2015, Remarks after the Umpqua Community College shooting (October 2015)
Malala. "I am afraid", Saturday 3 January 2009; Cited in: Malala Yousafzai: Portrait of the girl blogger http://www.bbc.co.uk/news/magazine-19899540, bbc.co.uk, 10 October 2012
Malala's diary, 2009
in Tony Judt: the last interview http://www.prospectmagazine.co.uk/magazine/tony-judt-interview by Peter Jukes (2010)
2012, Yangon University Speech (November 2012)
“You tell yourself a dream, always. And when do you dream it?”
Voces (1943)
Asolando, "Epilogue" (1889).
2014, Sixth State of the Union Address (January 2014)
“Upon the brink of the wild stream
He stood, and dreamt a mighty dream.”
Original: (ru) На берегу пустынных волн Стоял он, дум великих полн.
Source: The Bronze Horseman (1833) trans. Charles Johnston.
1910s, The World Movement (1910)
Sonnet http://books.google.com/books?id=SDgOAQAAMAAJ&q="Oh+Death+will+find+me+long+before+I+tire+Of+watching+you"&pg=PA47#v=onepage (1908-1910)
from "My Day" (January 8, 1936)
Source: https://www2.gwu.edu/~erpapers/myday/displaydoc.cfm?_y=1936&_f=md054227 Eleanor Roosevelt, "My Day, January 8, 1936," The Eleanor Roosevelt Papers Digital Edition (2017), accessed 7/24/2018, https://www2.gwu.edu/~erpapers/myday/displaydoc.cfm?_y=1936&_f=md054227.
2014, Sixth State of the Union Address (January 2014)
“The possibility of the impossible, dreams and illusions, are the subject of my novels.”
Introduction
The Stone Raft (1994)
A Short History of Decay (1949)
Ibid., p. 110
The Book of Disquiet
Original: A superioridade do sonhador consiste em que sonhar é muito mais prático que viver, e em que o sonhador extrai da vida um prazer muito mais vasto e muito mais variado do que o homem de acção. Em melhores e mais directas palavras, o sonhador é que é o homem de acção.
The Cosmos as a Poem (2010)
God Bless You, Dr. Kevorkian (1999)
Context: I am honorary president of the American Humanist Association, having succeeded the late, great, spectacularly prolific writer and scientist, Dr. Isaac Asimov in that essentially functionless capacity. At an A. H. A. memorial service for my predecessor I said, "Isaac is up in Heaven now." That was the funniest thing I could have said to an audience of humanists. It rolled them in the aisles. Mirth! Several minutes had to pass before something resembling solemnity could be restored.
I made that joke, of course, before my first near-death experience — the accidental one.
So when my own time comes to join the choir invisible or whatever, God forbid, I hope someone will say, "He's up in Heaven now." Who really knows? I could have dreamed all this.
My epitaph in any case? "Everything was beautiful. Nothing hurt." I will have gotten off so light, whatever the heck it is that was going on.
“I love to dream, but I never try to dream and think at the same time.”
Letter to Woodburn Harris (25 February-1 March 1929), in Selected Letters II, 1925-1929 edited by August Derleth and Donald Wandrei, p. 312
Non-Fiction, Letters
Context: I am no less impressed than you by the magnitude, complexity and essential beauty of the cosmos; nor am I less sensible to the veil which separates us from the grasping of ultimate reality. The great difference between us in these matters is that you like to colour your philosophical-scientific speculations with your aesthetic feelings; whilst I feel a great cleavage betwixt emotion and perceptive analysis, and never try to mix the two. Emotionally I stand breathless at the awe and loveliness and mystery of space with its ordered suns and worlds. In that mood I endorse religion, and people the fields and streams and groves with the Grecian deities and local spirits of old—for at heart I am a pantheistic pagan of the old tradition which Christianity has never reached. But when I start thinking I throw off emotion as excess baggage, and settle down to the prosaic and exact task of seeing simply what is, or probably is, and what isn't, or probably isn't. I love to dream, but I never try to dream and think at the same time.
“The most we can do is dream the myth onwards and give it a modern dress.”
The Psychology of the Child Archetype [Das göttliche Kind] (1941), 1963 translation, II, 1 : The Archetype as a Link with the Past; also in Collected Works, Vol. 9, Part I, p. 160
Context: Not for a moment dare we succumb to the illusion that an archetype can be finally explained and disposed of. Even the best attempts at explanation are only more or less successful translations into another metaphorical language. (Indeed, language itself is only an image.) The most we can do is dream the myth onwards and give it a modern dress. And whatever explanation or interpretation does to it, we do to our own souls as well, with corresponding results for our own well-being. The archetype — let us never forget this — is a psychic organ present in all of us. A bad explanation means a correspondingly bad attitude toward this organ, which may thus be injured. But the ultimate sufferer is the bad interpreter himself.
Light (1919), Ch. XXIII - Face To Face
Context: When you look straight on, you end by seeing the immense event — death. There is only one thing which really gives the meaning of our whole life, and that is our death. In that terrible light may they judge their hearts who will one day die. Well I know that Marie's death would be the same thing in my heart as my own, and it seems to me also that only within her of all the world does my own likeness wholly live. We are not afraid of the too great sincerity which goes the length of these things; and we talk about them, beside the bed which awaits the inevitable hour when we shall not awake in it again. We say: —
"There'll be a day when I shall begin something that I shan't finish — a walk, or a letter, or a sentence, or a dream.".
