Quotes about deep

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Innkeeper's wife
A Child is Born (1942)
Context: I'm waiting. … For something new and strange,
Something I've dreamt about in some deep sleep,
Truer than any waking,
Heard about, long ago, so long ago,
In sunshine and the summer grass of childhood,
When the sky seems so near.
I do not know its shape, its will, its purpose
And yet all day its will has been upon me,
More real than any voice I ever heard,
More real than yours or mine or our dead child's,
More real than all the voices there upstairs,
Brawling above their cups, more real than light.
And there is light in it and fire and peace,
Newness of heart and strangeness like a sword,
And all my body trembles under it,
And yet I do not know.

Tinselworm (2008)

Source: Native Son (1940), p. xxvii

"Translation From The Æneid, Book I" written while at Phillips Academy, Andover, Massachusetts (c. 1824).
Context: The god looked out upon the troubled deep
Waked into tumult from its placid sleep;
The flame of anger kindles in his eye
As the wild waves ascend the lowering sky;
He lifts his head above their awful height
And to the distant fleet directs his sight.

1920s, Notes on Democracy (1926)
Context: I have spoken hitherto of the possibility that democracy may be a self-limiting disease, like measles. It is, perhaps, something more: it is self-devouring. One cannot observe it objectively without being impressed by its curious distrust of itself—its apparently ineradicable tendency to abandon its whole philosophy at the first sign of strain. I need not point to what happens invariably in democratic states when the national safety is menaced. All the great tribunes of democracy, on such occasions, convert themselves, by a process as simple as taking a deep breath, into despots of an almost fabulous ferocity.

Journal entry (2 March 1861), Ch. 5 : The Beginning of the War.
Lucy Larcom : Life, Letters, and Diary (1895)
Context: Eternal life and eternal death; what do these words mean? This is the question that comes up again and again. It has recently been brought up by those whom I am appointed to instruct; and the question with its answer, brings new and fearful responsibility with every return. I am more and more convinced that the idea of duration is not the one that affects us most: for here it has proved that those who are least careful about what they are in heart and life, are trying hardest to convince themselves and others that the "doctrine of eternal punishment" is not true. By making themselves believe that to be the all-important question, they draw off their own and others' attention from the really momentous one, — "Am I living the eternal life? Is it begun in me now?"
And now I see why I have questioned whether it was right in me to express my own doubts of this very doctrine. The final renovation of all souls, their restoration to life in holiness and love, is certainly a hope of mine that is not without a strong infusion of confidence; but I dare not say it is a belief; because both reason and revelation have left it in deep mystery; and the expression of any such belief does not seem to me likely to help others much; certainly not those who are indolent or indifferent regarding the true Christian life.
Then the "loss of the soul" is in plain language spoken of by our Lord as possible. What can that mean, but the loss of life in Him? the loss of ennobling aspirations, of the love of all good, of the power of seeing and seeking truth? And if this is possible to us now, by our own choice, why not forever? — since, as free beings, our choice must always be in our own power?
The truth that we must all keep before us, in order to be growing better forever, is that life is love and holiness; death, selfishness and sin; then it is a question of life and death to be grappled with in the deep places of every soul.

Letter to Gertrude Whitney (8 April 1914)
Context: Thank you for allowing me to use colors as rich and deep as you please. I had always wanted to do so, yet was never allowed because of the color capabilities of our lithographers today. Now that I have done it, I don't think I'll ever go back.

Speech to the Virginia Convention (1861)
Context: What was the reason that induced Georgia to take the step of secession? This reason may be summed up in one single proposition. It was a conviction, a deep conviction on the part of Georgia, that a separation from the North-was the only thing that could prevent the abolition of her slavery. This conviction, sir, was the main cause. It is true, sir, that the effect of this conviction was strengthened by a further conviction that such a separation would be the best remedy for the fugitive slave evil, and also the best, if not the only remedy, for the territorial evil. But, doubtless, if it had not been for the first conviction this step would never have been taken. It therefore becomes important to inquire whether this conviction was well founded.

Interview with Weird Tales (24 May 2007) http://weirdtales.net/wordpress/2007/05/24/george-rr-martin-on-magic-vs-science/
Context: I think that for science fiction, fantasy, and even horror to some extent, the differences are skin-deep. I know there are elements in the field, particularly in science fiction, who feel that the differences are very profound, but I do not agree with that analysis. I think for me it is a matter of the furnishings. An elf or an alien may in some ways fulfill the same function, as a literary trope. It’s almost a matter of flavor. The ice cream can be chocolate or it can be strawberry, but it’s still ice cream. The real difference, to my mind, is between romantic fiction, which all these genres are a part of, and mimetic fiction, or naturalistic fiction.

Toward an Activist Spirituality (2003)
Context: On some deep cosmic level, we are all one, and within us we each contain the potential for good and for destruction, for compassion and hate, for generosity and greed. But even if I acknowledge the full range of impulses within myself, that doesn't erase the differences between a person acting from compassion and love, and another choosing to act from hate and greed. Moreover, it doesn't erase my responsibility to challenge a system which furthers hate and greed. If I don't resist such a system, I am complicit in what it does. I join the perpetrators in oppressing the victims.

In reference to being teased at school as a child for his looks, as quoted in Schnozzola : The Story of Jimmy Durante (1951) by Gene Fowler
Context: I was hurt so deep that I made up my mind never to hurt anybody else, no matter what. I never made jokes about anybody's big ears, their stut- terin', or about them bein' off their nut.

Quoted in National Observer (Silver Spring, Maryland, March 1, 1965).
Other writings

Comparable to remarks of William Masters, in "Two Sex Researchers on the Firing Line" LIFE magazine (24 June 1966), p. 49: "Science by itself has no moral dimension. But it does seek to establish truth. And upon this truth morality can be built."
Variants:
Science does not have a moral dimension. It is like a knife. If you give it to a surgeon or a murderer, each will use it differently.
As quoted in Futurehype: The Myths of Technology Change (2009) by Robert B. Seidensticker
Science does not have a moral dimension. It is like a knife. If you give it to a surgeon or a murderer, each will use it differently. Should the knife have not been developed?
As quoted in Science & Society (2012) by Peter Daempfle, Ch. 6, p. 97<!-- also in Good Science, Bad Science, Pseudoscience, and Just Plain Bunk: How to Tell the Difference (2013) by Peter Daempfle, Ch. 9, p. 166 -->
Responsible Scientific Investigation and Application (1976)
Context: One of the most disconcerting issues of our time lies in the fact that modern science, along with miracle drugs and communications satellites, has also produced nuclear bombs. What makes it even worse, science has utterly failed to provide an answer on how to cope with them. As a result, science and scientists have often been blamed for the desperate dilemma in which mankind finds itself today.
Science, all by itself, has no moral dimension. The same poison-containing drug which cures when taken in small doses, may kill when taken in excess. The same nuclear chain reaction that produces badly needed electrical energy when harnessed in a reactor, may kill thousands when abruptly released in an atomic bomb. Thus it does not make sense to ask a biochemist or a nuclear physicist whether his research in the field of toxic substances or nuclear processes is good or bad for mankind. In most cases the scientist will be fully aware of the possibility of an abuse of his discoveries, but aside from his innate scientific curiosity he will be motivated by a deep-seated hope and belief that something of value for his fellow man may emerge from his labors.
The same applies to technology, through which most advances in the natural sciences are put to practical use.

