down come pinnacle and peak, frosty spire and shining cliff. Like a living monster of shifting hues, a huge chameleon of the sea, the vast mass silently rolls and plunges and shrinks, and at last utterly disappears in that inexorable warmth of water. So with us the glacier has touched the Gulf Stream. On Palm Sunday, at Appomattox Court House, the spirit of feudalism, of aristocracy, of injustice in this country, surrendered, in the person of Robert E. Lee, the Virginian slave-holder, to the spirit of the Declaration of Independence and of equal rights, in the person of Ulysses S. Grant, the Illinois tanner. So closed this great campaign in the 'Good Fight of Liberty'. So the Army of the Potomac, often baffled, struck an immortal blow, and gave the right hand of heroic fellowship to their brethren of the West. So the silent captain, when all his lieutenants had secured their separate fame, put on the crown of victory and ended civil war. As fought the Lieutenant-General of the United States, so fight the United States themselves, in the 'Good Fight of Man'. With Grant's tenacity, his patience, his promptness, his tranquil faith, let us assault the new front of the old enemy. We, too, must push through the enemy's Wilderness, holding every point we gain. We, too, must charge at daybreak upon his Spottsylvania Heights. We, too, must flank his angry lines and push them steadily back. We, too, must fling ourselves against the baffling flames of Cold Harbor. We, too, outwitting him by night, must throw our whole force across swamp and river, and stand entrenched before his capital. And we, too, at last, on some soft, auspicious day of spring, loosening all our shining lines, and bursting with wild battle music and universal shout of victory over the last desperate defense, must occupy the very citadel of caste, force the old enemy to final and unconditional surrender, and bring Boston and Charleston to sing Te Deum together for the triumphant equal rights of man.

Zen and the Art of Motorcycle Maintenance (1974), Afterword (1984)
Context: A culture-bearing book, like a mule, bears the culture on its back. No one should sit down to write one deliberately. Culture-bearing books occur almost accidentally, like a sudden change in the stock market. There are books of high quality that are an part of the culture, but that is not the same. They are a part of it. They aren't carrying it anywhere. They may talk about insanity sympathetically, for example, because that's the standard cultural attitude. But they don't carry any suggestion that insanity might be something other than sickness or degeneracy.

Revolution (2014)
Context: The women sway and jump and shriek. Whilst this is all almost entirely foreign, there is something familiar, like a place in your mouth where food always gets caught. Something I recognize. It is orgiastic. This Christianity with a voodoo twist is on the brink of Dionysian breakdown. Through this ritual, I see the root of ritual. The exorcising of the primal, the men engorged, enraged, the women serpentine and lithe. Only the child excluded. I get on my knees, which a few other people are doing, out of respect but also because I’m beginning to sense that it’s only a matter of time before I’m ushered to the front. I’ve not been taught how to be religious. Religious studies at school doesn’t even begin to cover it. There the world’s greatest faiths and the universe’s swirling mysteries are recited like bus timetables. No teacher of RE ever said to me: “Beyond the limited realm of the senses, the shallow pool of the known, is a great untamable ocean, and we don’t have a fucking clue what goes on in there.” What we receive through sight, sound, smell, taste, and touch is all we know. We have tools that can enhance that information, we have theories for things that we suspect lie beyond that information, filtered through an apparatus limited once more to those senses. Those senses are limited; the light range we detect is within a narrow spectrum, between infrared light and ultraviolet light; other species see light that we can’t see. In the auditory realm, we hear but a fraction of the sound vibrations; we don’t hear high-pitched frequencies, like dog whistles, and we don’t hear low frequencies like whale song. The world is awash with colors unseen and abuzz with unheard frequencies. Undetected and disregarded. The wise have always known that these inaccessible realms, these dimensions that cannot be breached by our beautifully blunt senses, hold the very codes to our existence, the invisible, electromagnetic foundations upon which our gross reality clumsily rests. Expressible only through symbol and story, as it can never be known by the innocent mind. The stories are formulas, poems, tools for reflection through which we may access the realm behind the thinking mind, the consciousness beyond knowing and known, the awareness that is not connected to the haphazard data of biography. The awareness that is not prickled and tugged by capricious emotion. The awareness that is aware that it is aware. In meditation I access it; in yoga I feel it; on drugs it hit me like a hammer—at sixteen, staring into a bathroom mirror on LSD, contrary to instruction (“Don’t look in the mirror, Russ, it’ll fuck your head up.” Mental note: “Look in mirror.”). I saw that my face wasn’t my face at all but a face that I lived behind and was welded to by a billion nerves. I looked into my eyes and saw that there was something looking back at me that was not me, not what I’d taken to be me. The unrefined ocean beyond the shallow pool was cascading through the mirror back at me. Nature looking at nature. Not me, little ol’ Russ, tossed about on turbulent seas; these distinctions were engineered. On acid, these realizations are absolute. The disobedient brain is whipped into its basket like a yapping hound cowed by Cesar Millan.

St. 5
The Charge of the Light Brigade (1854)

Playboy interview (1996)
Context: We should be back on the moon right now. And we should be going off to Mars immediately. …  How come we're looking at our shoes instead of at the great nebula in Orion? Where did we mislay the moon and back off from Mars? The problem is, of course, our politicians, men who have no romance in their hearts or dreams in their heads.

1940s, Victory broadcast (1945)
Context: We have known the bitterness of defeat and the exultation of triumph, and from both we have learned there can be no turning back. We must go forward to preserve in peace what we won in war.
A new era is upon us. Even the lesson of victory itself brings with it profound concern, both for our future security and the survival of civilization. The destructiveness of the war potential, through progressive advances in scientific discovery, has in fact now reached a point which revises the traditional concepts of war.