“That was the end of our voluntary searchings in the caverns of dream.”
Fiction, Hypnos (1922)
Context: That was the end of our voluntary searchings in the caverns of dream. Awed, shaken, and portentous, my friend who had been beyond the barrier warned me that we must never venture within those realms again.
Source: The Dream of a Ridiculous Man (1877), II
Context: Yes, I dreamed a dream, my dream of the third of November. They tease me now, telling me it was only a dream. But does it matter whether it was a dream or reality, if the dream made known to me the truth? If once one has recognized the truth and seen it, you know that it is the truth and that there is no other and there cannot be, whether you are asleep or awake. Let it be a dream, so be it, but that real life of which you make so much I had meant to extinguish by suicide, and my dream, my dream — oh, it revealed to me a different life, renewed, grand and full of power!
“Death only grasps; to live is to pursue, —
Dream on! there 's nothing but illusion true!”
"The Old Player" (1861), in Songs in Many Keys (1862).
Context: Dream on! Though Heaven may woo our open eyes,
Through their closed lids we look on fairer skies;
Truth is for other worlds, and hope for this;
The cheating future lends the present's bliss;
Life is a running shade, with fettered hands,
That chases phantoms over shifting sands;
Death a still spectre on a marble seat,
With ever clutching palms and shackled feet;
The airy shapes that mock life's slender chain,
The flying joys he strives to clasp in vain,
Death only grasps; to live is to pursue, —
Dream on! there 's nothing but illusion true!
Le Théâtre du peuple (1903)
Context: Theatre supposes lives that are poor and agitated, a people searching in dreams for a refuge from thought. If we were happier and freer we should not feel hungry for theatre.... A people that is happy and free has need of festivities more than of theatres; it will always see in itself the finest spectacle.
“Your children may not listen to you — so you also have to be brave enough to respect their dreams.”
O interview (2003)
Context: You have to be able to walk away from a relationship when it's time to walk away —and you have to teach your children this. It's the best way to love your children, because then they'll learn this from you — that you had the courage to walk away from a relationship when you were unhappy. You have to do what you have to do. And the children have to understand it. I think we have to teach this to our boys and our girls when they are young — 11, 12. They need to understand that you got in a situation when you were too young, when you didn't understand what you wanted, and because you listened to everyone else. Your children may not listen to you — so you also have to be brave enough to respect their dreams. … I think everybody knows this. We have an uncomfortable feeling for situations we are in, but we don't understand why we are uncomfortable. And then we want to know what would be the other option.
"The Summer of the Beautiful White Horse".
My Name Is Aram (1940)
Context: One day, back there in the good old days when I was nine and the world was full of every kind of magnificence, and life was still a delightful and mysterious dream, my cousin Mourad, who was considered crazy by everybody who knew him except me, came to my house at four in the morning and woke me up by tapping on the window of my room.
"Aram," he said.
I jumped out of bed and looked out the window.
I couldn't believe what I saw.
It wasn't morning yet, but it was summer and with daybreak not many minutes around the corner of the world it was light enough for me to know I wasn't dreaming.
My cousin Mourad was sitting on a beautiful white horse.
"Interview with Henri Matisse" by Jacques Guenne, L'Art Vivant (15 September 1925), translated by Jack Flam in Matisse on Art (1995)
1921 - 1940
Context: Slowly I discovered the secret of my art. It consists of a meditation on nature, on the expression of a dream which is always inspired by reality. With more involvement and regularity, I learned to push each study in a certain direction. Little by little the notion that painting is a means of expression asserted itself, and that one can express the same thing in several ways. Exactitude is not truth, Delacroix liked to say.
Light (1919), Ch. XXIII - Face To Face
Context: There is nothing between the paradise dreamed of and the paradise lost. There is nothing, since we always want what we have not got. We hope, and then we regret. We hope for the future, and then we turn to the past, and then we begin slowly and desperately to hope for the past! The two most violent and abiding feelings, hope and regret, both lean upon nothing. To ask, to ask, to have not! Humanity is exactly the same thing as poverty. Happiness has not the time to live; we have not really the time to profit by what we are. Happiness, that thing which never is — and which yet, for one day, is no longer!
Source: The Birth of Tragedy (1872), p. 15
Context: Thus the man who is responsive to artistic stimuli reacts to the reality of dreams as does the philosopher to the reality of existence; he observes closely, and he enjoys his observation: for it is out of these images that he interprets life, out of these processes that he trains himself for life. It is not only pleasant and agreeable images that he experiences with such universal understanding: the serious, the gloomy, the sad and the profound, the sudden restraints, the mockeries of chance, fearful expectations, in short the whole 'divine comedy' of life, the Inferno included, passes before him, not only as a shadow-play — for he too lives and suffers through these scenes — and yet also not without that fleeting sense of illusion; and perhaps many, like myself, can remember calling out to themselves in encouragement, amid the perils and terrors of the dream, and with success: 'It is a dream! I want to dream on!' Just as I have often been told of people who have been able to continue one and the same dream over three and more successive nights: facts which clearly show that our innermost being, our common foundation, experiences dreams with profound pleasure and joyful necessity.