Statement of 1986, as quoted in Towards a Theory of Transpersonal Decision-Making in Human-Systems (2007) by Joseph Riggio, p. 66

Letter to his fiancée Lee, (31 July 1978), published in Gerald Durrell: An Authorized Biography by Douglas Botting (1999)
Context: I have seen a thousand sunsets and sunrises, on land where it floods forest and mountains with honey coloured light, at sea where it rises and sets like a blood orange in a multicoloured nest of cloud, slipping in and out of the vast ocean. I have seen a thousand moons: harvest moons like gold coins, winter moons as white as ice chips, new moons like baby swans’ feathers.
I have seen seas as smooth as if painted, coloured like shot silk or blue as a kingfisher or transparent as glass or black and crumpled with foam, moving ponderously and murderously. … I have known silence: the cold earthy silence at the bottom of a newly dug well; the implacable stony silence of a deep cave; the hot, drugged midday silence when everything is hypnotised and stilled into silence by the eye of the sun; the silence when great music ends.
I have heard summer cicadas cry so that the sound seems stitched into your bones. … I have seen hummingbirds flashing like opals round a tree of scarlet blooms, humming like a top. I have seen flying fish, skittering like quicksilver across the blue waves, drawing silver lines on the surface with their tails. I have seen Spoonbills fling home to roost like a scarlet banner across the sky. I have seen Whales, black as tar, cushioned on a cornflower blue sea, creating a Versailles of fountain with their breath. I have watched butterflies emerge and sit, trembling, while the sun irons their winds smooth. I have watched Tigers, like flames, mating in the long grass. I have been dive-bombed by an angry Raven, black and glossy as the Devil’s hoof. I have lain in water warm as milk, soft as silk, while around me played a host of Dolphins. I have met a thousand animals and seen a thousand wonderful things… but —
All this I did without you. This was my loss.
All this I want to do with you. This will be my gain.
All this I would gladly have forgone for the sake of one minute of your company, for your laugh, your voice, your eyes, hair, lips, body, and above all for your sweet, ever surprising mind which is an enchanting quarry in which it is my privilege to delve.

Source: New Theories of Everything (2007), Ch. 1, p. 7

Song lyrics, Never for Ever (1980)
Context: Follow the Nile
Deep to much deeper.
The Pyramids sound lonely tonight.
The sands run red
In lands of the Pharoahs.
Their symmetry gets right inside me.

Letter to F.W Weber (1950); published in New York—Pennsylvania Collector (8 August 1991)
Context: How do ideas come? What a question! If they come of their own accord, they are apt to arrive at the most unexpected time and place. For the most part the place is out of doors, for up in this northern wilderness when nature puts on a show it is an inspiring one. There seem to be magic days once in a while, with some rare quality of light that hold a body spellbound: In sub-zero weather there will be a burst of unbelievable color when the mountain turns a deep purple, a thing it refuses to do in summer. Then comes the hard part: how to plan a picture so as to give to others what has happened to you. To render in paint an experience, to suggest the sense of light and color, air and space, there is no such thing as sitting down outside and trying to make a “portrait” of it. It lasts for only a minute, for one thing, and it isn’t an inspiration that can be copied on the spot...

Theodric : A Domestic Tale; and Other Poems (1825), To the Rainbow
Context: p>Methinks, thy jubilee to keep,
The first-made anthem rang
On earth deliver'd from the deep,
And the first poet sang.Nor ever shall the Muse's eye
Unraptured greet thy beam:
Theme of primeval prophecy,
Be still the poet's theme!</p

The Art and Practice of the Learning Organization (1990)
Context: Real learning gets to the heart of what it means to be human. Through learning we re-create ourselves. Through learning we become able to do something we never were able to do. Through learning we reperceive the world and our relationship to it. Through learning we extend our capacity to create, to be part of the generative process of life. There is within each of us a deep hunger for this type of learning.

Jo Cox: Opportunity must knock in a fairer society http://www.yorkshirepost.co.uk/news/opinion/jo-cox-opportunity-must-knock-in-a-fairer-society-1-6857022 (24 September 2014)
Context: The idea that a child living deep in poverty whose parents don’t have enough money for food or heating, books or basic things like school trips can ever have the same opportunities for development as a more fortunate child is patently absurd. But because it leads to some difficult choices many politicians choose to ignore it, essentially promising to make you an omelette without breaking any eggs.

Infandum, regina, jubes renovare dolorem.
Source: Aeneid (29–19 BC), Book II, Line 3 (tr. Robert Fitzgerald); these are the opening words of Aeneas's narrative about the fall of Troy, addressed to Queen Dido of Carthage.

A Battle For Life (July 1958)
Context: According to the world's highest medical authorities, burns extending over 75 per cent of a person's body are regarded as likely to prove fatal. The burns of these two patients were not only extensive but also deep, even involving their muscles in many places. Therefore all the experienced surgeons frowned, shook their heads, and expressed their utter inability to save the lives of these men. One of them said, "It is only a matter of three or four days." Another suggested, "At most three days." Still a third one said, "Whether medicine is used or not is immaterial, for in spite of all efforts the patients will die." Everybody seemed to agree on one conclusion "death." In this way the joint consultation was concluded in a very pessimistic and hopeless atmosphere. On the basis of mortality statistics in international medical literature it seemed that these badly burned patients were doomed to die.
But the Party organization of the hospital would not agree to such a pessimistic view. The secretary of the general Party branch and the assistant secretary of the medical department branch immediately summoned the doctors treating the patients for a talk, and following that a meeting of all the responsible doctors was convened. The problem was analysed from a class viewpoint, and it was stressed that in capitalist countries it was impossible to obtain the full use of all resources to save the lives of burned workers, but that in our socialist country it was possible to mobilize everything available to save them. For this reason we should not always accept the medical statistics of capitalist countries and allow them to influence us. The Party secretary called the attention of the doctors specially to the following points: First, that they must try to rid themselves of their blind reliance on established bourgeois medical experience, and they must try to think, speak and act in bold new ways. Secondly, they must follow the mass line and depend more upon the power of the people. Finally he said, "The Party will do everything possible to save these steel workers who have created vast wealth for the nation."

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.

