“Because I had sought to challenge Destiny, Destiny had taken vengeance.”
Book 3 “Visions and Revelations” Chapter 5 “The Waking of the Sword” (p. 421)
Phoenix in Obsidian (1970)
1920s, Address at the Black Hills (1927)
Remarks made at the launch of the Navua branch of the NAP, 4 June 2005
Source: The Wizard of Zao (1978), Chapter 4 (p. 50)
A reminder to us flyspecks on an elephant's butt http://wattsupwiththat.com/2008/05/07/a-reminder-to-us-flyspecks-on-an-elephants-butt/, wattsupwiththat.com, May 7, 2008.
2008
The Tragic Sense of Life (1913), III : The Hunger of Immortality
2000s, A Challenge to Overcome (November 2007)
Source: "Hideo Kojima: The Kikizo Interview 2008 (Page 3)". https://web.archive.org/web/20111009180041/http://archive.videogamesdaily.com/features/hideo-kojima-interview-2008-p3.asp Kikizo. August 24, 2008. Archived from the original on October 9, 2011. Retrieved August 7, 2009.
“Destiny’s Champion,
Fate’s fool.
Eternity’s Soldier,
Time’s Tool.”
Book 3 “Visions and Revelations” Epigram (p. 394)
Phoenix in Obsidian (1970)
St. 8
Elegy Written in a Country Churchyard http://www.thomasgray.org/cgi-bin/display.cgi?text=elcc (written 1750, publ. 1751)
Inaugural newsletter of the Vegan Society, Vegan News no. 1 (November 1944). Quoted in The Oxford Handbook of Animal Studies, edited by Linda Kalof (Oxford University Press, 2017), p. 30 https://books.google.it/books?id=Cdv_DQAAQBAJ&pg=PA30.
Source: The Old Curiosity Shop (1841), Ch. 34
In 1933, when she wanted to return to India.
Sikh Heritage,Amrita Shergil
Concession speech (1994), as quoted in "De Klerk: 'My Political Task Is Just Beginning'" https://web.archive.org/web/20180920124105/https://www.washingtonpost.com/archive/politics/1994/05/03/de-klerk-my-political-task-is-just-beginning/ccdb96c6-5a8f-48d9-9872-3e016b4ee287/?utm_term=.bf09056315ad (3 May 1994), Reuters
1990s, 1994
The End of the Road (1982), Ch. 25 "Years of Upheaval"
1980s
Source: Break-Out from the Crystal Palace (1974), p. 93
1860s, Oration at Ravenna, Ohio (1865)
Address to the National Education Association (30 June 1938)
1930s
The History Of Rome, Volume 2. Chapter 6. Translated by W.P.Dickson
The History of Rome - Volume 2
Source: Light on Life: The Yoga Journey to Wholeness, Inner Peace, and Ultimate Freedom, P.xi
Source: Rodin : the man and his art, with leaves from his notebook, 1917, p. 295-296; About the sculpture The Burghers of Calais
1860s, Oration at Ravenna, Ohio (1865)
O destino não é só dramaturgo, é também o seu próprio contra-regra, isto é, designa a entrada dos personagens em cena, dá-lhes as cartas e outros objetos, e executa dentro os sinais correspondentes ao diálogo, uma trovoada, um carro, um tiro.
Source: Dom Casmurro (1899), Ch. 73, pp. 159-60.
Poetry Quotes
Address, Faneuil Hall, Boston (18 April 1859)
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 513
Morarji Desai speaks about life and celibacy
“It's everyone's destiny to be glooped at some point in their life.”
Doctor Who Confidential Series 2, Episode 3, "Friends Reunited" http://www.bbc.co.uk/doctorwho/confidential/index3.shtml (Doctor Who documentary series, 2005), referring to his character's minions being dissolved by acidic slime
Opening lines
The Tale of Kiều (1813)
When asked, four days before the military coup of September 11, 1973, what the word ‘Love’ meant to him.