"Andrea del Sarto", line 70
"Less is more" is often misattributed to architects Buckminster Fuller or Ludwig Mies van der Rohe. It is something of a motto for minimalist philosophy. It was used in 1774 by Christoph Martin Wieland.
Men and Women (1855)
Context: I do what many dream of, all their lives,
— Dream? strive to do, and agonize to do,
And fail in doing. I could count twenty such
On twice your fingers, and not leave this town,
Who strive — you don't know how the others strive
To paint a little thing like that you smeared
Carelessly passing with your robes afloat —
Yet do much less, so much less, Someone says,
(I know his name, no matter) — so much less!
Well, less is more, Lucrezia: I am judged.
There burns a truer light of God in them,
In their vexed beating stuffed and stopped-up brain,
Heart, or whate'er else, than goes on to prompt
This low-pulsed forthright craftsman's hand of mine.
Vol. I, Ch. 2: Of the Prophetic Language
Observations upon the Prophecies of Daniel, and the Apocalypse of St. John (1733)
Context: In the heavens, the Sun and Moon are, by interpreters of dreams, put for the persons of Kings and Queens; but in sacred Prophecy, which regards not single persons, the Sun is put for the whole species and race of Kings, in the kingdom or kingdoms of the world politic, shining with regal power and glory; the Moon for the body of the common people, considered as the King's wife; the Stars for subordinate Princes and great men, or for Bishops and Rulers of the people of God, when the Sun is Christ; light for the glory, truth, and knowledge, wherewith great and good men shine and illuminate others; darkness for obscurity of condition, and for error, blindness and ignorance; darkening, smiting, or setting of the Sun, Moon, and Stars, for the ceasing of a kingdom, or for the desolation thereof, proportional to the darkness; darkening the Sun, turning the Moon into blood, and falling of the Stars, for the same; new Moons, for the return of a dispersed people into a body politic or ecclesiastic.
Fiction, The Call of Cthulhu (1926)
Context: The dream-narratives and cuttings collected by the professor were, of course, strong corroboration; but the rationalism of my mind and the extravagance of the whole subject led me to adopt what I thought the most sensible conclusions. So, after thoroughly studying the manuscript again and correlating the theosophical and anthropological notes with the cult narrative of Legrasse, I made a trip to Providence to see the sculptor and give him the rebuke I thought proper for so boldly imposing upon a learned and aged man.
Speak, Memory: A Memoir (1951)
Context: Whenever in my dreams, I see the dead, they always appear silent, bothered, strangely depressed, quite unlike their dear bright selves. I am aware of them, without any astonishment, in surroundings they never visited during their earthly existence, in the house of some friend of mine they never knew. They sit apart, frowning at the floor, as if death were a dark taint, a shameful family secret. It is certainly not then — not in dreams — but when one is wide awake, at moments of robust joy and achievement, on the highest terrace of consciousness, that mortality has a chance to peer beyond its own limits, from the mast, from the past and its castle-tower. And although nothing much can be seen through the mist, there is somehow the blissful feeling that one is looking in the right direction.
Source: The Shoes of Happiness, and Other Poems (1913), The Crowning Hour, III
Context: p>As we go star-stilled in the mystic garden,
All the prose of this life run there to rhyme,
How eagerly then will the poor heart pardon
All of these hurts of Time!Ah, yes, in that hour of our souls dream-driven,
In that high, white hour, O my wild sea-bride,
The tears and the years will be all forgiven, …
And all be justified.</p
As quoted in Rolling Stone no. 421 (1984)
Context: Talking about dreams is like talking about movies, since the cinema uses the language of dreams; years can pass in a second and you can hop from one place to another. It’s a language made of image. And in the real cinema, every object and every light means something, as in a dream.
“And now in my old age, she has again become the girl of my dreams.”
The Women in Our Lives, Sunday Morning Session, General Conference, October 3, 2004
Context: My children and I were at her bedside as she slipped peacefully into eternity. As I held her hand and saw mortal life drain from her fingers, I confess I was overcome. Before I married her, she had been the girl of my dreams, to use the words of a song then popular. She was my dear companion for more than two-thirds of a century, my equal before the Lord, really my superior. And now in my old age, she has again become the girl of my dreams.
“If only this fear would leave me I could dream of Crickley Hill”
From De Profundis
Context: If only this fear would leave me I could dream of Crickley Hill
And a hundred thousand thoughts of home would visit my heart in sleep;
But here the peace is shattered all day by the devil's will,
And the guns bark night-long to spoil the velvet silence deep.
p 11; this was originally listed here in a somewhat misleading form combining it with another statement on the interpretations of dreams on p. 14: No language exists that cannot be misused … Every Interpretation is hypothetical, for it is a mere attempt to read an unfamiliar text.
Modern Man in Search of a Soul (1933)
Context: It is imperative that we should not pare down the meaning of a dream to fit some narrow doctrine. … No language exists that cannot be misused. It is hard to realize how badly we are fooled by the abuse of ideas, it even seems as if the unconscious had a way of strangling the physician in the coils of his own theory.