Source: Oresteia (458 BC), Eumenides, lines 750–751 (tr. E. D. A. Morshead)

Source: Problems In Genetics (1913), p. 191
Context: Memory is a mystery as deep as any that even psychology can propound. [Natural] Philosophers might perhaps encourage themselves to attack the problem of the nature of memory by reflecting that after all the process may in some of its aspects be comparable with that of inheritance, but the student of genetics, as long as he can keep in close touch with a profitable basis of material fact, will scarcely be tempted to look for inspiration in psychical analogies.

1930s, Address at San Diego Exposition (1935)
Context: Our national determination to keep free of foreign wars and foreign entanglements cannot prevent us from feeling deep concern when ideals and principles that we have cherished are challenged. In the United States we regard it as axiomatic that every person shall enjoy the free exercise of his religion according to the dictates of his conscience. Our flag for a century and a half has been the symbol of the principles of liberty of conscience, of religious freedom and of equality before the law; and these concepts are deeply ingrained in our national character.

Heimsljós (World Light) (1940), Book One: The Revelation of the Deity
Context: He was not quite nine years old, in fact, when he began to have spiritual experiences... he felt he saw God's image open before him. He felt the deity reveal itself in Nature in an inexpressible music, the sonic revelation of the deity; and before he knew it, he himself had become a trembling voice in a celestial chorus of glory. His soul seemed to be rising out of his body like frothing milk brimming over the edge of a basin; it was as if his soul were flowing into an unfathomable ocean of higher life, beyond words, beyond all perception, his body suffused by some surging light that was beyond all light. Sighing, he became aware of his own insignificance in the midst of this infinite chorus glory and radiance; his whole consciousness dissolved into one sacred, tearful yearning to be allowed to be one with the Highest and be no longer any part of himself. He lay for a long time on the sand or on the grass, and wept tears of deep and fervent happiness, face to face with the inexpressible. "God, God, God!" he cried, trembling with love and reverence, and kissed the ground and dug his fingers into the turf.

Age and Guile Beat Youth, Innocence, and a Bad Haircut (1996)

Siddhartha (1922)
Context: Listen my friend! I am a sinner and you are a sinner, but someday the sinner will be Brahma again, will someday attain Nirvana, will someday become a Buddha. Now this "someday" is illusion; it is only a comparison. The sinner is not on his way to a Buddha-like state; he is not evolving, although our thinking cannot conceive things otherwise. No, the potential Buddha already exists in the sinner; his future is already there. The potential hidden Buddha must be recognized in him, in you, in everybody. The world, Govinda, is not imperfect or slowly evolving along a path to perfection. No, it is perfect at every moment; every sin already carries grace within it, all small children are potential old men, all sucklings have death within them, all dying people — eternal life. It is not possible for one person to see how far another is on the way; the Buddha exits in robber and the dice player; the robber exists in the Brahmin. During deep meditation it is possible to dispel time, to see simultaneously all the past, present, and future, and then everything is good, everything is perfect, everything is Brahman.

Woman in the Nineteenth Century (1845)
Context: It is with just that hope that we welcome everything that tends to strengthen the fibre and develop the nature on more sides. When the intellect and affections are in harmony; when intellectual consciousness is calm and deep; inspiration will not be confounded with fancy.

Our unity, our union, is the serious work of leaders and citizens in every generation. And this is my solemn pledge: I will work to build a single nation of justice and opportunity. I know this is in our reach because we are guided by a power larger than ourselves who creates us equal in His image. And we are confident in principles that unite and lead us onward.
2000s, 2001, First inaugural address (January 2001)

Account of 8 October 1918.
Diary of Alvin York
Context: We were deep in the brush and we couldn't see the Germans and they couldn't see us. But we could hear their machine guns shooting something awful. Savage's squad was leading, and mine, Early's and Cutting's followed. — And when we jumped across a little stream of water that was there, they was about 15 or 20 Germans jumped up and threw up their hands and said, "Kamerad!" So the one in charge of us boys told us not to shoot: they was going to give up anyway.
It was headquarters. There were orderlies, stretcher bearers and runners, and a major and two other officers, They were just having breakfast and there was a mess of beef-steaks, jellies, jams, and loaf bread around. They were unarmed, all except the major.
We jumped them right smart and covered them, and told them to throw up their hands and to keep them up. And they did. I guess they thought the whole American army was in their rear. And we didn't stop to tell them anything different. No shots were fired, and there was no talking between us except when we told them to "put them up."

Source: The Nature and Authority of Scripture (1995), p. 22
Context: Ramakrishna possessed a deep aversion to formal learning and education. Learned persons were likened by him to kites and vultures, which soar to great heights in the sky but whose eyes are forever focused on the decaying carcasses below. They were also described as similar to foolish people in an orchard who count the leaves and fruit and argue to estimate their value instead of plucking and relishing the juicy fruit. Reason and the intellectual life received little attention or recognition in his teachings.

Spacetime Tsunami http://www.deoxy.org/t_sunami.htm, Interview with Carla Sinclair, bOING bOING #10.
Context: I think that people don't understand. As the Firesign Theater used to say, 'Everything you know is wrong.' But that is a very liberating understanding, because if everything you know is wrong, then all the problems you thought were insoluble can be framed differently. And there's a way to take the world apart and put it back unrecognizably. We don't really understand what consciousness is at the really deep levels. With some of the tryptamine hallucinogens, you see into possibilities where questions like, 'are you alive?' 'are you dead?' 'are you you?' seem to have been transcended. I think people have a very narrow conception of what is possible with reality, that we're surrounded by the howling abyss of the unknowable and nobody knows what's out there.

1910s, "Natural Law", 32 Harvard Law Review 40, 41 (1918)

Speech at Kennedy Plaza, Providence, Rhode Island (23 August 1902), Presidential Addresses and State Papers (1910), p. 103. <!-- Mem. Ed. XVIII, 76; Nat. Ed. XVI, 64 -->
1900s
Context: Probably the greatest harm done by vast wealth is the harm that we of moderate means do ourselves when we let the vices of envy and hatred enter deep into our own natures.
But there is another harm; and it is evident that we should try to do away with that. The great corporations which we have grown to speak of rather loosely as trusts are the creatures of the State, and the State not only has the right to control them, but it is duty bound to control them wherever the need of such control is shown.

Source: Sailing the Wine-Dark Sea: Why the Greeks Matter (2003), Ch.VII The Way They Went: Greco-Roman Meets Judeo-Christian
Context: No longer did philosophers aspire to the deep spiritual insights and broad moral vision of Socrates, Plato, and Aristotle. They divided into conflicting schools and wandered through the Greco-Roman world as permanent immigrants, picking up tutoring jobs as they could.... the upshot was a debased intellectual climate, fragmented and agnostic.