Section: Biography/Victor y el amor of http://www.fundacionvictorjara.cl/ 10/04/2007
The Enemy of Europe (1953)
Message for the new millennium (31 December 1999) http://www.4english.cn/speeches/Annan.htm
For My Legionaries: The Iron Guard (1936), Nation and Culture
Source: The Meaning of the City (1951), p. 8
Frank Hsieh (2013) cited in " Hsieh wraps up cross-strait forum in HK http://www.taipeitimes.com/News/front/archives/2013/07/01/2003566053" on The Taipei Times, 1 July 2013.
Al-Manar television, February 2, 2005
Quote, 2005
Source: Britain Israel Communication & Research Centre http://www.bicom.org.uk/publications/
[paraphrasing the view of Seneca], p. 34.
The Art of Life (2008)
1920s, Viereck interview (1929)
1920s, Address at the Black Hills (1927)
?
The Journey Home: Autobiography of an American Swami (Tulsi Books, 2010)
Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Appendix A: The Essays in their Systematic Connexion, p.387-8
"Letter from Prison" http://www.unification.net/news/BoHiPak20061106.html, 2006
Source: Lectures on Teaching, (1906), pp. 291-292
The Unconscious Civilization (1995)
Source: 2000s, A New Birth of Freedom: Abraham Lincoln and the Coming of the Civil War (2000), p. 164
Monod (1971) Chance and necessity: an essay on the natural philosophy of modern biology. p. 180
In a 1830 letter to James David Forbes, as found in Life and letters of James David Forbes, p. 40.
My Destiny.
Song lyrics, Back to Front (1992)
"Syria Army in Crucial and Heroic Battle says Bashar Al Assad" http://www.telegraph.co.uk/news/worldnews/middleeast/syria/9443296/Syria-army-in-crucial-and-heroic-battle-says-Bashar-al-Assad.html, Daily Telegraph (1 August 2012)
Source: The White Rose (1985), Chapter 39, “A Guest at Charm” (pp. 624-625)
Source: Think (1999), Chapter Three, Free Will, p. 117
Sri Isopanisad - Mantra Two
Books, Reflections on Sacred Teachings, Volume IV: Sri Isopanisad (Hari-Nama Press, )
"Rancho Cielito" Ontario Review, No. 65, (Fall/Winter, 2006-07)
2000-09
Glide Path (1963) Chapter 27
1960s
“Destiny waits alike for the free man as well as for him enslaved by another's might.”
Source: Oresteia (458 BC), The Libation Bearers, line 103
Source: Chronicles: Vol. One (2004), p. 22
Context: I was heading for the fantastic lights. No doubt about it. Could it be that I was being deceived? Not likely. I don't think I had enough imagination to be deceived; had no false hope, either. I'd come from a long ways off and had started from a long ways down. But now destiny was about to manifest itself. I felt like it was looking right at me and nobody else.
1960s, Voting Rights Act signing speech (1965)
Context: In 1957, as the leader of the majority in the United States Senate, speaking in support of legislation to guarantee the right of all men to vote, I said, "This right to vote is the basic right without which all others are meaningless. It gives people, people as individuals, control over their own destinies."
Book VI: Ch. 8: Comparison of Washington and Bonaparte.
Mémoires d'outre-tombe (1848 – 1850)
Context: A degree of silence envelops Washington’s actions; he moved slowly; one might say that he felt charged with future liberty, and that he feared to compromise it. It was not his own destiny that inspired this new species of hero: it was that of his country; he did not allow himself to enjoy what did not belong to him; but from that profound humility what glory emerged! Search the woods where Washington’s sword gleamed: what do you find? Tombs? No; a world! Washington has left the United States behind for a monument on the field of battle.
Bonaparte shared no trait with that serious American: he fought amidst thunder in an old world; he thought about nothing but creating his own fame; he was inspired only by his own fate. He seemed to know that his project would be short, that the torrent which falls from such heights flows swiftly; he hastened to enjoy and abuse his glory, like fleeting youth. Following the example of Homer’s gods, in four paces he reached the ends of the world. He appeared on every shore; he wrote his name hurriedly in the annals of every people; he threw royal crowns to his family and his generals; he hurried through his monuments, his laws, his victories. Leaning over the world, with one hand he deposed kings, with the other he pulled down the giant, Revolution; but, in eliminating anarchy, he stifled liberty, and ended by losing his own on his last field of battle.