2016, Young Leaders of the Americas Initiative Town Hall (March 2016)
Context: I believe that under the surface all people are the same. […] people are all essentially the same. Similar hopes, similar dreams, similar strengths, similar weaknesses. But we're also all bound by history and culture and habits. And so conflicts arise, in part, because of some weaknesses in human nature. When we feel threatened, then we like to strike out against people who are not like us. When change is happening too quickly, and we try to hang on to those things that we think could give us a solid foundation. And sometimes the organizing principles are around issues like race, or religion. When there are times of scarcity, then people can turn on each other. And so I don't underestimate the very real challenges that we continue to face, and I don't think it is inevitable that the world comes together in a common culture and common understanding. But overall, I am hopeful. And the reason I'm hopeful is, if you look at the trajectory of history, humanity has slowly improved.
The Inferno (1917), Ch. XVI
Context: I went out on the street like an exile, I who am an everyday man, who resemble everybody else so much, too much. I went through the streets and crossed the squares with my eyes fixed upon things without seeing them. I was walking, but I seemed to be falling from dream to dream, from desire to desire. A door ajar, an open window gave me a pang. A woman passing by grazed against me, a woman who told me nothing of what she might have told me. I dreamed of her tragedy and of mine. She entered a house, she disappeared, she was dead.
As quoted in The ArtSlut's Guide to Makin' It — As a Visual Artist (2007) by Barb Benson
Context: You have to dream, you have to have a vision, and you have to set a goal for yourself that might even scare you a little because sometimes that seems far beyond your reach. Then I think you have to develop a kind of resistance to rejection, and to the disappointments that are sure to come your way.
Speech at MIT (1985), referring to his brother Bernard Vonnegut, and the choices available to scientists and the intelligent, to serve humanity, or to betray it, as published in Fates Worse Than Death (1991), Ch. 12
Various interviews
Context: My brother got his doctorate in 1938, I think. If he had gone to work in Germany after that, he would have been helping to make Hitler's dreams come true. If he had gone to work in Italy, he would have been helping to make Mussolini's dreams come true. If he had gone to work in Japan, he would have been helping to make Tojo's dreams come true. If he had gone to work in the Soviet Union, he would have been helping to make Stalin's dreams come true. He went to work for a bottle manufacturer in Butler, Pennsylvania, instead. It can make quite a difference not just to you but to humanity: the sort of boss you choose, whose dreams you help come true.
Hitler dreamed of killing Jews, Gypsies, Slavs, homosexuals, Communists, Jehovah's Witnesses, mental defectives, believers in democracy, and so on, in industrial quantities. It would have remained only a dream if it hadn't been for chemists as well educated as my brother, who supplied Hitler's executioners with the cyanide gas known as Zyklon B. It would have remained only a dream if architects and engineers as capable as my father and grandfather hadn't designed extermination camps — the fences, the towers, the barracks, the railroad sidings, and the gas chambers and crematoria — for maximum ease of operation and efficiency.
Novalis (1829)
Context: It depends only on the weakness of our organs and of our self-excitement (Selbstberuhrung), that we do not see ourselves in a Fairy-world. All Fabulous Tales (Mahrchen) are merely dreams of that home world, which is everywhere and nowhere. The higher powers in us, which one day as Genies, shall fulfil our will, are, for the present, Muses, which refresh us on our toilsome course with sweet remembrances.
“All people's actions were once a dream”
Postfix to Altneuland (1902)
Context: ... but if you will, it may very well be only a legend dreamed up by myself, and will always be so. I had in mind to write a story with a point. There will be those who say, more story than point. After three years we must part, my beloved book. Now you go on your trail of tears. You will have to go through a maze of antagonism and misunderstanding, like through a dark forest. But if you are lucky and meet good people, please send them your father's blessings. He believes that dreams too can be a way to fill the days that man must spend on the face of the earth. The dream is not that far from action as most tend to think. All people's actions were once a dream and all peoples actions will someday be a dream.
“A people's dream died there. It was a beautiful dream.”
Speaking of the Massacre at Wounded Knee.
Black Elk Speaks (1961)
Context: I did not know then how much was ended. When I look back now from this high hill of my old age, I can still see the butchered women and children lying heaped and scattered all along the crooked gulch as plain as when I saw them with eyes still young. And I can see that something else died there in the bloody mud, and was buried in the blizzard. A people's dream died there. It was a beautiful dream.
And I, to whom so great a vision was given in my youth, — you see me now a pitiful old man who has done nothing, for the nation's hoop is broken and scattered. There is no center any longer, and the sacred tree is dead.
“She is a myth and an idea, a dream and a vision, and yet very real and present and pervasive.”
The Discovery of India (1946)
Context: The discovery of India — what have I discovered? It was presumptuous of me to imagine that I could unveil her and find out what she is today and what she was in the long past. Today she is four hundred million separate individual men and women, each differing from the other, each living in a private universe of thought and feeling. If this is so in the present, how much more so to grasp that multitudinous past of innumerable successions of human beings. Yet something has bound them together and binds them still. India is a geographical and economic entity, a cultural unity amidst diversity, a bundle of contradictions held together by strong but invisible threads. Overwhelmed again and again her spirit was never conquered, and today when she appears to be a plaything of a proud conqueror, she remains unsubdued and unconquered. About her there is the elusive quality of a legend of long ago; some enchantment seems to have held her mind. She is a myth and an idea, a dream and a vision, and yet very real and present and pervasive.