Kalki : or The Future of Civilization (1929)

Broadcasting Speech (August 8, 2007)
Context: They say the art of government - rather than the substance - is all about communication, but as far as this country is concerned I would go even further than that. I would say that Scotland is all about communication. This is a nation that loves to express itself, to retell old stories and share new ideas, to pass on information, to hear what's happening. We communicate passionately with each other as friends, as citizens, as family. It's a very deep human need and we feel it particularly strongly in Scotland... It's perhaps not surprising that we couldn't wait for somebody else to invent the telephone or television.

Stanza 2
Poems (1820), Ode to a Nightingale
Context: O, for a draught of vintage! that hath been
Cool'd a long age in the deep-delved earth.
Tasting of Flora and the country green,
Dance, and Provencal song, and sunburnt mirth!
O for a beaker full of the warm South,
Full of the true, the blushful Hippocrene,
With beaded bubbles winking at the brim,
And purple-stained mouth.

1840s, Past and Present (1843)
Context: Not a May-game is this man's life; but a battle and a march, a warfare with principalities and powers. No idle promenade through fragrant orange-groves and green flowery spaces, waited on by the choral Muses and the rosy Hours: it is a stern pilgrimage through burning sandy solitudes, through regions of thick-ribbed ice. He walks among men; loves men, with inexpressible soft pity,—as they cannot love him: but his soul dwells in solitude, in the uttermost parts of Creation. In green oases by the palm-tree wells, he rests a space; but anon he has to journey forward, escorted by the Terrors and the Splendours, the Archdemons and Archangels. All Heaven, all Pandemonium are his escort. The stars keen-glancing, from the Immensities, send tidings to him; the graves, silent with their dead, from the Eternities. Deep calls for him unto Deep.

The Nature, Importance and Liberties of Belief (1873)
Context: I look at a large tree on the lawn, and say to my neighbour: "What is that tree to you?" He looks at it, and says: "Well, I think that would cut about twenty cords of wood. You could work in a good many branches, and as the price of wood is in the market, I think I could make fifty dollars out of that tree easily, and perhaps more than that." His answer shows what the tree is to him — and it is that." I call up a boy, and say to him: "What do you think of when you look at that tree?" "Ah!" he says, "there will be a bushel of hickory-nuts on that tree, anyhow; and he begins to think how he will climb it, and shake them down, and what he will do with them. That is what the tree says to him. I say to another person: "What is that tree to you?" He says: "I would not take fifty dollars for it. Under it my cows stand in summer. The shade of that tree has stood me instead of a shed ever since I owned this farm. That tree is worth its weight in gold." He values it for its economic uses. I ask a painter: "What is that tree to you?" At once he says: "Do you see what an exquisite form it has? How picturesque it is? If you were to take it and put it in the foreground of the landscape that I am working on, what a magnificent effect you would get!" It has an aesthetic value to him. I ask another man: "What is it to you?" He goes into an explanation of its structure and qualities. He is a botanist, and he has his peculiar view of it. I ask myself: "What is that tree?" It is everything. It is God's voice, when the winds are abroad. It is God's thought, when in the deep stillness of the noon it is silent. It is the house which God has built for a thousand birds. It is a harbour of comfort to weary men and to the cattle of the field. It is that which has in it the record of ages. There it has stood for a century. The winter could not kill it, and the summer could not destroy it. It is full of beauty and strength. It has in it all these things; and as different men look at it, each looks at so much of it as he needs; but it takes ten men to see everything that there is in that tree — and they all do not half see it.
So it is with truths. Men sort them. They bring different faculties to bear in considering them. One person has philosophical reason; another has factual reason. One man brings one part of his mind to it; another brings to it another part of his mind. The truth is larger than any one man's thought of it. The truth of God usually has relations that stretch out in such a way that men may see it very differently, and all of them be true in spots, although they do not have the whole truth.

"Who Did What?" in National Review (1 November 2005) http://www.nationalreview.com/buckley/buckley200511011324.asp.
Context: When in 1951 I was inducted into the CIA as a deep cover agent, the procedures for disguising my affiliation and my work were unsmilingly comprehensive. It was three months before I was formally permitted to inform my wife what the real reason was for going to Mexico City to live. If, a year later, I had been apprehended, dosed with sodium pentothal, and forced to give out the names of everyone I knew in the CIA, I could have come up with exactly one name, that of my immediate boss (E. Howard Hunt, as it happened). In the passage of time one can indulge in idle talk on spook life. In 1980 I found myself seated next to the former president of Mexico at a ski-area restaurant. What, he asked amiably, had I done when I lived in Mexico? "I tried to undermine your regime, Mr. President." He thought this amusing, and that is all that it was, under the aspect of the heavens.
We have noticed that Valerie Plame Wilson has lived in Washington since 1997. Where she was before that is not disclosed by research facilities at my disposal. But even if she was safe in Washington when the identity of her employer was given out, it does not mean that her outing was without consequence. We do not know what dealings she might have been engaging in which are now interrupted or even made impossible.... In my case, it was 15 years after reentry into the secular world before my secret career in Mexico was blown, harming no one except perhaps some who might have been put off by my deception.

By the Statue of King Charles at Charing Cross (1895)
Context: p>King, tried in fires of woe!
Men hunger for thy grace:
And through the night I go,
Loving thy mournful face. Yet, when the city sleeps;
When all the cries are still:
The stars and heavenly deeps
Work out a perfect will.</p

The Saviors of God (1923)
Context: It is our duty to help liberate that God who is stifling in us, in mankind, in masses of people living in darkness.
We must be ready at any moment to give up our lives for his sake. For life is not a goal; it is also an instrument, like death, like beauty, like virtue, like knowledge. Whose instrument? Of that God who fights for freedom.
We are all one, we are all an imperiled essence. If at the far end of the world a spirit degenerates, it drags down our spirit into its own degradation. If one mind at the far end of the world sinks into idiocy, our own temples over-brim with darkness.
For it is only One who struggles at the far end of earth and sky. One. And if He goes lost, it is we who must bear the responsibility. If He goes lost, then we go lost.
This is why the salvation of the Universe is also our salvation, why solidarity among men is no longer a tenderhearted luxury but a deep necessity and self-preservation, as much a necessity as, in an army under fire, the salvation of your comrade-in-arms.

With Open Hands (1972)
Context: Only within this kind of life does a spoken prayer make sense. A prayer in church, at table or in school is only a witness to what we want to make of our entire lives. Such a prayer reminds us that praying is living and it invites us to make this an ever-greater reality. Thus, there are as many ways to pray as there are moments in life. Sometimes we seek out a quiet spot and want to be alone, sometimes we look for a friend and want to be together. Sometimes we like a book, sometimes we prefer music. Sometimes we want to sing out with hundreds, sometimes only whisper with a few. Sometimes we want to say it with words, sometimes with a deep silence.