Often given as: A mind that is stretched by a new experience can never go back to its old dimensions.
Or: A mind that is stretched by a new idea can never go back to its old dimensions.
Actually by Oliver Wendell Holmes, Senior, from " Autocrat of the Breakfast Table https://books.google.com/books?id=BoQ3AQAAMAAJ&pg=PA502&dq=%22stretched+by+a+new+idea%22&hl=en&sa=X&ved=0ahUKEwidspn60tTJAhVJ1GMKHbt3Bn0Q6AEIHTAA#v=onepage&q=%22stretched%20by%20a%20new%20idea%22&f=false", originally published in The Atlantic, September 1858.
Misattributed

Source: Discipleship (1937), Revenge, p. 142.
Context: By willing endurance we cause suffering to pass. Evil becomes a spent force when we put up no resistance. By refusing to pay back the enemy with his own coin, and preferring to suffer without resistance, the Christian exhibits the sinfulness of contumely and insult. Violence stands condemned by its failure to evoke counter-violence.

Golden Sayings of Epictetus
Context: The true Cynic must know that he is sent as a Messenger from God to men, to show unto them that as touching good and evil they are in error; looking for those where they are not to be found, nor ever bethinking themselves where they are. And like Diogenes when brought before Philip after the battle of Chæronea, the Cynic must remember that he is a Spy. For a Spy he really is—to bring back word what things are on Man's side, and what against him. And when he has diligently observed all, he must come back with a true report, not terrified into announcing them to be foes that are no foes, nor otherwise perturbed or confounded by the things of sense. (113).

First Message to the U.S. Department of Defense
Context: It’s good to be back and I’m grateful to serve alongside you as Secretary of Defense. Together with the Intelligence Community we are the sentinels and guardians of our nation. We need only look to you, the uniformed and civilian members of the Department and your families, to see the fundamental unity of our country. You represent an America committed to the common good; an America that is never complacent about defending its freedoms; and an America that remains a steady beacon of hope for all mankind. Every action we take will be designed to ensure our military is ready to fight today and in the future. Recognizing that no nation is secure without friends, we will work with the State Department to strengthen our alliances. Further, we are devoted to gaining full value from every taxpayer dollar spent on defense, thereby earning the trust of Congress and the American people. I am confident you will do your part. I pledge to you I’ll do my best as your Secretary. MATTIS SENDS

Source: The Hero with a Thousand Faces (1949), Chapter 1
Context: It has always been the prime function of mythology and rite to supply the symbols that carry the human spirit forward, in counteraction to those that tend to tie it back. In fact, it may very well be that the very high incidence of neuroticism among ourselves follows the decline among us of such effective spiritual aid. We remain fixated to the unexorcised images of our infancy, and hence disinclined to the necessary passages of our adulthood.

Source: Letters and Papers from Prison (1967; 1997), Who Stands Fast?, p. 4.
Context: The great masquerade of evil has played havoc with all our ethical concepts. For evil to appear disguised as light, charity, historical necessity or social justice is quite bewildering to anyone brought up on our traditional ethical concepts, while for the Christian who bases his life on the Bible, it merely confirms the fundamental wickedness of evil. The "reasonable" people's failure is obvious. With the best intentions and a naive lack of realism, they think that with a little reason they can bend back into position the framework that has got out of joint. In their lack of vision they want to do justice to all sides, and so the conflicting forces wear them down with nothing achieved. Disappointed by the world's unreasonableness, they see themselves condemned to ineffectiveness; they step aside in resignation or collapse before the stronger party.
Still more pathetic is the total collapse of moral fanaticism. Fanatics think that their single-minded principles qualify them to do battle with the powers of evil; but like a bull they rush at the red cloak instead of the person who is holding it; they exhaust themselves and are beaten. They get entangled in non-essentials and fall into the trap set by cleverer people.

And Thou Too (1888)

Letter to James Madison, Sr. (8 September 1783) https://books.google.com/books?id=-IrnXiH2lbAC&pg=PA11&dq=%22Madison%22+%22coveting+that+liberty+for+which+we+have+paid%22&hl=en&sa=X&ved=0CCYQ6AEwAGoVChMI_ab6o9vWxwIVCmg-Ch1jIgiE#v=onepage&q=%22Madison%22%20%22coveting%20that%20liberty%20for%20which%20we%20have%20paid%22&f=false
1780s
Context: On a view of all circumstances I have judged it most prudent not to force Billey back to Virginia even if it could be done; and have accordingly taken measures for his final separation from me. I am persuaded his mind is too thoroughly tainted to be a fit companion for fellow slaves in Virginia. The laws here do not admit of his being sold for more than 7 years. I do not expect to get near the worth of him; but cannot think of punishing him by transportation merely for coveting that liberty for which we have paid the prices of so much blood, and have proclaimed so often to be the right, and worthy the pursuit of every human being.

Edie describing a low point in her relationship with Bob Neuwirth
Edie : American Girl (1982)
Context: It was really sad - Bobby's and my affair. The only true, passionate, and lasting love scene, and I practically ended up in the psychopathic ward. I had really learned about sex from him, making love, loving, giving. It just completely blew my mind - it drove me a little insane. I was like a sex slave to this man. I could make love for forty-eight hours, forty-eight hours, without getting tired. But the minute he left me alone, I felt so empty and lost that I would start popping pills. He had more or less quit using drugs... When I first knew him, a friend of his used to come up with him to my apartment and they'd do a number in the bathroom. This guy eventually died of a heroin overdose, and Bobby left drugs alone after that. But if I wasn't practically in the act of lovemaking, I would be thinking of how to get hold of drugs. I really loved this man.... What happened was that Bobby said, "Let's go to a party. They're making an underground movie," and he said that I, the Warhol heiress, queen, star, socialite, blah, should be there. Bobby really wanted to go. I had a bad scene with him. I pulled out a knife and I wasn't going to let him out the door until he made love to me. I always get really dreadful. But we finally went. I went through it all. I was furious - this after about two years of our continuing relationship. Finally I said, "Now I'm going to leave this party. I'm fed up." He said that was all right: he'd met all the people he wanted to meet, and he'd watched the film begin shot. So we got into my limousine and he said, "Where would you like to eat?" I thought I was going to explode. Where would I like to eat? I screeched at him, "Why the hell can't you make up your own mind where we're going to eat? Why do I have to make all the decisions?" I was just livid, out of hand. I got madder and madder as we drove along, and just as we drove by the Chelsea Hotel I did something. I've never done anything to hurt anyone, and yet I was so furious that I pressed the button and rolled down the window screen - the glass plate between the front and back seats - and I told the chauffeur that the man in the back was molesting me; he was a junkie! I was so horrified by what I'd said, so flipped out by that, that I jumped out of the car into the path of the oncoming traffic, certain that my head would be crushed. All that happened was the I got bruised, badly bruised, but no broken bones. I mean, I was conscious, not destroyed at all. But I'd done such a terrible thing! I couldn't reconcile that. I had been about to explode. The hotel people came out, and they and Bobby carried me in. I had to pretend I was unconscious because I couldn't comprehend the fact that I had tried to get him busted, to hurt him seriously. He was the only person I had ever gotten violent about. I take out whatever violence comes into my system much more heavily on myself than on anyone else. But that was a pretty tight squeeze. I really craved making love to him.