Source: The Dream of a Ridiculous Man (1877), IV
Context: Oh, everyone laughs in my face now, and assures me that one cannot dream of such details as I am telling now, that I only dreamed or felt one sensation that arose in my heart in delirium and made up the details myself when I woke up. And when I told them that perhaps it really was so, my God, how they shouted with laughter in my face, and what mirth I caused! Oh, yes, of course I was overcome by the mere sensation of my dream, and that was all that was preserved in my cruelly wounded heart; but the actual forms and images of my dream, that is, the very ones I really saw at the very time of my dream, were filled with such harmony, were so lovely and enchanting and were so actual, that on awakening I was, of course, incapable of clothing them in our poor language, so that they were bound to become blurred in my mind; and so perhaps I really was forced afterwards to make up the details, and so of course to distort them in my passionate desire to convey some at least of them as quickly as I could. But on the other hand, how can I help believing that it was all true? It was perhaps a thousand times brighter, happier and more joyful than I describe it. Granted that I dreamed it, yet it must have been real. You know, I will tell you a secret: perhaps it was not a dream at all!
Context: How do I know that enjoying life is not a delusion? How do I know that in hating death we are not like people who got lost in early childhood and do not know the way home? Lady Li was the child of a border guard in Ai. When first captured by the state of Jin, she wept so much her clothes were soaked. But after she entered the palace, shared the king's bed, and dined on the finest meats, she regretted her tears. How do I know that the dead do not regret their previous longing for life? One who dreams of drinking wine may in the morning weep; one who dreams weeping may in the morning go out to hunt. During our dreams we do not know we are dreaming. We may even dream of interpreting a dream. Only on waking do we know it was a dream. Only after the great awakening will we realize that this is the great dream. And yet fools think they are awake, presuming to know that they are rulers or herdsmen. How dense! You and Confucius are both dreaming, and I who say you are a dream am also a dream. Such is my tale. It will probably be called preposterous, but after ten thousand generations there may be a great sage who will be able to explain it, a trivial interval equivalent to the passage from morning to night.
Source: Modern Man in Search of a Soul (1933), p. 14
Context: Every interpretation is hypothetical, for it is a mere attempt to read an unfamiliar text. An obscure dream, taken by itself, can rarely be interpreted with any certainty, so that I attach little importance to the interpretation of single dreams. With a series of dreams we can have more confidence in our interpretations, for the later dreams correct the mistakes we have made m handling those that went before. We are also better able, in a dream series, to recognize the important contents and basic themes.
“Revolution only needs good dreamers who remember their dreams.”
Camino Real (1953)
Context: You said, "They're harmless dreamers and they're loved by the people." — "What," I asked you, "is harmless about a dreamer, and what," I asked you, "is harmless about the love of the people? — Revolution only needs good dreamers who remember their dreams."
"The Chantry Of The Cherubim" in The Oxford Book of English Mystical Verse (1917) by D. H. S. Nicholson.
Context: p>I buoyed me on the wings of dream,
Above the world of sense;
I set my thought to sound the scheme,
And fathom the Immense;
I tuned my spirit as a lute
To catch wind-music wandering mute.Yet came there never voice nor sign;
But through my being stole
Sense of a Universe divine,
And knowledge of a soul
Perfected in the joy of things,
The star, the flower, the bird that sings.Nor I am more, nor less, than these;
All are one brotherhood;
I and all creatures, plants, and trees,
The living limbs of God;
And in an hour, as this, divine,
I feel the vast pulse throb in mine.</p
2014, Statement on Cuban policy (December 2014)
2012
Context: “Assume that in 30 minutes you will stop being president. I will take your place. Prepare me. Teach me how to be president.”
This was the third time I’d put the question to him, in one form or another. The first time, a month earlier in this same cabin, he’d had a lot of trouble getting his mind around the idea that I, not he, was president. He’d started by saying something he knew to be dull and expected but that—he insisted—was nevertheless perfectly true. “Here is what I would tell you,” he’d said. “I would say that your first and principal task is to think about the hopes and dreams the American people invested in you. Everything you are doing has to be viewed through this prism. And I tell you what every president … I actually think every president understands this responsibility. I don’t know George Bush well. I know Bill Clinton better. But I think they both approached the job in that spirit.” Then he added that the world thinks he spends a lot more time worrying about political angles than he actually does.
“When film is not a document, it is dream.”
On Andrei Tarkovsky in Laterna Magica (1987); The Magic Lantern : An Autobiography as translated by Joan Tate (1988). <!-- p. 73 --> [also sometimes referred to as The Magical Lantern]
Context: When film is not a document, it is dream. That is why Tarkovsky is the greatest of them all. He moves with such naturalness in the room of dreams. He doesn't explain. What should he explain anyhow? He is a spectator, capable of staging his visions in the most unwieldy but, in a way, the most willing of media. All my life I have hammered on the doors of the rooms in which he moves so naturally. Only a few times have I managed to creep inside. Most of my conscious efforts have ended in embarrassing failure...
“In this dream world
We doze
And talk of dreams —
Dream, dream on,
As much as you wish”
As translated in Lust for Enlightenment : Buddhism and Sex (1990) by John Stevens, p. 28
Black Elk Speaks (1961)
Context: Crazy Horse dreamed and went into the world where there is nothing but the spirits of all things. That is the real world that is behind this one, and everything we see here is something like a shadow from that one. He was on his horse in that world, and the horse and himself on it and the trees and the grass and the stones and everything were made of spirit, and nothing was hard, and everything seemed to float. His horse was standing still there, and yet it danced around like a horse made only of shadow, and that is how he got his name, which does not mean that his horse was crazy or wild, but that in his vision it danced around in that queer way.