Edicts of Ashoka (c. 257 BC)
Context: Beloved-of-the-Gods, King Piyadasi, conquered the Kalingas eight years after his coronation. One hundred and fifty thousand were deported, one hundred thousand were killed and many more died (from other causes). After the Kalingas had been conquered, Beloved-of-the-Gods came to feel a strong inclination towards the Dhamma, a love for the Dhamma and for instruction in Dhamma. Now Beloved-of-the-Gods feels deep remorse for having conquered the Kalingas. Indeed, Beloved-of-the-Gods is deeply pained by the killing, dying and deportation that take place when an unconquered country is conquered. But Beloved-of-the-Gods is pained even more by this — that Brahmins, ascetics, and householders of different religions who live in those countries, and who are respectful to superiors, to mother and father, to elders, and who behave properly and have strong loyalty towards friends, acquaintances, companions, relatives, servants and employees — that they are injured, killed or separated from their loved ones. Even those who are not affected (by all this) suffer when they see friends, acquaintances, companions and relatives affected. These misfortunes befall all (as a result of war), and this pains Beloved-of-the-Gods. There is no country, except among the Greeks, where these two groups, Brahmins and ascetics, are not found, and there is no country where people are not devoted to one or another religion. Therefore the killing, death or deportation of a hundredth, or even a thousandth part of those who died during the conquest of Kalinga now pains Beloved-of-the-Gods. Now Beloved-of-the-Gods thinks that even those who do wrong should be forgiven where forgiveness is possible.

Stig Bjorkman interview <!-- pages 12-14 -->
Bergman on Bergman (1970)
Context: That I wasn't interested in politics or social matters, that's dead right. I was utterly indifferent. After the war and the discovery of the concentration camps, and with the collapse of political collaborations between the Russians and the Americans, I just contracted out. My involvement became religious. I went in for a psychological, religious line... the salvation-damnation issue, for me, was never political. It was religious. For me, in those days, the great question was: Does God exist? Or doesn't God exist? Can we, by an attitude of faith, attain to a sense of community and a better world? Or, if God doesn't exist, what do we do then? What does our world look like then? In none of this was there the least political colour. My revolt against bourgeois society was a revolt-against-the-father. I was a peripheral fellow, regarded with deep suspicion from every quarter... When I arrived in Gothenburg after the war, the actors at the Municipal Theatre fell into distinct groups: old ex-Nazis, Jews, and anti-Nazis. Politically speaking, there was dynamite in that company: but Torsten Hammaren, the head of the theatre, held it together in his iron grasp.

Address to the Society for Psychical Research (1897)
Context: The task I am called upon to perform today is to my thinking by no means a merely formal or easy matter. It fills me with deep concern to give an address, with such authority as a president's chair confers, upon a science which, though still in a purely nascent stage, seems to me at least as important as any other science whatever. Psychical science, as we here try to pursue it, is the embryo of something which in time may dominate the whole world of thought. This possibility — nay, probability — does not make it the easier to me now. Embryonic development is apt to be both rapid and interesting; yet the Prudent man shrinks from dogmatizing on the egg until he has seen the chicken.

St. 23 -24.
De Profundis (1862)
Context: p>I praise Thee while my days go on;
I love Thee while my days go on:
Through dark and dearth, through fire and frost,
With emptied arms and treasure lost,
I thank Thee while my days go on.And having in thy life-depth thrown
Being and suffering (which are one),
As a child drops his pebble small
Down some deep well, and hears it fall
Smiling — so I. THY DAYS GO ON.</p

Nobel lecture (2005)
Context: What is more important is that these are not separate or distinct threats. When we scratch the surface, we find them closely connected and interrelated.
We are 1,000 people here today in this august hall. Imagine for a moment that we represent the world's population. These 200 people on my left would be the wealthy of the world, who consume 80 per cent of the available resources. And these 400 people on my right would be living on an income of less than $2 per day.
This underprivileged group of people on my right is no less intelligent or less worthy than their fellow human beings on the other side of the aisle. They were simply born into this fate.
In the real world, this imbalance in living conditions inevitably leads to inequality of opportunity, and in many cases loss of hope. And what is worse, all too often the plight of the poor is compounded by and results in human rights abuses, a lack of good governance, and a deep sense of injustice. This combination naturally creates a most fertile breeding ground for civil wars, organized crime, and extremism in its different forms.
In regions where conflicts have been left to fester for decades, countries continue to look for ways to offset their insecurities or project their 'power'. In some cases, they may be tempted to seek their own weapons of mass destruction, like others who have preceded them.

Source: Speech at the Coliseum in St. Louis, Missouri, on the Peace Treaty and the League of Nations (5 September 1919), as published in "The Public Papers of Woodrow Wilson (Authorized Edition) War and Peace: Presidential Messages, Addresses, and Public Papers (1917-1924) Vol. I, p. 637. Addresses Delivered by President Wilson on his Western Tour - September 4 To September 25, 1919. From 66th Congress, 1st Session, Senate Document No. 120, and in Addresses of President Wilson : Addresses Delivered by President Wilson on his Western Tour - September 4 To September 25, 1919 - On The League of Nations, Treaty of Peace with Germany, Industrial Conditions, High Cost of Living, Race Riots, Etc. (1919) http://books.google.com/books?id=VNdmAAAAMAAJ&pg=PA41&dq=%22not+know+that+the+seed+of+war+in+the+modern+world+is+industrial+and+commercial+rivalry%22&hl=en&ei=5JOhTIqiF4aKlwf995GXBA&sa=X&oi=book_result&ct=result&resnum=2&ved=0CCoQ6AEwAQ#v=onepage&q=%22not%20know%20that%20the%20seed%20of%20war%20in%20the%20modern%20world%20is%20industrial%20and%20commercial%20rivalry%22&f=false
Context: If every nation is going to be our rival, if every nation is going to dislike and distrust us, and that will be the case, because having trusted us beyond measure the reaction will occur beyond measure (as it stands now they trust us they look to us, they long that we shall undertake anything for their assistance rather than that any other nation should undertake it)— if we say, "No, we are in this world to live by ourselves, and get what we can out of it by any selfish processes," then the reaction will change the whole heart and attitude of the world toward this great, free, justice-loving people, and after you have changed the attitude of the world, what have you produced? Peace? Why, my fellow citizens, is there any man here or any woman, let me say is there any child here, who does not know that the seed of war in the modern world is industrial and commercial rivalry? The real reason that the war that we have just finished took place was that Germany was afraid her commercial rivals were going to get the better of her, and' the reason why some nations went into the war against Germany was that they thought Germany would get the commercial advantage of them. The seed of the jealousy, the seed of the deep-seated hatred was hot, successful commercial and industrial rivalry.

Nonconformity (1953/1996)
Context: To see life steadily, and see it whole, as a creature of the deep sees it, from below. Our myths are so many, our vision so dim, our self-deception so deep and our smugness so gross that scarcely any way now remains of reporting the American Century except from behind the billboards.