Each was rewarded according to his efforts: Washington brings a nation to independence; a justice at peace, he falls asleep beneath his own roof in the midst of his compatriots’ grief and the veneration of nations.
Bonaparte robs a nation of its independence: deposed as emperor, he is sent into exile, where the world’s anxiety still does not think him safely enough imprisoned, guarded by the Ocean. He dies: the news proclaimed on the door of the palace in front of which the conqueror had announced so many funerals, neither detains nor astonishes the passer-by: what have the citizens to mourn?
Washington’s Republic lives on; Bonaparte’s empire is destroyed. Washington and Bonaparte emerged from the womb of democracy: both of them born to liberty, the former remained faithful to her, the latter betrayed her.
Washington acted as the representative of the needs, the ideas, the enlightened men, the opinions of his age; he supported, not thwarted, the stirrings of intellect; he desired only what he had to desire, the very thing to which he had been called: from which derives the coherence and longevity of his work. That man who struck few blows because he kept things in proportion has merged his existence with that of his country: his glory is the heritage of civilisation; his fame has risen like one of those public sanctuaries where a fecund and inexhaustible spring flows.
"To Shakespeare"
Poems (1851)
Context: The soul of man is larger than the sky,
Deeper than ocean, or the abysmal dark
Of the unfathomed center. Like that ark,
Which in its sacred hold uplifted high,
O'er the drowned hills, the human family,
And stock reserved of every living kind,
So, in the compass of the single mind,
The seeds and pregnant forms in essence lie,
That make all worlds. Great poet, 'twas thy art
To know thyself, and in thyself to be
Whate'er Love, Hate, Ambition, Destiny,
Or the firm, fatal purpose of the Heart
Can make of Man. Yet thou wert still the same,
Serene of thought, unhurt by thy own flame.
Before the junta at Monterey in (April, 1846) when governor Pío Pico advocated annexation to France or England to escape that "mock republic, Mexico.
History of the Solano and Napa Counties, California (1912)
Context: I cannot, gentlemen, coincide with the military and civil functionaries who have advocated the cession of our country to France or England. It is most true that to rely longer upon Mexico to govern and defend us would be idle and absurd. To this extent I fully agree with my colleagues. It is also true that we possess a noble country, every way calculated, from position and resources, to become great and powerful. For that very reason I would not have her a mere dependency on a foreign monarchy, naturally alien, or at least indifferent to our interests and our welfare. It is not to be denied that feeble nations have in former times thrown themselves upon the protection of their powerful neighbors. The Britons invoked the aid of the warlike Saxons and fell an easy prey to their protectors, who seized their lands and treated them like slaves. Long before that time, feeble and distracted provinces had appealed for aid to the all-conquering arms of imperial Rome, and they were at the time protected and subjugated by their grasping ally. Even could we tolerate the idea of dependence, ought we to go to distant Europe for a master? What possible sympathy could exist between us and a nation separated from us by two vast oceans? But waiving this insuperable objection, how could we endure to come under the dominion of a monarchy? For although others speak lightly of a form of government, as a freeman I cannot do so. We are republicans—badly governed and badly situated as we are—still we are all, in sentiment, republicans. So far as we are governed at all, we at least do profess to be self-governed. Who, then, that possesses true patriotism will consent to subject himself and his children to the caprices of a foreign king and his official minions? But, it is asked, if we do not throw ourselves upon the protection of France and England, what shall we do? I do not come here to support the existing order of things, but I come prepared to propose instant and effective action to extricate our country from her present forlorn condition. My opinion is made up that we must persevere in throwing off the galling yoke of Mexico, and proclaim our independence of her forever. We have endured her official cormorants and her villainous soldiery until we can endure no longer. All will probably agree with me that we ought at once to rid ourselves of what may remain of Mexican domination. But some profess to doubt our ability to maintain our position. To my mind there comes no doubt. Look at Texas and see how long she withstood the power of united Mexico. The resources of Texas were not to be compared with ours, and she was much nearer to her enemy than we are. Our position is so remote, either by land or sea, that we are in no danger from Mexican invasion. Why then should we hesitate to assert our independence? We have indeed taken the first step by electing our own governor, but another remains to be taken. I will mention it plainly and distinctly—it is annexation to the United States. In contemplating this consummation of our destiny, I feel nothing but pleasure, and I ask you to share it. Discard old prejudices, discard old customs, and prepare for the glorious change that awaits our country. Why should we shrink from incorporating ourselves with the happiest and freest nation in the world, destined soon to be the most wealthy and powerful? Why should we go abroad for protection when this great nation is our adjoining neighbor? When we join our fortunes to hers, we shall not become subjects, but fellow citizens possessing all the rights of the people of the United States, and choosing our own federal and local rulers. We shall have a stable government and just laws. California will grow strong and flourish, and her people will be prosperous, happy and free. Look not, therefore, with jealousy upon the hardy pioneers who scale our mountains and cultivate our unoccupied plains, but rather welcome them as brothers, who come to share with us a common destiny.