It was this vision that gave him his great power, for when he went into a fight, he had only to think of that world to be in it again, so that he could go through anything and not be hurt. Until he was killed at the Soldiers' Town on White River, he was wounded only twice, once by accident and both times by some one of his own people when he was not expecting trouble and was not thinking; never by an enemy. He was fifteen years old when he was wounded by accident; and the other time was when he was a young man and another man was jealous of him because the man's wife liked Crazy Horse.
They used to say that he carried a sacred stone with him, like one he had seen in some vision, and that when he was in danger, the stone always got heavy and protected him somehow. That, they used to say, was the reason that no horse he ever rode lasted very long. I do not know about this; maybe people only thought it; but it is a fact that he never kept one horse long. They wore out. I think it was only the power of his great vision that made him great.
2016, Remarks to the People of Cuba (March 2016)
Context: There’s still enormous problems in our society. But democracy is the way that we solve them. That's how we got health care for more of our people. That's how we made enormous gains in women’s rights and gay rights. That's how we address the inequality that concentrates so much wealth at the top of our society. Because workers can organize and ordinary people have a voice, American democracy has given our people the opportunity to pursue their dreams and enjoy a high standard of living.
“Truth is more beautiful than dreams”
Light (1919), Ch. XXIII - Face To Face
Context: What is there within us to-night? What is this sound of wings? Are our eyes opening as fast as night falls? Formerly, we had the sensual lovers' animal dread of nothingness; but to-day, the simplest and richest proof of our love is that the supreme meaning of death to us is — leaving each other.
And the bond of the flesh — neither are we afraid to think and speak of that, saying that we were so joined together that we knew each other completely, that our bodies have searched each other. This memory, this brand in the flesh, has its profound value; and the preference which reciprocally graces two beings like ourselves is made of all that they have and all that they had.
I stand up in front of Marie — already almost a convert — and I tremble and totter, so much is my heart my master: —
"Truth is more beautiful than dreams, you see."
Speech at MIT (1985), referring to his brother Bernard Vonnegut, and the choices available to scientists and the intelligent, to serve humanity, or to betray it, as published in Fates Worse Than Death (1991), Ch. 12
Various interviews
Context: My brother got his doctorate in 1938, I think. If he had gone to work in Germany after that, he would have been helping to make Hitler's dreams come true. If he had gone to work in Italy, he would have been helping to make Mussolini's dreams come true. If he had gone to work in Japan, he would have been helping to make Tojo's dreams come true. If he had gone to work in the Soviet Union, he would have been helping to make Stalin's dreams come true. He went to work for a bottle manufacturer in Butler, Pennsylvania, instead. It can make quite a difference not just to you but to humanity: the sort of boss you choose, whose dreams you help come true.
Hitler dreamed of killing Jews, Gypsies, Slavs, homosexuals, Communists, Jehovah's Witnesses, mental defectives, believers in democracy, and so on, in industrial quantities. It would have remained only a dream if it hadn't been for chemists as well educated as my brother, who supplied Hitler's executioners with the cyanide gas known as Zyklon B. It would have remained only a dream if architects and engineers as capable as my father and grandfather hadn't designed extermination camps — the fences, the towers, the barracks, the railroad sidings, and the gas chambers and crematoria — for maximum ease of operation and efficiency.
Source: The Magic Mountain (1924), Ch. 7
Context: We, when we sow the seeds of doubt deeper than the most up-to-date and modish free-thought has ever dreamed of doing, we well know what we are about. Only out of radical skepsis, out of moral chaos, can the Absolute spring, the anointed Terror of which the time has need.
quote in a letter to Frédéric Bazille, September 25, 1869; as cited in: Bonafoux (1986, 72), cited in Michael P. Farrell (2003) Collaborative Circles: Friendship Dynamics and Creative Work. p. 42
1850 - 1870
Context: [Chopping wood] is harder than you think, and I'll bet that you would not split much wood... All the same, I have probably not reached the end of my troubles. Here is winter at hand, a season not very pleasant for the wretched. Then comes the Salon. Alas! I still won't be in it, for I shall have done nothing. I have a dream a picture of the bathing spot at the Grenouillere, for which I've made a few poor sketches, but it is a dream. Renoir, who has just spent two months here, also wants to do this painting.
Fragment No. 16
Variant translations:
We dream of a journey through the universe. But is the universe then not in us? We do not know the depths of our spirit. Inward goes the secret path. Eternity with its worlds, the past and the future, is in us or nowhere.
As translated in "Bildung in Early German Romanticism" by Frederick C. Beiser, in Philosophers on Education : Historical Perspectives (1998) by Amélie Rorty, p. 294
We dream of journeys through the cosmos — Is the cosmos not then in us? We do not know the depths of our own spirit. — The mysterious path leads within. In us, or nowhere, is eternity with its worlds — the past and the future.
Blüthenstaub (1798)
Context: Imagination places the future world for us either above or below or in reincarnation. We dream of travels throughout the universe: is not the universe within us? We do not know the depths of our spirit. The mysterious path leads within. In us, or nowhere, lies eternity with its worlds, the past and the future.