Epilogue
The Flower of Old Japan and Other Poems (1907), The Flower of Old Japan
Context: p>We have come by curious ways
To the Light that holds the days;
We have sought in haunts of fear
For that all-enfolding sphere:
And lo! it was not far, but near.We have found, O foolish-fond,
The shore that has no shore beyond.Deep in every heart it lies
With its untranscended skies;
For what heaven should bend above
Hearts that own the heaven of love?</p

2010s, 2010, 2010 FIFA World Cup
Context: Played in, and it comes out into Landon Donovan, who strikes again. What a golden goal for the USA, if you're just joining us? There it is, the moment. Deep, deep into the match! To give the USA surely, a place in the last sixteen. It is breathtakingly exciting!

United States v. Algeria http://www.listenonrepeat.com/watch/?v=DALDkkXodRU (23 June 2010).

Native Son (1940)

"Magnus and Morna", in Thirty Years, Poems New and Old (1880)
Context: p>Down in the deep, up in the sky,
I see them always, far or nigh,
And I shall see them till I die —The old familiar faces.</p

Song lyrics, American Pie (1971), American Pie
Context: A long long time ago
I can still remember how that music used to make me smile
And I knew if I had my chance
That I could make those people dance
And maybe they'd be happy for a while.
But February made me shiver
With every paper I'd deliver
Bad news on the doorstep
I couldn't take one more step
I can't remember if I cried
When I read about his widowed bride
But something touched me deep inside
The Day the Music Died.

The Sun My Heart (1996)
Context: We think that we have been alive since a certain point in time and that prior to that moment, our life did not exist. This distinction between life and non-life is not correct. Life is made of death, and death is made of life. We have to accept death; it makes life possible. The cells in our body are dying every day, but we never think to organize funerals for them. The death of one cell allows for the birth of another. Life and death are two aspects of the same reality. We must learn to die peacefully so that others may live. This deep meditation brings forth non-fear, non-anger, and non-despair, the strengths we need for our work. With non-fear, even when we see that a problem is huge, we will not burn out. We will know how to make small, steady steps. If those who work to protect the environment contemplate these four notions, they will know how to be and how to act.

Review of The Tree of Life (2 June 2011) http://rogerebert.suntimes.com/apps/pbcs.dll/article?AID=/20110602/REVIEWS/110609998
Reviews, Four star reviews
Context: Terrence Malick's The Tree of Life is a film of vast ambition and deep humility, attempting no less than to encompass all of existence and view it through the prism of a few infinitesimal lives. The only other film I've seen with this boldness of vision is Kubrick's 2001: A Space Odyssey, and it lacked Malick's fierce evocation of human feeling. … I don't know when a film has connected more immediately with my own personal experience. In uncanny ways, the central events of The Tree of Life reflect a time and place I lived in, and the boys in it are me. If I set out to make an autobiographical film, and if I had Malick's gift, it would look so much like this. … There is a father who maintains discipline and a mother who exudes forgiveness, and long summer days of play and idleness and urgent unsaid questions about the meaning of things. … The film's portrait of everyday life, inspired by Malick's memories of his hometown of Waco, Texas, is bounded by two immensities, one of space and time, and the other of spirituality. The Tree of Life has awe-inspiring visuals suggesting the birth and expansion of the universe, the appearance of life on a microscopic level and the evolution of species. This process leads to the present moment, and to all of us. We were created in the Big Bang and over untold millions of years, molecules formed themselves into, well, you and me.
And what comes after? In whispered words near the beginning, "nature" and "grace" are heard. … The film's coda provides a vision of an afterlife, a desolate landscape on which quiet people solemnly recognize and greet one another, and all is understood in the fullness of time.

Autobiography (1873)
Context: I have already mentioned Carlyle's earlier writings as one of the channels through which I received the influences which enlarged my early narrow creed; but I do not think that those writings, by themselves, would ever have had any effect on my opinions. What truths they contained, though of the very kind which I was already receiving from other quarters, were presented in a form and vesture less suited than any other to give them access to a mind trained as mine had been. They seemed a haze of poetry and German metaphysics, in which almost the only clear thing was a strong animosity to most of the opinions which were the basis of my mode of thought; religious scepticism, utilitarianism, the doctrine of circumstances, and the attaching any importance to democracy, logic, or political economy. Instead of my having been taught anything, in the first instance, by Carlyle, it was only in proportion as I came to see the same truths through media more suited to my mental constitution, that I recognized them in his writings. Then, indeed, the wonderful power with which he put them forth made a deep impression upon me, and I was during a long period one of his most fervent admirers; but the good his writings did me, was not as philosophy to instruct, but as poetry to animate. Even at the time when out acquaintance commenced, I was not sufficiently advanced in my new modes of thought, to appreciate him fully; a proof of which is, that on his showing me the manuscript of Sartor Resartus, his best and greatest work, which he had just then finished, I made little of it; though when it came out about two years afterwards in Fraser's Magazine I read it with enthusiastic admiration and the keenest delight. I did not seek and cultivate Carlyle less on account of the fundamental differences in our philosophy. He soon found out that I was not "another mystic," and when for the sake of my own integrity I wrote to him a distinct profession of all those of my opinions which I knew he most disliked, he replied that the chief difference between us was that I "was as yet consciously nothing of a mystic." I do not know at what period he gave up the expectation that I was destined to become one; but though both his and my opinions underwent in subsequent years considerable changes, we never approached much nearer to each other's modes of thought than we were in the first years of our acquaintance. I did not, however, deem myself a competent judge of Carlyle. I felt that he was a poet, and that I was not; that he was a man of intuition, which I was not; and that as such, he not only saw many things long before me, which I could only when they were pointed out to me, hobble after and prove, but that it was highly probable he could see many things which were not visible to me even after they were pointed out. I knew that I could not see round him, and could never be certain that I saw over him; and I never presumed to judge him with any definiteness, until he was interpreted to me by one greatly the superior of us both -- who was more a poet than he, and more a thinker than I -- whose own mind and nature included his, and infinitely more.

The Sun My Heart (1996)
Context: Our Earth, our green beautiful Earth is in danger, and all of us know it. Yet we act as if our daily lives have nothing to do with the situation of the world. If the Earth were your body, you would be able to feel many areas where she is suffering. Many people are aware of the world's suffering, and their hearts are filled with compassion. They know what needs to be done, and they engage in political, social, and environmental work to try to change things. But after a period of intense involvement, they become discouraged, because they lack the strength needed to sustain a life of action. Real strength is not in power, money, or weapons, but in deep, inner peace. If we change our daily lives—the way we think, speak, and act—we change the world. The best way to take care of the environment is to take care of the environmentalist.