Farewell to Hollywood's Great White House Romance (2016)
Context: Nancy Reagan became first lady during the height of the feminist movement, and women who were battling for their rights in a male-dominated world saw her as an anachronism. Reagan said her life began when she met her husband. The adoring look she focused on her Ronnie when they were in public became known as "the gaze," adding to the caricature of her as a rich Hollywood socialite who did not understand the concerns of a generation of women coming into their own as professionals and seeking equality.
What her detractors failed to understand (and I was among them) was the substantive role she played behind the scenes at the White House in keeping her husband's presidency on track. She took the long view in looking after his legacy, intervening through favored surrogates to keep conservative ideologues from driving the agenda. Her insistence that no president could be considered great without reaching out to Soviet leaders trumped resistance from the right wing of the GOP.
She was fiercely protective of her husband's image, less so of her own, and she paid the price. When some of her interventions became known, particularly in the personnel department, she was cast as Lady Macbeth — even though the firings she engineered won praise. … Years later, with the benefit of hindsight and after watching Hillary Clinton's failed effort to achieve health-care reform, I came to believe Nancy Reagan deserved a fairer assessment. I wrote an op-ed piece that appeared in The Washington Post on Jan. 8, 1995, with the headline "Nancy with the centrist face: Derided as an elitist, Mrs. Reagan's impact was unequaled." I made the point that unlike Clinton, who took an office in the West Wing and was upfront about wanting to be a player, Reagan operated undercover, usually through a surrogate, and that she was a force for good. She rarely left fingerprints, but she got the job done, and her job was to play up her husband's strengths and cover for his weaknesses. She did both very well.
The piece concluded with this line: "She is without doubt an effective First Lady, and she may yet win our hearts." Soon after I received a handwritten note from Mrs. Reagan saying, "I don't really know how to say this but when something very nice comes from an unexpected source, it's really appreciated — and if you see me in a different light now, I'm happy. I can only hope one day 'to win the heart.' " Later that same year, she cooperated with a NEWSWEEK cover about her reconciliation with daughter Patti Davis, and how the president's Alzheimer's disease had brought the family together after literally decades of turmoil. Another handwritten note arrived shortly after with the lighthearted comment, "We've got to stop meeting like this!" After sharing her thoughts and emotions on her family's difficult times, Reagan said, "Hopefully I'm close to 'winning the heart.' "
In looking back at these notes, I realize how much it meant to her to gain a measure of affection after being treated so harshly in the public eye.

Source: Straight From The Heart (1985), Chapter Five, A Balancing Act, p. 118
Context: The art of politics is learning to walk with your back to the wall, your elbows high, and a smile on your face. It's a survival game played under the glare of lights.

Regarding Jyllands-Posten Muhammad cartoons controversy, in
2006
Context: Three cartoons made political points.
One showed Muhammad turning away suicide bombers from the gates of heaven, saying "Stop, stop — we ran out of virgins!" — which I believe was a commentary on Muslims' predilection for violence. Another was a cartoon of Muhammad with horns, which I believe was a commentary on Muslims' predilection for violence. The third showed Muhammad with a turban in the shape of a bomb, which I believe was an expression of post-industrial ennui in a secular — oops, no, wait: It was more of a commentary on Muslims' predilection for violence.
In order to express their displeasure with the idea that Muslims are violent, thousands of Muslims around the world engaged in rioting, arson, mob savagery, flag-burning, murder and mayhem, among other peaceful acts of nonviolence.
Muslims are the only people who make feminists seem laid-back.

Black God's Kiss (1934)
Context: Now she took the sword back into her hand and knelt on the rim of the invisible blackness below. She had gone this path once before and once only, and never thought to find any necessity in life strong enough to drive her down again. The way was the strangest she had ever known. There was, she thought, no such passage in all the world save here. It had not been built for human feet to travel. It had not been built for feet at all. It was a narrow, polished shaft that corkscrewed round and round. A snake might have slipped in it and gone shooting down, round and round in dizzy circles — but no snake on earth was big enough to fill that shaft. No human travelers had worn the sides of the spiral so smooth, and she did not care to speculate on what creatures had polished it so, through what ages of passage.

Holidays in Hell (1989)

Johnny Got His Gun (1938)
Context: Did anybody ever come back from the dead, any single one of the millions who got killed, did any one of them ever come back and say by god I’m glad I’m dead because death is always better than dishonor? Did they say I’m glad i died to make the world safe for democracy? Did they say i like death better than losing liberty? Did any of them ever say it’s good to think i got my guts blown out for the honor of my country? Did any of them ever say look at me i’m dead but i died for decency and that’s better than being alive? Did any of them ever say here i am, i’ve been rotting for two years in a foreign grave but it’s wonderful to die for your native land? Did any of them say hurray I died for womanhood and I’m happy, see how I sing even though my mouth is choked with worms?