Progress and Poverty (1879)
Context: I am no sentimental admirer of the savage state. I do not get my ideas of the untutored children of nature from Rousseau, or Chateaubriand, or Cooper. I am conscious of its material and mental poverty, and its low and narrow range. I believe that civilization is not only the natural destiny of man, but the enfranchisement, elevation, and refinement of all his powers, and think that it is only in such moods as may lead him to envy the cud — chewing cattle, that a man who is free to the advantages of civilization could look with regret upon the savage state. But, nevertheless, I think no one who will open his eyes to the facts can resist the conclusion that there are in the heart of our civilization large classes with whom the veriest savage could not afford to exchange. It is my deliberate opinion that if, standing on the threshold of being, one were given the choice of entering life as a Tierra del Fuegan, a black fellow of Australia, an Esquimau in the Arctic Circle, or among the lowest classes in such a highly civilized country as Great Britain, he would make infinitely the better choice in selecting the lot of the savage. For those classes who in the midst of wealth are condemned to want, suffer all the privations of the savage, without his sense of personal freedom; they are condemned to more than his narrowness and littleness, without opportunity for the growth of his rude virtues; if their horizon is wider, it is but to reveal blessings that they cannot enjoy.
There are some to whom this may seem like exaggeration, but it is only because they have never suffered themselves to realize the true condition of those classes upon whom the iron heel of modern civilization presses with full force. As De Tocqueville observes, in one of his letters to Mme. Swetchine, "we so soon become used to the thought of want that we do not feel that an evil which grows greater to the sufferer the longer it lasts becomes less to the observer by the very fact of its duration"; and perhaps the best proof of the justice of this observation is that in cities where there exists a pauper class and a criminal class, where young girls shiver as they sew for bread, and tattered and barefooted children make a home in the streets, money is regularly raised to send missionaries to the heathen! Send missionaries to the heathen! It would be laughable if it were not so sad. Baal no longer stretches forth his hideous, sloping arms; but in Christian lands mothers slay their infants for a burial fee! And I challenge the production from any authentic accounts of savage life of such descriptions of degradation as are to be found in official documents of highly civilized countries — in reports of sanitary commissioners and of inquiries into the condition of the laboring poor.
“Do they control our destinies? No, they don’t. They are nowhere near that powerful or organised.”
De Abaitua interview (1998)
Context: A lot of conspiracy theorists, they find it comforting, secretly. The idea of the Illuminati and the CIA and whoever controlling our lives and destinies. You know, because that means that at least someone is in control, at least someone is at the steering wheel. And it’s not a runaway train. Paranoia is a security blanket, a massive security blanket. Whereas I think that yes these people do try to have an influence, and they often do have a very big influence, the CIA’s unique method of funding its wars over the last thirty years has contributed to the crippling drug problems of most of the Western world. So, yes they have an effect. Do they control our destinies? No, they don’t. They are nowhere near that powerful or organised. Does anything human control our destinies? No. Does this mean that God does? No, for all I know, God might just be a simple, two-line, iterative equation, with no more awareness of itself than that.