1961, UN speech
Context: We meet in an hour of grief and challenge. Dag Hammarskjold is dead. But the United Nations lives. His tragedy is deep in our hearts, but the task for which he died is at the top of our agenda. A noble servant of peace is gone. But the quest for peace lies before us.
The problem is not the death of one man — the problem is the life of this organization. It will either grow to meet the challenges of our age, or it will be gone with the wind, without influence, without force, without respect. Were we to let it die, to enfeeble its vigor, to cripple its powers, we would condemn our future. For in the development of this organization rests the only true alternative to war — and war appeals no longer as a rational alternative. Unconditional war can no longer lead to unconditional victory. It can no longer serve to settle disputes. It can no longer concern the great powers alone. For a nuclear disaster, spread by wind and water and fear, could well engulf the great and the small, the rich and the poor, the committed and the uncommitted alike. Mankind must put an end to war — or war will put an end to mankind.
So let us here resolve that Dag Hammarskjold did not live, or die, in vain. Let us call a truce to terror. Let us invoke the blessings of peace. And as we build an international capacity to keep peace, let us join in dismantling the national capacity to wage war.

Donovan: "We are all one shining Being" (1998)
Context: When I was 14 or 15 I wanted to be a protest singer like Pete Seeger and Woody Guthrie. My father was a socialist and worked with the unions. I thought change was to change the government and to change from one system, capitalism, to socialism and to make the poor of the world happy. But when I opened the book The Way of Zen by Alan Watts and I opened up the Diamond Sutra, and Lao Tsu’s Tao Te Ching, I realized that the problem of suffering was much deeper than governments and social problems. The problems were very deep. They were nothing short of changing the way we look at reality. Therefore I became a teacher, or a reflection of the teachings. Phil Ochs, the great protest singer, said I had given up protest, and Joan Baez said to Bob Dylan, “He’s given up protest.” But what I had given up was looking for the answer in social change. The change was to be a spiritual change. The suffering was coming from an erroneous view of reality...

John At Patmos: Jesus The Gracious
Jesus, The Son of Man (1928)
Context: I would tell you more of Him, but how shall I?
When love becomes vast love becomes wordless.
And when memory is overladen it seeks the silent deep.

St. 2
Crossing the Bar (1889)

"Robertson Davies" [by Paul Soles]
Conversations with Robertson Davies (1989)
Context: Well, I haven't got wealth or fame, but I really think I might say, and I know how dangerous it is to say this — I think I have happiness. And happiness, you know, so many people when they talk about happiness, seem to think that it is a constant state of near lunacy, that you're always hopping about like a fairy in a cartoon strip, and being noisily and obstreperously happy. I don't think that is it at all. Happiness is a certain degree of calm, a certain degree of having your feet rooted firmly in the ground, of being aware that however miserable things are at the moment that they're probably not going to be so bad after awhile, or possibly they may be going very well now, but you must keep your head because they're not going to be so good later. Happiness is a very deep and dispersed state. It's not a kind of excitement.

The Nature of Consciousness; also published as What Is Reality? (1989)

Variant translation:
With gaudy words their lines are formed
And further adorned by novel and curious phrases.
Yet if they fail to express what is in their own minds
What is the use, no matter
How many poems they compose!
"Zen Poetics of Ryokan" in Simply Haiku: A Quarterly Journal of Japanese Short Form Poetry (Summer 2006)
Dewdrops on a Lotus Leaf : Zen Poems of Ryokan (1993)

Go Rin No Sho (1645), The Fire Book
Context: When we are fighting with the enemy, even when it can be seen that we can win on the surface with the benefit of the Way, if his spirit is not extinguished, he may be beaten superficially yet undefeated in spirit deep inside. With this principle of "penetrating the depths" we can destroy the enemy's spirit in its depths, demoralizing him by quickly changing our spirit. This often occurs.
Penetrating the depths means penetrating with the long sword, penetrating with the body, and penetrating with the spirit. This cannot be understood in a generalization.
Once we have crushed the enemy in the depths, there is no need to remain spirited. But otherwise we must remain spirited. If the enemy remains spirited it is difficult to crush him.

Dedication, later published as " A Prayer in Time of War http://www.poetseers.org/poets/alfred_noyes/a_prayer_in_time_of_war/"
A Belgian Christmas Eve (1915)
Context: p>Thou whose deep ways are in the sea,
Whose footsteps are not known,
To-night a world that turned from Thee
Is waiting — at Thy Throne.The towering Babels that we raised
Where scoffing sophists brawl,
The little Antichrists we praised —
The night is on them all.</p

The Rev^d Wicks Cherrycoke, Christ and History
Source: Mason & Dixon (1997), Ch. 35

As a White Stone... (1916)
Context: As a white stone in the well's cool deepness,
There lays in me one wonderful remembrance.
I am not able and don't want to miss this:
It is my torture and my utter gladness. I think, that he whose look will be directed
Into my eyes, at once will see it whole.

moments don’t usually come at the keyboard. They come when I’m lying on the floor, staring into space (or banging my head against the wall in frustration). All of a sudden the Unconscious Camera turns on, a movie starts playing in my head-and there it is: The Big Moment. Or the Whole Damn Story. And, in many ways, I had nothing whatsoever to do with it.
A Conversation With The Legendary J.M. DeMatteis! (2004)

Abou Ben Adhem
Context: Abou Ben Adhem (may his tribe increase!)
Awoke one night from a deep dream of peace,
And saw, within the moonlight in his room,
Making it rich, and like a lily in bloom,
An Angel writing in a book of gold: Exceeding peace had made Ben Adhem bold,
And to the Presence in the room he said,
"What writest thou?" The Vision raised its head,
And with a look made of all sweet accord
Answered, "The names of those who love the Lord." "And is mine one?" said Abou. "Nay, not so,"
Replied the Angel. Abou spoke more low,
But cheerily still; and said, "I pray thee, then,
Write me as one who loves his fellow men." The Angel wrote, and vanished. The next night
It came again with a great wakening light,
And showed the names whom love of God had blessed,
And, lo! Ben Adhem's name led all the rest!

Source: Lectures on The Industrial Revolution in England (1884), p. 219. "Are Radicals Socialists?",
Context: The Radical creed, as I understand it, is this: We have not abandoned our old belief in liberty, justice, and Self-help, but we say that under certain conditions the people cannot help themselves, and that then they should be helped by the State representing directly the whole people. In giving this State help, we make three conditions: first, the matter must be one of primary social importance; next, it must be proved to be practicable; thirdly, the State interference must not diminish self-reliance. Even if the chance should arise of removing a great social evil, nothing must be done to weaken those habits of individual self-reliance and voluntary association which have built up the greatness of the English people. But — to take an example of the State doing for a section of the people what they could not do for themselves — I am not aware that the Merchant Shipping Act has diminished the self-reliance of the British sailor. We differ from Tory Socialism in so far as we are in favour, not of paternal, but of fraternal government, and we differ from Continental Socialism because we accept the principle of private property, and repudiate confiscation and violence. With Mazzini, we say the worst feature in Continental Socialism is its materialism. It is this indeed which utterly separates English Radical Socialists from Continental Socialists — our abhorrence and detestation of their materialistic ideal. To a reluctant admission of the necessity for State action, we join a burning belief in duty, and a deep spiritual ideal of life. And we have more than an abstract belief in duty, we do not hesitate to unite the advocacy of social reform with an appeal to the various classes who compose society to perform those duties without which all social reform must be merely delusive.
To the capitalists we appeal to use their wealth, as many of their order already do, as a great national trust, and not for selfish purposes alone. We exhort them to aid in the completion of the work they have well begun, and, having admitted the workmen to political independence, not to shrink from accepting laws and carrying out plans of social reform directed to secure his material independence.
To the workman we appeal by the memory and traditions of his own sufferings and wrongs to be vigilant to avoid the great guilt of inflicting upon his fellow-citizens the injustice from which he has himself escaped.