Light (1919), Ch. XXII - Light
Context: It is not enough to speak; you must know words. When you have said, "I am in pain," or when you have said, "I am right," you have said nothing in reality, you have only spoken to yourself. The real presence of truth is not in every word of truth, because of the wear and tear of words, and the fleeting multiplicity of arguments. One must have the gift of persuasion, of leaving to truth its speaking simplicity, its solemn unfoldings. It is not I who will be able to speak from the depths of myself. The attention of men dazzles me when it rises before me. The very nakedness of paper frightens me and drowns my looks. Not I shall embellish that whiteness with writing like light. I understand of what a great tribune's sorrow is made; and I can only dream of him who, visibly summarizing the immense crisis of human necessity in a work which forgets nothing, which seems to forget nothing, without the blot even of a misplaced comma, will proclaim our Charter to the epochs of the times in which we are, and will let us see it. Blessed be that simplifier, from whatever country he may come, — but all the same, I should prefer him, at the bottom of my heart, to speak French.
Source: The Hero with a Thousand Faces (1949), Chapter 1
Context: Dream is personalized myth, myth is depersonalized dream; both myth and dream are symbolic in the same general way of the dynamics of the psyche. But in the dream the forms are quirked by the peculiar troubles of the dreamer, whereas in myth the problem and solutions shown are directly valid for all mankind.
2013, Remarks on Economic Mobility (December 2013)
Context: So let me repeat: The combined trends of increased inequality and decreasing mobility pose a fundamental threat to the American Dream, our way of life, and what we stand for around the globe. And it is not simply a moral claim that I’m making here. There are practical consequences to rising inequality and reduced mobility. For one thing, these trends are bad for our economy. One study finds that growth is more fragile and recessions are more frequent in countries with greater inequality. And that makes sense. When families have less to spend, that means businesses have fewer customers, and households rack up greater mortgage and credit card debt; meanwhile, concentrated wealth at the top is less likely to result in the kind of broadly based consumer spending that drives our economy, and together with lax regulation, may contribute to risky speculative bubbles.
On Truth and Lie in an Extra-Moral Sense (1873)
Context: The drive toward the formation of metaphors is the fundamental human drive, which one cannot for a single instant dispense with in thought, for one would thereby dispense with man himself. This drive is not truly vanquished and scarcely subdued by the fact that a regular and rigid new world is constructed as its prison from its own ephemeral products, the concepts. It seeks a new realm and another channel for its activity, and it finds this in myth and in art generally. This drive continually confuses the conceptual categories and cells by bringing forward new transferences, metaphors, and metonymies. It continually manifests an ardent desire to refashion the world which presents itself to waking man, so that it will be as colorful, irregular, lacking in results and coherence, charming, and eternally new as the world of dreams. Indeed, it is only by means of the rigid and regular web of concepts that the waking man clearly sees that he is awake; and it is precisely because of this that he sometimes thinks that he must be dreaming when this web of concepts is torn by art.
"Celephaïs" - Written early November 1920; first published in The Rainbow, No. 2 (May 1922)<!-- p. 10-12 -->
Fiction
Context: There are not many persons who know what wonders are opened to them in the stories and visions of their youth; for when as children we listen and dream, we think but half-formed thoughts, and when as men we try to remember, we are dulled and prosaic with the poison of life. But some of us awake in the night with strange phantasms of enchanted hills and gardens, of fountains that sing in the sun, of golden cliffs overhanging murmuring seas, of plains that stretch down to sleeping cities of bronze and stone, and of shadowy companies of heroes that ride caparisoned white horses along the edges of thick forests; and then we know that we have looked back through the ivory gates into that world of wonder which was ours before we were wise and unhappy.
“Hope is the dream of a waking man.”
Source: The Lives and Opinions of Eminent Philosophers, p. 187
Source: Synchronicity: An Acausal Connecting Principle (1960), p. 110
Context: My example concerns a young woman patient who, in spite of efforts made on both sides, proved to be psychologically inaccessible. The difficulty lay in the fact that she always knew better about everything. Her excellent education had provided her with a weapon ideally suited to this purpose, namely a highly polished Cartesian rationalism with an impeccably "geometrical" idea of reality. After several fruitless attempts to sweeten her rationalism with a somewhat more human understanding, I had to confine myself to the hope that something unexpected and irrational would turn up, something that burst the intellectual retort into which she had sealed herself. Well, I was sitting opposite of her one day, with my back to the window, listening to her flow of rhetoric. She had an impressive dream the night before, in which someone had given her a golden scarab-a costly piece of jewellery. While she was still telling me this dream, I heard something behind me gently tapping on the window. I turned round and saw that it was a fairly large flying insect that was knocking against the window from outside in the obvious effort to get into the dark room. This seemed to me very strange. I opened the window and immediately and caught the insect in the air as it flew in. It was a scarabaeid beetle, or common rose-chafer, whose gold-green color most nearly resembles that of a golden scarab. I handed the beetle to my patient with the words "Here is your scarab." This broke the ice of her intellectual resistance. The treatment could now be continued with satisfactory results.
“A salesman is got to dream, boy. It comes with the territory.”