Section 2 : Religion
Founding Address (1876), Life and Destiny (1913)
Context: Of the origin of things we know nothing, and can know nothing. Perfection does not reveal itself to us as existent in the beginning; but as something that ought to be, something new which we are to help create. Somehow the secret of the universe is hidden in our breast. Somehow the destinies of the universe depend upon our exertions.
1963, Remarks Prepared for Delivery at the Trade Mart in Dallas
Context: We in this country, in this generation, are — by destiny rather than choice — the watchmen on the walls of world freedom. We ask, therefore, that we may be worthy of our power and responsibility, that we may exercise our strength with wisdom and restraint, and that we may achieve in our time and for all time the ancient vision of "peace on earth, good will toward men". That must always be our goal, and the righteousness of our cause must always underlie our strength. For as was written long ago: "except the Lord keep the city, the watchman waketh but in vain."
“All along, you've been shaping your destiny unconsciously.”
The Times of India,January 1, 2004
Sourced from newspapers and magazines
Context: All along, you've been shaping your destiny unconsciously. But you can also work on it consciously. If you make the effort to access your core and realise that everything is your responsibility, and shift your focus inside you, then you can rewrite your destiny.
“In the scales of the destinies brawn will never weigh so much as brain.”
On Democracy (6 October 1884)
Context: In the scales of the destinies brawn will never weigh so much as brain. Our healing is not in the storm or in the whirlwind, it is not in monarchies, or aristocracies, or democracies, but will be revealed by the still small voice that speaks to the conscience and the heart, prompting us to a wider and wiser humanity.
As quoted in Contemporary Authors New Revision Series: A Bio-Bibliographical Guide to Current Writers in Fiction, General Non-Fiction, Poetry, Journalism, Drama, Motion Pictures, Television, & Other Fields (1982) by Ann Evory
Context: I talk about the things people have always talked about in stories: pain, hate, truth, courage, destiny, friendship, responsibility, growing old, growing up, falling in love, all of these things. What I try to write about are the darkest things in the soul, the mortal dreads. I try to go into those places in me that contain the cauldrous. I want to dip up the fire, and I want to put it on paper. The closer I get to the burning core of my being, the things which are most painful to me, the better is my work. … It is a love/hate relationship I have with the human race. I am an elitist, and I feel that my responsibility is to drag the human race along with me — that I will never pander to, or speak down to, or play the safe game. Because my immortal soul will be lost.
54 min 55 sec
Cosmos: A Personal Voyage (1990 Update), Journeys in Space and Time [Episode 8]
Context: Those worlds in space are as countless as all the grains of sand on all the beaches of the earth. Each of those worlds is as real as ours and every one of them is a succession of incidents, events, occurrences which influence its future. Countless worlds, numberless moments, an immensity of space and time. And our small planet at this moment, here we face a critical branch point in history, what we do with our world, right now, will propagate down through the centuries and powerfully affect the destiny of our descendants, it is well within our power to destroy our civilization and perhaps our species as well. If we capitulate to superstition or greed or stupidity we could plunge our world into a time of darkness deeper than the time between the collapse of classical civilization and the Italian Renaissance. But we are also capable of using our compassion and our intelligence, our technology and our wealth to make an abundant and meaningful life for every inhabitant of this planet.
Way of Wyrd, Introduction : What is "Wyrd"? http://www.wayofwyrd.com/introduction_pc.html
Context: Wyrd is the unfolding of our personal destiny. It has sometimes been translated into modern English as "fate." But it is much deeper than that. It does not see our lives as "pre-determined." Rather, it is an all-encompassing view which connects us to all things, thoughts, emotions, events in the cosmos as if through the threads of an enormous, invisible but dynamic web. Today, scientists know intellectually that all things are interconnected. But the power of Wyrd is to realise this in our inner being, and to know how to use it to manifest our personal destiny.