Source: The Age of Extremes (1992), Chapter Sixteen, End of Socialism

Preface (Scribner edition, 1872) <!-- New York, Scribner p xxii -->
Chips from a German Workshop (1866)
Context: The position which believers and unbelievers occupy with regard to their various forms of faith is very much the same all over the world. The difficulties which trouble us, have troubled the hearts and minds of men as far back as we can trace the beginnings of religious life. The great problems touching the relation of the Finite to the Infinite, of the human mind as the recipient, and of the Divine Spirit as the source of truth, are old problems indeed; and while watching their appearance in different countries, and their treatment under varying circumstances, we shall be able, I believe, to profit ourselves, both by the errors which others committed before us, and by the truth which they discovered. We shall know the rocks that threaten every religion in this changing and shifting world of ours, and having watched many a storm of religious controversy and many a shipwreck in distant seas, we shall face with greater calmness and prudence the troubled waters at home.

The Reactionary Temptation (2017)
Context: We are living in an era of populism and demagoguery. And yes, there’s racism and xenophobia mixed into it. But what we are also seeing, it seems to me, is the manifest return of a distinctive political and intellectual tendency with deep roots: reactionism.
Reactionism is not the same thing as conservatism. It’s far more potent a brew. Reactionary thought begins, usually, with acute despair at the present moment and a memory of a previous golden age. It then posits a moment in the past when everything went to hell and proposes to turn things back to what they once were. It is not simply a conservative preference for things as they are, with a few nudges back, but a passionate loathing of the status quo and a desire to return to the past in one emotionally cathartic revolt. If conservatives are pessimistic, reactionaries are apocalyptic. If conservatives value elites, reactionaries seethe with contempt for them. If conservatives believe in institutions, reactionaries want to blow them up. If conservatives tend to resist too radical a change, reactionaries want a revolution. Though it took some time to reveal itself, today’s Republican Party — from Newt Gingrich’s Republican Revolution to today’s Age of Trump — is not a conservative party. It is a reactionary party that is now at the peak of its political power.

Interview in Speaking of Science Fiction: The Paul Walker Interviews (1978)
Context: When I talk of the purpose of life, I am thinking not only of human life, but of all life on Earth and of the life which must exist upon other planets throughout the universe. It is only of life on Earth, however, that one can speak with any certainty. It seems to me that all life on Earth, the sum total of life upon the Earth, has purpose. If the means were available, we could trace our ancestry — yours and mine — back to the first blob of life-like material that came into being on the planet. The same thing could be done for the spider that spun his web in the grass, and of the grass in which the web was spun, the bird sitting in the tree and the tree in which he sits, the toad waiting for the fly beneath the bush, and for the fly and bush. We are all genetic brothers. The chain of life, tracing back to that primordial day of life's beginning, is unbroken...

Source: Isaiah's Job (1936), IV
Context: One of the most suggestive episodes recounted in the Bible is that of a prophet's attempt — the only attempt of the kind on the record, I believe — to count up the Remnant. Elijah had fled from persecution into the desert, where the Lord presently overhauled him and asked what he was doing so far away from his job. He said that he was running away, not because he was a coward, but because all the Remnant had been killed off except himself. He had got away only by the skin of his teeth, and, he being now all the Remnant there was, if he were killed the True Faith would go flat. The Lord replied that he need not worry about that, for even without him the True Faith could probably manage to squeeze along somehow if it had to; """"and as for your figures on the Remnant,"""" He said, """"I don't mind telling you that there are seven thousand of them back there in Israel whom it seems you have not heard of, but you may take My word for it that there they are.""""

National Book Award Acceptance Speech (1957)
Context: It is true that the poet does not directly address his neighbors; but he does address a great congress of persons who dwell at the back of his mind, a congress of all those who have taught him and whom he has admired; that constitute his ideal audience and his better self. To this congress the poet speaks not of peculiar and personal things, but of what in himself is most common, most anonymous, most fundamental, most true of all men. And he speaks not in private grunts and mutterings but in the public language of the dictionary, of literary tradition, and of the street. Writing poetry is talking to oneself; yet it is a mode of talking to oneself in which the self disappears; and the products something that, though it may not be for everybody, is about everybody.

Black Boy (1945)

Love is not a feeling ~ The Article (1995)

"Helen's Exile" (1948)
Context: We turn our backs on nature; we are ashamed of beauty. Our wretched tragedies have a smell of the office clinging to them, and the blood that trickles from them is the color of printer's ink.

1920s, Toleration and Liberalism (1925)
Context: We must not, in times of peace, permit ourselves to lose any part from this structure of patriotic unity. I make no plea for leniency toward those who are criminal or vicious, are open enemies of society and are not prepared to accept the true standards of our citizenship. By tolerance I do not mean indifference to evil. I mean respect for different kinds of good. Whether one traces his Americanisms back three centuries to the Mayflower, or three years to the steerage, is not half so important as whether his Americanism of today is real and genuine. No matter by what various crafts we came here, we are all now in the same boat. You men constituted the crew of our 'Ship of State' during her passage through the roughest waters. You made up the watch and held the danger posts when the storm was fiercest. You brought her safely and triumphantly into port. Out of that experience you have learned the lessons of discipline, tolerance, respect for authority, and regard for the basic manhood of your neighbor. You bore aloft a standard of patriotic conduct and civic integrity, to which all could repair. Such a standard, with a like common appeal, must be upheld just as firmly and unitedly now in time of peace. Among citizens honestly devoted to the maintenance of that standard, there need be small concern about differences of individual opinion in other regards. Granting first the essentials of loyalty to our country and to our fundamental institutions, we may not only overlook, but we may encourage differences of opinion as to other things. For differences of this kind will certainly be elements of strength rather than of weakness. They will give variety to our tastes and interests. They will broaden our vision, strengthen our understanding, encourage the true humanities, and enrich our whole mode and conception of life. I recognize the full and complete necessity of 100 per cent Americanism, but 100 per cent Americanism may be made up of many various elements.