Speech to the St. David's Day Banquet in Cardiff (1 March 1927), quoted in Our Inheritance (London: Hodder and Stoughton, 1938), p. 50.
1927
Context: We cannot without damage to our soul's health destroy the roots which bind us to the land and language of our birth. The love of country is a deep and universal instinct, freighted with ancient memories and subtle associations. Men who deny their national spiritual heritage in exchange for a vague and watery cosmopolitanism become less than men; they starve and dwarf their personalities; they turn into a sort of political eunuch.

which may well be with us for decades to come — compels us to invest in our nation's future, to consider and meet our obligations to our children and the numberless generations that will follow.
"Special message to the Congress on Conservation (69)" (1 March 1962) http://www.jfklibrary.org/Research/Research-Aids/Ready-Reference/JFK-Quotations.aspx
1962

The Pathway of Peace (1923)
Context: It is not surprising that many should be captivated by the proposal, with its delusive simplicity and adequacey, for the outlawry of war. War should be made a crime, and those who instigate it should be punished as criminals. The suggestion, however futile in itself, has at least the merit of bringing us to the core of the problem. Even among its sponsors appear at once the qualifications which reflect the old distinction, so elaborately argued by Grotius, between just and unjust wars. "The grounds of war," said he, " are as numerous as those of judicial actions. For where the power of law ceases, there war begins." He found the justifiable causes generally assigned for war to be three — defense, indemnity, and punishment. War is self-help, and the right to make war has been recognized as the corollary of independence, the permitted means by which injured nations protect their territory and maintain their rights. International law leaves aggrieved states who cannot obtain redress for their wrongs by peaceful means to exact it by force. If war is outlawed, other means of redress of injuries must be provided. Moreover, few, if any, intend to outlaw self-defense, a right still accorded to individuals under all systems of law. To meet this difficulty, the usual formula is limited to wars of aggression. But justification for war, as recently demonstrated, is ready at hand for those who desire to make war, and there is rarely a case of admitted aggression, or where on each side the cause is not believed to be just by the peoples who support the war.
There is a further difficulty that lies deeper. There is no lawgiver for independent States. There is no legislature to impose its will by majority vote, no executive to give effect even to accepted rules. The outlawry of war necessarily implies a self-imposed restraint, and free peoples, jealous of their national safety, of their freedom of opportunity, of the rights and privileges they deem essential to their well-being, will not forego the only sanction at their command in extreme exigencies. The restraints they may be willing to place upon themselves will always be subject to such conditions as will leave them able to afford self-protection by force, and in this freedom there is abundant room for strife sought to be justified by deep-seated convictions of national interests, by long-standing grievances by the apprehension of aggression to be forestalled. The outlawry of war, by appropriate rule of law making war a crime, requires the common accord needed to establish and maintain a rule of international law, the common consent to abandon war; and the suggested remedy thus implies a state of mind in which no cure is needed. As the restraint is self-imposed it will prove to be of avail only while there is a will to peace.

Adam Bede (1859)

Bowdoin Academic Spotlight interview (2011)
Context: You have to take advantage of the opportunities that life gives you, particularly the moments in time when you have time, when you're between jobs or you retire. Get out and go. I think most of us are way too intense. We need to take a deep breath and do things that maybe don't fit the normal picture of what we're supposed to do at that stage of life. In some ways, this book is one big argument for just plain loosening up.

Sermon IV : True Hearing
Meister Eckhart’s Sermons (1909)
Context: The everlasting and paternal wisdom saith, "Whoso heareth Me is not ashamed." If he is ashamed of anything he is ashamed of being ashamed. Whoso worketh in Me sineth not. Whoso confesseth Me and feareth Me, shall have eternal life. Whoso will hear the wisdom of the Father must dwell deep, and abide at home, and be at unity with himself.

A New System of Sword Exercise for Infantry (1876)
Context: The recruit must be carefully and sedulously taught when meeting the enemy, even at a trot or canter, to use no force whatever, otherwise his sword will bury itself to the hilt, and the swordsman will either be dragged from his horse, or will be compelled to drop his weapon — if he can. Upon this point I may quote my own System of Bayonet Exercise (p. 27): —
"The instructor must spare no pains in preventing the soldier from using force, especially with the left or guiding arm, as too much exertion generally causes the thrust to miss. A trifling body-stab with the bayonet (I may add with the sword) is sufficient to disable a man; and many a promising young soldier has lost his life by burying his weapon so deep in the enemy's breast that it could not be withdrawn quickly enough to be used against a second assailant. To prevent this happening, the point must be delivered smartly, with but little exertion of force, more like a dart than a thrust, and instantly afterwards the bayonet must be smartly withdrawn." In fact the thrust should consist of two movements executed as nearly simultaneously as possible; and it requires long habit, as the natural man, especially the Englishman, is apt to push home, and to dwell upon his slouching push.

Kibbeh Palace, Cairo, Oct. 31, 1980, as quoted in Farah Pahlavi (2004) An Enduring Love: My Life with the Shah, p. 434.
Speeches, 1980

18 October 1921
The Diaries of Franz Kafka 1910-1923 (1948)

"Alex Jones is in a Death Battle" https://www.youtube.com/watch?v=W5lGpU-OnAs, The Alex Jones Show, January 29, 2017.
2017

Section 2.6
Workers Councils (1947)

On the question "When and what was responsible for you becoming interested in your academic discipline?" http://www.kcl.ac.uk/aboutkings/governance/equality/meettheprofessors/artshums/mantognazza.aspx, at kcl.ac.uk, 2015.

Singh, T. (2016). India's broken tryst. Noida, Uttar Pradesh, India : HarperCollins Publishers India, 2016.

"The Way of the Ruler", in Han Feizi: Basic Writings (2003)

"Philosophy and History" (2018)

Flying Saucers Have Landed

Speech https://api.parliament.uk/historic-hansard/commons/1947/aug/07/state-of-the-nation#column_1766 in the House of Commons (7 August 1947)
President of the Board of Trade