Today, through a deep connection with wyrd, we are inspired to see our lives in a new and empowering way. It restores our experience of the healing power of love, nature and creativity. It is about letting into our lives the guidance of an extended universe of spirit. It brings ancient wisdom together with modern science in the service of enhancing our lives, and the integrity of our human presence on the planet.
Transhumanism (1957)
Context: The new understanding of the universe has come about through the new knowledge amassed in the last hundred years — by psychologists, biologists, and other scientists, by archaeologists, anthropologists, and historians. It has defined man's responsibility and destiny — to be an agent for the rest of the world in the job of realizing its inherent potentialities as fully as possible.
It is as if man had been suddenly appointed managing director of the biggest business of all, the business of evolution — appointed without being asked if he wanted it, and without proper warning and preparation. What is more, he can't refuse the job. Whether he wants to or not, whether he is conscious of what he is doing or not, he is in point of fact determining the future direction of evolution on this earth. That is his inescapable destiny, and the sooner he realizes it and starts believing in it, the better for all concerned.
He doesn’t want a society where he is separate as Negro, but one where he is just another man.
Constance Webb, "Notes preliminary to a full study of the work of Richard Wright" (privately published, 1946)
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.
Quotes 1960s-1980s, 1980s, Talk at University of California, Berkeley, 1984
Context: There have been times, however, when US officials have described what's going on in relatively frank terms; sometimes quite clearly. One put the matter in these words: "The Central American area down to and including the Isthmus of Panama constitutes a legitimate sphere of influence for the United States [... ] We do control the destinies of Central America and we do so for the simple reason that the national interest absolutely dictates such a course [... ] We must decide whether we shall tolerate the interference of any other power in Central American affairs, or insist upon our own dominant position [... ] Until now, Central America has always understood that governments that we recognize and support stay in power, while those we do not recognize and support, fall [... ] Nicaragua has become a test case, it is difficult to see how we can afford to be defeated." That's fairly familiar. These remarks were made by Under Secretary of State Robert Olds in 1927, and the outside power that he was concerned about was Mexico. [audience laughter] Mexico at that time was a Russian proxy. We were no longer fighting Huns in the Dominican Republic, now we were fighting Russians in Nicaragua, and in particular the Russian proxy Mexico. Mexico was then a proxy of the Bolsheviks, so the Marines had to be sent in, once again, and they established Somoza, and established the National Guard which was the basis for American power throughout the region, and in fact one of the most effective murder-incorporated forces down there for many years. They killed Sandino, he was killed off by stealth couple of years later, the guerilla leader. As President Coolidge sent the Marines in, he made the following declaration: "Mexico is on trial before the world." Mexico is on trial before the world as a proxy of the Soviet Union when we send the Marines into Nicaragua. Now things have changed a little bit, now it's Nicaragua that's threatening Mexico as a Russian proxy... But again there's the same conclusion, you know, kill the spics and the niggers and so on. That follows no matter who's the proxy for who. And all of this is repeated at every moment of history with great seriousness and awe and so on as if it had some meaning, as if it wasn't just some black comedy.
Review of Magnolia (1999), in review for Great Movies (27 November 2008) http://www.rogerebert.com/reviews/great-movie-magnolia-1999
Reviews, Four star reviews
Context: Magnolia is a film of sadness and loss, of lifelong bitterness, of children harmed and adults destroying themselves. As the narrator tells us near the end, "We may be through with the past, but the past is never through with us." In this wreckage of lifetimes, there are two figures, a policeman and a nurse, who do what they can to offer help, hope and love. … The central theme is cruelty to children, and its lasting effect. This is closely linked to a loathing or fear of behaving as we are told, or think, that we should. … As an act of filmmaking, it draws us in and doesn't let go. It begins deceptively, with a little documentary about amazing coincidences (including the scuba diver scooped by a fire-fighting plane and dumped on a forest fire) … coincidences and strange events do happen, and they are as real as everything else. If you could stand back far enough, in fact, everything would be revealed as a coincidence. What we call "coincidences" are limited to the ones we happen to notice. … In one beautiful sequence, Anderson cuts between most of the major characters all simultaneously singing https://www.youtube.com/watch?v=aNmKghTvj0E Aimee Mann's "It's Not Going to Stop." A directorial flourish? You know what? I think it's a coincidence. Unlike many other "hypertext movies" with interlinking plots, Magnolia seems to be using the device in a deeper, more philosophical way. Anderson sees these people joined at a level below any possible knowledge, down where fate and destiny lie. They have been joined by their actions and their choices.