Phone interview on The Majority Report, 2004-04-02

Problems
Grooks

Part I, 4
The Kingfishers (1950)

Way Station (1963)
Context: His mind went back to that strange business of the spiritual force and the even stranger machine which had been built eons ago, by means of which the galactic people were able to establish contact with the force. There was a name for that machine, but there was no word in the English language which closely approximated it. "Talisman" was the closest, but Talisman was too crude a word. Although that had been the word that Ulysses had used when, some years ago, they had talked of it.

Ch. 12

Interview interview (1999)
Context: Everybody's a little more worldly now, and there's more exposure to things. When I made Fun House, back in 1970, nobody wanted to interview me. It was wonderful. I was like one of those little white things you find living under rocks, that every once in a while people pull up by mistake and go, "aagh!" But now everybody has a video camera, and that may have changed the nature of "the message from below," as it were.

"The Return of Jimi Hendrix"
Dream Harder (1993)
Context: I dreamed about Jimi Hendrix
he came back for one day
was born weepin' out of an egg
the mid-wife said
and straight away began to pray
with lifted head

The Reactionary Temptation (2017)
Context: Great leaps forward in history are often, in fact, giant leaps back. The Reformation did initiate brutal sectarian warfare. The French Revolution did degenerate into barbarous tyranny. Communist utopias — allegedly the wave of an Elysian future — turned into murderous nightmares. Modern neoliberalism has, for its part, created a global capitalist machine that is seemingly beyond anyone’s control, fast destroying the planet’s climate, wiping out vast tracts of life on Earth while consigning millions of Americans to economic stagnation and cultural despair.
And at an even deeper level, the more we discover about human evolution, the more illusory certain ideas of progress become.

And Thou Too (1888)
Context: Ay, gather your petals and take them back
To the dead heart under the dew;
And crown it again with the red love bloom,
For the dead are always true. But go not "back to the sediment"
In the slime of the moaning sea,
For a better world belongs to you,
And a better friend to me.

On events after the end of World War II, Part I, Holland, p. 53
To Save a Life: Stories of Holocaust Rescue (2000)
Context: For several months I was incapable of feeling anything, completely inaccessible to my feelings — I did not laugh, I did not cry. The second thing was this amazing trauma, where I forgot the names of everyone I knew. That was very strange. I knew who everyone was: this was a friend from high school, this was my cousin, but I had to relearn every name. It was quite striking, that very strong reaction that I had. They have a name for it, I think: posttraumatic stress syndrome.
I don't sit here conquering great resistance to talk. It is not my way. I don't suffer the reliving of these memories with tremendous pain. It's very odd, but it's finished for me. That, of course, is never quite true. It isn't finished. I am like all of my generation; we are marked people. But I don't suffer; I can talk to you about it. Most of my family was killed. All of my father's and mother's sisters and brothers and their children, my sister and my old grandfather, they're all gone. Four out of five Jews in Holland never came back after the war — 80 percent.

Source: Lord of the Flies (1954), Ch. 8: Gift for the Darkness
Context: He paused and stood up, looking at the shadows under the trees. His voice was lower when he spoke again.
"But we'll leave part of the kill for …"
He knelt down again and was busy with his knife. The boys crowded round him. He spoke over his shoulder to Roger.
"Sharpen a stick at both ends."
Presently he stood up, holding the dripping sow's head in his hands.
"Where's that stick?"
"Here."
"Ram one end in the earth. Oh — it's rock. Jam it in that crack. There."
Jack held the head and jammed the soft throat down on the pointed end of the stick which pierced through into the mouth. He stood back and the head hung there, a little blood dribbling down the stick."
Instinctively the boys drew back too; and the forest was very still. They listened, and the loudest noise was the buzzing of the flies over the spilled guts."

An Essay on the Beautiful
Context: What measures, then, shall we adopt? What machine employ, or what reason consult by means of which we may contemplate this ineffable beauty; a beauty abiding in the most divine sanctuary without ever proceeding from its sacred retreats lest it should be beheld by the profane and vulgar eye? We must enter deep into ourselves, and, leaving behind the objects of corporeal sight, no longer look back after any of the accustomed spectacles of sense. For, it is necessary that whoever beholds this beauty, should withdraw his view from the fairest corporeal forms; and, convinced that these are nothing more than images, vestiges and shadows of beauty, should eagerly soar to the fair original from which they are derived. For he who rushes to these lower beauties, as if grasping realities, when they are only like beautiful images appearing in water, will, doubtless, like him in the fable, by stretching after the shadow, sink into the lake and disappear. For, by thus embracing and adhering to corporeal forms, he is precipitated, not so much in his body as in his soul, into profound and horrid darkness; and thus blind, like those in the infernal regions, converses only with phantoms, deprived of the perception of what is real and true.

On her near-death experience and final days in New York
Edie : American Girl (1982)
Context: "The Siege of the Warwick Hotel." I was left alone with a substantial supply of speed. I started having strange, convulsive behavior. I was shooting up every half-hour... thinking that with each fresh shot I'd knock this nonsense out of my system. I'd entertain myself hanging on to the bathroom sink with my hind feet stopped up against the door, trying to hold myself steady enough so I wouldn't crack my stupid skull open. I entertained myself by making a tape... a really fabulous tape in which I made up five different personalities. I realized that I had to get barbiturates in order to stop the convulsions, which lasted either hours. Something was spinning in my head.... I just kept thinking that if I could pop enough speed I'd knock the daylights out of my system and none of this nonsense would go on. None of this flailing around and moaning, sweating like a pig, and whew! It was a heavy scene. When I finally cooled down to what I thought was pretty good shape, I slipped on a little muumuu, ran down the stairs of the Warwick, barefoot to the lobby. My eye caught a mailman's jacket and a sack of mail hanging across the back of a chair in the hall way entrance, and before I knew what I was doing, I whipped on the jacket, flipped the bag over my shoulder, and flew out the door, whistling a happy tune. Suddenly I thought: "My God! This is a federal offense. Fooling around with the mail." So I turned around and rushed back and BAM! the manager was waiting for me. He ordered me into the back office. They telephoned an ambulance from Bellevue and packed me into it. Five policemen. I was back into convulsions again, which was really a drag, and I tried to tell the doctors and the nurses and the student interns that I'd run out of barbiturates and overshot speed.... I could speak sanely, but all my motor nerves were going crazy wild. It looked like I was out of my mind. If you had seen me, you wouldn't have bothered to listen, and none of them did. Oh, God, it was a nightmare. Finally six big spade attendants came and held me down on a stretcher. They terrified me... their force against mine. I got twice as bad. I just flipped. I told them if they'd just let go of me, I would calm down and stop kicking and fighting. But they wouldn't listen and they started to tell each other what stages of hallucinations I was in... how I imagined myself an animal. All these things totally unreal to my mind and just guessed on their part. Oh, it was insane. Then they plunged a great needle into my butt and BAM! out I went for two whole days. When I woke up, wow! Rats all over the floor, wailing and screaming. We ate potatoes with spoons. The doctors at Bellevue finally contacted my private physician, and after five days he came and got me out. They sent me back to Gracie Square, a private mental hospital that cost a thousand dollars a week. I was there for five months. Then I ran away with a patient and we went to an apartment in the Seventies somewhere which belonged to another patient in the hospital, who gave us the keys. The guy I ran away with was twenty, but he'd been a junkie since the age of nine, so he was pretty emotionally retarded and something of a drag. I didn't have any pills, so, kind of ravaging around, I went to see a gynecologist and a pretty well-off one. He asked me if I would like to shoot up some acid with him. I hadn't much experience with acid, but I wasn't afraid. He closed his office at five, and we took off in his Aston Martin and drove up the coast... no, what's the name of that river? The Hudson. We stopped at a motel and he gave me three ampules of liquid Sandoz acid, intravenously, mainlining, and he gave himself the same amount and he completely flipped, I was hallucinating and trying to tell him what I was seeing. I'd say, "I see rich, embroidered curtains, and I see people moving in the background. It's the Middle Ages and I am a princess, " and I told him he was some sort of royalty. We made love from eight in the evening until seven in the morning with ecstatic climax after climax, just going insane with it, until he realized it was seven and he had to get back to his office to open it at eight-thirty. He gave me a shot to calm me down, and because I couldn't come down, I took about fourteen Placidyls. On the way back something very strange happened. I didn't realize I was going to say it, but I said out loud, "I wish I was dead"... the love and the beauty and the ecstasy of the whole experience I'd just gone through were really so alien. I didn't even know the man... it had been a one-night jag... he was married and had children... and I just felt lost. It hardly seemed worth living any more because once again I was alone. He dropped me off at the apartment where I was staying with the runaway patient. I had a little Bloody Mary when I got there, and dropped a few more Placidyls. With my tolerance, nothing should have happened, but I suddenly went into a coma. My eyes rolled back in my head. It was lucky... I had called an aide, Jimmy, at the hospital - he had been a good friend - I had called him anonymously and asked him to come and visit us. He happened to turn up just as I went into the coma. He and the heroin addict tried to wake me up. They slapped me and pumped my chest and they put me in a bathtub full of really cold water. Jimmy began to call hospitals - not psychiatric but medical - and one of them actually told them to let me sleep it off. But Jimmy just flipped. He knew I was dying, and he was right. He called Lenox Hill Hospital, and the police finally came. Jimmy and the heroin addict were taken into custody, and I was rushed to the hospital. I was actually declared dead. My mother was called... and then BAM! I started breathing again. I was pretty shaken up by what happened because I didn't understand how I could have almost gone out on just fifteen Placidyls when I used to live on thirty-five three-grain Tunials a day, plus alcohol. They released Jimmy and the junkie, but of course I was still in the trap. I thought I was fine and that I could leave. But a psychiatrist came to interview me and I was put in the New York State Psychiatric Institute at Columbia Presbyterian Hospital - committed on the grounds of unintentional, unconscious suicide. It was a pretty devastating experience. They put me on eight hundred milligrams of Thorazine four times a day plus six hundred milligrams at bedtime - an ugly-tasting liquid, but it took quick effect and you couldn't hide the pills or spit them out later. I had all kinds of bad reactions from it - I'd get bad tremors and all itchy and wormy. I said I wasn't going to take the stuff any more, no matter what, so they finally took me off it one day. I had a seizure, vomited all over the floor, and I couldn't get tremendous dosages of Thorazine, but they accused me of importing drugs and taking them there in the hospital. My doctor was young... a resident... and I just told him, "You think I've taken drugs. There's no point in even reasoning with you. I'll just go to some other hospital." I expected to go to some plush, tolerable hospital, but I was not accepted in any private hospital with the record they gave me. They committed me to Manhattan State on Ward's Island, in the middle of the East River, next to the prison. It was one of the most unpleasant experiences I've ever been through. Really terrifying. I lived in a big dormitory on a ward with about sixty to eighty women. We did all the mopping, cleaning, making beds, scrubbing toilets. And the people there were just so awful. Really pathetic. Some of them were mean. The staff completely ignored you except to administer medication. I thought it was never going to end. In Manhattan State, even in there, there were pushers. One girl who lived in a smaller dormitory - there were two with about ten beds in them - was pushing speed and heroin. And because I'd been warned that if ever you were caught using drugs in a state hospital you'd be criminally punished, I didn't touch any drugs during the three months I was there.

De Abaitua interview (1998)
Context: The shaman is not a priest, the shaman has no secret knowledge, he is equivalent to the hunter. He has a specific skill that is subjugated to the needs of the group. He is prepared to take drugs, go loopy, visit the underworld, bring back knowledge and tell everybody. He’s not keeping a secret knowledge. Originally priests were instructors, they passed out the mysteries and revelations to the masses. Increasingly, they say ‘you don’t need to have a religious experience, we are having that for you. That’s what we are here for.” Eventually, they start saying ‘you don’t need to have a religious experience, and neither do we. We’ve got this book about some people who – a thousand years ago – had a religious experience. And if you come in on Sunday, we’ll read you a bit of that and you’ll be sorted, don’t you worry.” Effectively a portcullis has slammed down between the individual and their godhead. ‘You can’t approach your godhead except through us now. We are the only path. Our church is the only path.’ But that is every human being’s birthright, to have ingress to their godhead.