And all leads to the remarkable, famous, sequence near the film's end when it rains frogs. Yes. Countless frogs, still alive, all over Los Angeles, falling from the sky. That this device has sometimes been joked about puzzles me. I find it a way to elevate the whole story into a larger realm of inexplicable but real behavior. We need something beyond the human to add another dimension. Frogs have rained from the sky eight times this century, but never mind the facts. Attend instead to Exodus 8:2, which is cited on a placard in the film: "And if thou refuse to let them go, behold, I will smite your whole territory with frogs." Let who go? In this case, I believe, it refers not to people, but to fears, shames, sins.
Magnolia is one of those rare films that works in two entirely different ways. In one sense, it tells absorbing stories, filled with detail, told with precision and not a little humor. On another sense, it is a parable. The message of the parable, as with all good parables, is expressed not in words but in emotions. After we have felt the pain of these people, and felt the love of the policeman and the nurse, we have been taught something intangible, but necessary to know.
1910s, "Law and the Court" (1913)
Directive (1947)
Context: p>This was no playhouse but a house in earnest.
Your destination and your destiny's
A brook that was the water of the house,
Cold as a spring as yet so near its source,
Too lofty and original to rage.(We know the valley streams that when aroused
Will leave their tatters hung on barb and thorn.)</p
“The global destiny of the species is somehow unfolding with the logic of a dream.”
"Dreaming Awake at the End of Time" (13 December 1998) 11:30 - 15:29 https://www.youtube.com/watch?v=KboPUQ0xCDs
Context: For some reason, a balkanization of epistemology is taking place. And what I mean by that is: there is no longer a commonality of understanding. I mean, for some people quantum physics provides the answers. Their next door neighbors may look to the channeling of archangels with equal fervor. … It is accompanied by a related phenomenon which is technology, or the historical momentum of things, is creating such a bewildering social milieu that the monkey mind cannot find a simple story, a simple creation myth or redemption myth to lay over the crazy contradictory patchwork of profane techno-consumerist post-McLuhanist electronic pre-apocalyptics existence. And so into that dimension of anxiety created by this inability to parse reality rushes a bewildering variety of squirrelly notions, epistemological cartoons if you will. … Conspiracy theory, in my humble opinion … is a kind of epistemological cartoon about reality. I mean, isn't it so simple to believe that things are run by the greys, and that all we have to do is trade sufficient fetal tissue to them and then we can solve our technological problems, or isn't it comforting to believe that the Jews are behind everything, or the Communist Party, or the Catholic Church, or the Masons. Well, these are epistemological cartoons, you know, it is kindergarten in the art of amateur historiography.
I believe that the truth of the matter is far more terrifying, that the real truth that dare not speak itself, is that no one is in control, absolutely no one.… Nobody is in control. This stuff is ruled by the equations of dynamics and chaos. Now, there may be entities seeking control — the World Bank, the Communist Party, the rich, the somebody-or-others — but to seek control is to take enormous aggravation upon yourself. … Because this process which is underway will take the control-freak by the short and curly and throw them against the wall. It's like trying to control a dream, you see.
The global destiny of the species is somehow unfolding with the logic of a dream.
“I will teach you your destiny.”
Te tua fata docebo.
Source: Aeneid (29–19 BC), Book VI, Line 759 (tr. Stanley Lombardo)
I and Thou (1923)
Context: The world is not divine sport, it is divine destiny. There is divine meaning in the life of the world, of man, of human persons, of you and of me.