Katastroika (1988)

2015, What Does Rockville, Maryland's Confederate Monument Tell Us About the Civil War? About the Nadir? About the Present? (July 2015)
Context: The Thin Grey Line' came through Montgomery and Frederick counties at least three times, en route to Antietam in 1862, Gettysburg in 1863, and Washington in 1864. Lee's army expected to find recruits and help with food, clothing, and information. This did not happen, although the army did kidnap every African American it came upon, dragging them back into Virginia as slaves. In a further irony, on the courthouse grounds not far from the Confederate monument, a historical marker tells of J. E. B. Stuart's 1863 raid nearby, in which he captured 'as many as a hundred' African Americans and enslaved them, but they are invisible. The marker only mentions the capture of '150 U. S. wagons'. During the first invasion, Maryland residents greeted Union soldiers 'as liberators' when they came through on their way to Antietam, according to historian William F. Howard. During the last invasion, when Confederate cavalry leader Jubal Early came through, he demanded and got $300,000 from the leading merchants of Frederick, lest he burn their town, a sum equal to at least five million dollars today.

Section 1 : Give Responsibility to Vitally Necessary Work!
Variant translation: Work democracy introduces into liberal thinking a decisive new insight: the working masses who carry the burden of social existence are not conscious of their social responsibility. Nor are they — as the result of thousands of years of suppression of rational thinking, of the natural love function and of the scientific comprehension of living functioning — capable of the responsibility for their own freedom. Another insight contributed by work democracy is the finding that politics is in itself and of necessity unscientific: it is an expression of human helplessness, impoverishment and suppression.
The Mass Psychology of Fascism (1933), Ch. 10 : Work Democracy
Context: Work-democracy adds a decisive piece of knowledge to the scope of ideas related to freedom. The masses of people who work and bear the burden of social existence on their shoulders neither are conscious of their social responsibility nor are they capable of assuming the responsibility for their own freedom. This is the result of the century-long suppression of rational thinking, the natural functions of love, and scientific comprehension of the living. Everything related to the emotional plague in social life can be traced back to this incapacity and lack of consciousness. It is work-democracy's contention that, by its very nature, politics is and has to be unscientific, i. e., that it is an expression of human helplessness, poverty, and suppression.

Dedication (1960)
Context: Today is for my cause a day of days.
And his be poetry's old-fashioned praise
Who was the first to think of such a thing.
This verse that in acknowledgement I bring
Goes back to the beginning of the end
Of what had been for centuries the trend;
A turning point in modern history.

"Joss Whedon on life, love, and leaving 'Buffy' behind", Stanford Daily (16 May 2003) http://daily.stanford.edu/article/2003/5/16/jossWhedonOnLifeLoveAndLeavingBuffyBehind
Context: I think that people need two kinds of fulfillment — one in which you give and one in which you hold back. Part of fulfillment is need, is longing, is being unfulfilled, that’s the nature of tragedy and a lot of drama. Very often, what the fans want, they get. But very often, what they want, they can’t quite have, because we want them to feel the way our characters felt...

Phlogiston interview (1995)
Context: When I started writing my first novel,... And Call Me Conrad, they always say: "Write about what you know" and I said "Well, if I get a nice sort of combination SF and Fantasy with these resonances from Greek Mythology it might be pretty good. It would also give me a chance to start filling in my background on all those things I don't know much about but should if I want to be an SF writer."
So I sat down and made a list of everything I felt I should know more about. Astrophysics, oceanography, marine biology, genetics... Then when I'd finished the list I read one book in each of these areas. When I'd finished I went back and read a second book until I'd read ten books in each area. I thought that it wouldn't turn me into a terrific, fantastic expert but I'd at least have enough material there to know if I was saying something wrong. And I'd also know where to turn to get the information I want to make it right.
While I was doing this, to keep the words and cheques flowing I wrote books involving mythology. And once I started picking up things involving astrophysics I'd write stories that played with those sorts of things. So that's why I started out with mythology.

Brown : The Last Discovery of America (2003)
Context: A boy named Buddy came up beside me in the schoolyard. I don't remember what passed as prologue, but I do not forget what Buddy divulged to me: If you're white, you're all right; If you're brown, stick around; If you're black, stand back.
It was as though Buddy had taken me to a mountaintop and shown me the way things lay in the city below.

2011
Context: I think in America from time to time we have to go through some difficult times — and I think we're going through those difficult economic times for a purpose, to bring us back to those Biblical principles of you know, you don't spend all the money. You work hard for those six years and you put up that seventh year in the warehouse to take you through the hard times. And not spending all of our money. Not asking for Pharaoh to give everything to everybody and to take care of folks because at the end of the day, it's slavery. We become slaves to government.

"Faster Than The Speed Of Night" from the Bonnie Tyler album Faster Than The Speed of Night (1983)
Context: Let me show you how to drive me crazy,
Let me show you how to make me feel so good,
Let me show you how to take me to the edge of the stars and back again.
You've gotta show me how to drive you crazy,
You've gotta show me all the things you wanna happen to you,
We've gotta tell each other everything, we always wanted someone to do.