Creation happens to us, burns itself into us, recasts us in burning — we tremble and are faint, we submit. We take part in creation, meet the Creator, reach out to Him, helpers and companions. <!-- § 49
Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. XIX : Grand Pontiff, p. 316
Context: That which we say and do, if its effects last not beyond our lives, is unimportant. That which shall live when we are dead, as part of the great body of law enacted by the dead, is the only act worth doing, the only Thought worth speaking. The desire to do something that shall benefit the world, when neither praise nor obloquy will reach us where we sleep soundly in the grave, is the noblest ambition entertained by man.
It is the ambition of a true and genuine Mason. Knowing the slow processes by which the Deity brings about great results, he does not expect to reap as well as sow, in a single lifetime. It is the inflexible fate and noblest destiny, with rare exceptions, of the great and good, to work, and let others reap the harvest of their labors. He who does good, only to be repaid in kind, or in thanks and gratitude, or in reputation and the world's praise, is like him who loans his money, that he may, after certain months, receive it back with interest. To be repaid for eminent services with slander, obloquy, or ridicule, or at best with stupid indifference or cold ingratitude, as it is common, so it is no misfortune, except to those who lack the wit to see or sense to appreciate the service, or the nobility of soul to thank and reward with eulogy, the benefactor of his kind. His influences live, and the great Future will obey; whether it recognize or disown the lawgiver.
Speech in Springfield Illinois (24 October 1952)
Context: I do not believe it is man's destiny to compress this once boundless earth into a small neighborhood, the better to destroy it. Nor do I believe it is in the nature of man to strike eternally at the image of himself, and therefore of God. I profoundly believe that there is on this horizon, as yet only dimly perceived, a new dawn of conscience. In that purer light, people will come to see themselves in each other, which is to say they will make themselves known to one another by their similarities rather than by their differences. Man's knowledge of things will begin to be matched by man's knowledge of self. The significance of a smaller world will be measured not in terms of military advantage, but in terms of advantage for the human community. It will be the triumph of the heartbeat over the drumbeat.
These are my beliefs and I hold them deeply, but they would be without any inner meaning for me unless I felt that they were also the deep beliefs of human beings everywhere. And the proof of this, to my mind, is the very existence of the United Nations.
(XII.7) Del Rey, p. 426
Blade of Tyshalle (2001)
Context: He had no idea what he should do now. Without destiny to guide him, he was lost in a vast, whistling darkness. Any direction he might choose was purely abitary; it would make no more sense, offer no more hope, than would sitting still. Which offered neither sense nor hope at all.
“No matter what your history has been, your destiny is what you create today.”
Source: Life, the Truth, and Being Free (2010), p. 36
Context: No matter what your history has been, your destiny is what you create today. What are you going to create?
1990s, Victory speech (1994)
Context: The calm and tolerant atmosphere that prevailed during the elections depicts the type of South Africa we can build. It set the tone for the future. We might have our differences, but we are one people with a common destiny in our rich variety of culture, race and tradition.
People have voted for the party of their choice and we respect that. This is democracy.
I hold out a hand of friendship to the leaders of all parties and their members, and ask all of them to join us in working together to tackle the problems we face as a nation. An ANC government will serve all the people of South Africa, not just ANC members.
“Certainty generally is illusion, and repose is not the destiny of man.”
1890s, The Path of the Law (1897)
Transhumanism (1957)
Context: Thanks to science, the under-privileged are coming to believe that no one need be underfed or chronically diseased, or deprived of the benefits of its technical and practical applications.
The world's unrest is largely due to this new belief. People are determined not to put up with a subnormal standard of physical health and material living now that science has revealed the possibility of raising it. The unrest will produce some unpleasant consequences before it is dissipated; but it is in essence a beneficent unrest, a dynamic force which will not be stilled until it has laid the physiological foundations of human destiny.
Preface to the Diamond Jubilee Edition of The Secret Teachings of All Ages
The Secret Teachings of All Ages (1928)
Context: To avoid a future of war, crime, and bankruptcy, the individual must begin to plan his own destiny, and the best source for the necessary information comes down to us through the writings of the ancients. The greatest knowledge of all time should be available … in a book that would be a monument, not merely a coffin.
Source: In My Own Way: An Autobiography 1915-1965 (1972), p. xiii