Personal communication (4 April 2006) quoted in "Well, someone has to do it" at Moment of Science (July 2006) http://momentofscience.blogspot.com/2006/07/well-someone-has-to-do-it.html
Context: I am afraid that those comments go back to the late 80's. At that time I was a skeptic — the argument based on Koch's postulates to try to distinguish between cause and association. … Today I would regard the success of the many antiviral agents which lower the virus titers (to be expected) and also resolve the failure of the immune system (only expected if the virus is the cause of the failure) as a reasonable proof of the causation argument

Preface (Scribner edition, 1872) <!-- New York, Scribner p xxiii - xxiv -->
Chips from a German Workshop (1866)
Context: If there is one thing which a comparative study of religions places in the clearest light, it is the inevitable decay to which every religion is exposed. It may seem almost like a truism, that no religion can continue to be what it was during the lifetime of its founder and its first apostles. Yet it is but seldom borne in mind that without constant reformation, i. e. without a constant return to its fountan-head, every religion, even the most perfect, nay the most perfect on account of its very perfection, more even than others, suffers from its contact with the world, as the purest air suffers froln the mere fact of its being breathed.
Whenever we can trace back a religion to its first beginnings, we find it free from many of the blemishes that offend us in its later phases. The founders of the ancient religions of the world, as far as we can judge, were minds of a high stamp, full of noble aspirations, yearning for truth, devoted to the welfare of their neighbors, examples of purity and unselfishness. What they desired to found upon earth was but seldom realized, and their sayings, if preserved in their original form, offer often a strange contrast to the practice of those who profess to be their disciples. As soon as a religion is established, and more particularly when it has become the religion of a powerful state, the foreign and worldly elements encroach more and more on the original foundation, and human interests mar the simplicity and purity of the plan which the founder had conceived in his own heart, and matured in his communings with his God. Even those who lived with Buddha misunderstood his words, and at the Great Council which had to settle the Buddhist canon, Asoka, the Indian Constantine had to remind the assembled priests that "what had been said by Buddha, that alone was well said;" and that certain works ascribed to Buddha, as, for instance, the instruction given to his son, Râhula, were apocryphal, if not heretical.

Britannia Rediviva (1688), line 1.
Context: Our vows are heard betimes! and Heaven takes care
To grant, before we can conclude the prayer:
Preventing angels met it half the way,
And sent us back to praise, who came to pray.

Gravity's Rainbow (1973)
Context: Kekulé dreams the Great Serpent holding its own tail in its mouth, the dreaming Serpent which surrounds the World. But the meanness, the cynicism with which this dream is to be used. The Serpent that announces, "The World is a closed thing, cyclical, resonant, eternally-returning," is to be delivered into a system whose only aim is to violate the Cycle. Taking and not giving back, demanding that "productivity" and "earnings" keep on increasing with time, the System removing from the rest of the World these vast quantities of energy to keep its own tiny desperate fraction showing a profit: and not only most of humanity — most of the World, animal, vegetable, and mineral, is laid waste in the process. The System may or may not understand that it's only buying time. And that time is an artificial resource to being with, of no value to anyone or anything but the System, which must sooner or later crash to its death, when its addiction to energy has become more than the rest of the World can supply, dragging with it innocent souls all along the chain of life.

"My Six Conversions, § II : When the World Turned Back" in The Wells and the Shallows (1935)
Context: The Church never said that wrongs could not or should not be righted; or that commonwealths could not or should not be made happier; or that it was not worth while to help them in secular and material things; or that it is not a good thing if manners become milder, or comforts more common, or cruelties more rare. But she did say that we must not count on the certainty even of comforts becoming more common or cruelties more rare; as if this were an inevitable social trend towards a sinless humanity; instead of being as it was a mood of man, and perhaps a better mood, possibly to be followed by a worse one. We must not hate humanity, or despise humanity, or refuse to help humanity; but we must not trust humanity; in the sense of trusting a trend in human nature which cannot turn back to bad things.

Grandma Moses : My Life's History (1951)
Context: I have written my life in small sketches, a little today, a little yesterday, as I have thought of it, as I remember all the things from childhood on through the years, good ones, and unpleasant ones, that is how they come out and that is how we have to take them.
I look back on my life like a good day's work, it was done and I am satisfied with it. I was happy and contented, I knew nothing better and made the best out of what life offered. And life is what we make it, always has been, always will be.

Ch 6
A Canticle for Leibowitz (1959), Fiat Homo
Context: It was said that God, in order to test mankind which had become swelled with pride as in the time of Noah, had commanded the wise men of that age, among them the Blessed Leibowitz, to devise great engines of war such as had never before been upon the Earth, weapons of such might that they contained the very fires of Hell, and that God had suffered these magi to place the weapons in the hands of princes, and to say to each prince: "Only because the enemies have such a thing have we devised this for thee, in order that they may know that thou hast it also, and fear to strike. See to it, m'Lord, that thou fearest them as much as they shall now fear thee, that none may unleash this dread thing which we have wrought." But the princes, putting the words of their wise men to naught, thought each to himself: If I but strike quickly enough, and in secret, I shall destroy these others in their sleep, and there will be none to fight back; the earth shall be mine.
Such was the folly of princes, and there followed the Flame Deluge.

The Ethics of Belief (1877), The Weight Of Authority
Context: We have no right to believe a thing true because everybody says so unless there are good grounds for believing that some one person at least has the means of knowing what is true, and is speaking the truth so far as he knows it. However many nations and generations of men are brought into the witness-box they cannot testify to anything which they do not know. Every man who has accepted the statement from somebody else, without himself testing and verifying it, is out of court; his word is worth nothing at all. And when we get back at last to the true birth and beginning of the statement, two serious questions must be disposed of in regard to him who first made it: was he mistaken in thinking that he knew about this matter, or was he lying?

"The Wisdom of Wilderness" in LIFE (22 December 1967)
Context: The wild world is the human world. Having evolved in it for millions of centuries, we are not far removed by a cloth of civilization. It is packed into our genes. In fact, the more power-driven, complex and delicate our civilization becomes, the more likelihood arises that a collapse will force us back to wildness. There is in wildness a natural wisdom that shapes all Earth's experiments with life. Can we tap this wisdom without experiencing the agony of reverting to wildness? Can we combine it with intellectual developments of which we feel so proud, use it to redirect our modern trends before they lead to a worse breakdown than past civilizations have experienced? I believe we can, and that to do so we must learn from the primitive.

The Lost Son, ll. 24 - 35
The Lost Son and Other Poems (1948)