Charley
Death of a Salesman (1949)
Context: Nobody dast blame this man. Willy was a salesman. And for a salesman, there is no rock bottom to the life. He don't put a bolt to a nut, he don't tell you the law or give you medicine. He's a man way out there in the blue, riding on a smile and a shoeshine. And when they start not smiling back — that's an earthquake. And then you get yourself a couple of spots on your hat, and you're finished. Nobody dast blame this man. A salesman is got to dream, boy. It comes with the territory.
Source: The Shoes of Happiness, and Other Poems (1913), The Crowning Hour, II
Context: p>If this is a dream, then perhaps our dreaming
Can touch life's height to a finer fire:
Who knows but the heavens and all their seeming
Were made by the heart's desire?One thing shines clear in the heart's sweet reason,
One lightning over the chasm runs —
That to turn from love is the world's one treason
That darkens all the suns.</p
Fragment 63 Voigt
The Willis Barnstone translations, Dream
First lines
Vineland (1990)
Context: LATER than usual one summer morning in 1984, Zoyd Wheeler drifted awake in sunlight through a creeping fig that hung in the window, with a squadron of blue jays stomping around on the roof. In his dream these had been carrier pigeons from someplace far across the ocean, landing and taking off again one by one, each bearing a message for him, but none of whom, light pulsing in their wings, he could ever quite get to in time. He understood it to be another deep nudge from forces unseen, almost surely connected with the letter that had come along with his latest mental-disability check, reminding him that unless he did something publicly crazy before a date now less than a week away, he would no longer qualify for benefits. He groaned out of bed.
The Critic as Artist (1891), Part II
Context: It is to do nothing that the elect exist. Action is limited and relative. Unlimited and absolute is the vision of him who sits at ease and watches, who walks in loneliness and dreams.
Under Fire (1916), Ch. 24 - The Dawn
Context: I tell them that fraternity is a dream, an obscure and uncertain sentiment; that while it is unnatural for a man to hate one whom he does not know, it is equally unnatural to love him. You can build nothing on fraternity. Nor on liberty, either; it is too relative a thing in a society where all the elements subdivide each other by force.
But equality is always the same. Liberty and fraternity are words while equality is a fact. Equality should be the great human formula — social equality, for while individuals have varying values, each must have an equal share in the social life; and that is only just, because the life of one human being is equal to the life of another. That formula is of prodigious importance. The principle of the equal rights of every living being and the sacred will of the majority is infallible and must be invincible; all progress will be brought about by it, all, with a force truly divine. It will bring first the smooth bed-rock of all progress — the settling of quarrels by that justice which is exactly the same thing as the general advantage.
“Thou art nothing. And all thy desires and memories and loves and dreams, nothing.”
Source: The Worm Ouroboros (1922), Ch. 28 : Zora Rach Nam Psarrion, p. 427
Context: Thou art nothing. And all thy desires and memories and loves and dreams, nothing. The little dead earth-louse were of greater avail than thou, were it not nothing as thou art nothing. For all is nothing: earth and sky and sea and they that dwell therein. Nor shall this illusion comfort thee, if it might, that when thou art abolished these things shall endure for a season, stars and months return, and men grow old and die, and new men and women live and love and die and be forgotten. For what is it to thee, that shalt be as a blown-out flame? and all things in earth and heaven, and things past and things for to come, and life and death, and the mere elements of space and time, of being and not being, all shall be nothing unto thee; because thou shalt be nothing, for ever.
“Sometimes dreams are wiser than waking.”
Black Elk Speaks (1961)
Context: A long time ago my father told me what his father told him, that there was once a Lakota holy man, called Drinks Water, who dreamed what was to be; and this was long before the coming of the Wasichus. He dreamed that the four-leggeds were going back into the earth and that a strange race had woven a spider's web all around the Lakotas. And he said: "When this happens, you shall live in square gray houses, in a barren land, and beside those square gray houses you shall starve." They say he went back to Mother Earth soon after he saw this vision, and it was sorrow that killed him. You can look about you now and see that he meant these dirt-roofed houses we are living in, and that all the rest was true. Sometimes dreams are wiser than waking.
Speak, Memory: A Memoir (1951)
Context: Whenever in my dreams, I see the dead, they always appear silent, bothered, strangely depressed, quite unlike their dear bright selves. I am aware of them, without any astonishment, in surroundings they never visited during their earthly existence, in the house of some friend of mine they never knew. They sit apart, frowning at the floor, as if death were a dark taint, a shameful family secret. It is certainly not then — not in dreams — but when one is wide awake, at moments of robust joy and achievement, on the highest terrace of consciousness, that mortality has a chance to peer beyond its own limits, from the mast, from the past and its castle-tower. And although nothing much can be seen through the mist, there is somehow the blissful feeling that one is looking in the right direction.
A Conversation With The Legendary J.M. DeMatteis! (2004)
Context: Follow your heart, follow your dreams. If writing is your passion, put everything you have into it. Let that passion, that joy, lead you. In the end it might not lead you to exactly the place you thought you were heading... but it will absolutely lead you someplace wonderful. And don’t let the Nay-Sayers, the Practical People, stop you or wear you down. Follow your dreams... and you can’t go wrong.
“You must find your dream, then the way becomes easy.”
Source: Demian (1919), p. 94
Context: You must find your dream, then the way becomes easy. But there is no dream that lasts forever, each dream is followed by another, and one should not cling to any particular one.
Source: The Courage to Create (1975), Ch. 5 : The Delphic Oracle as Therapist, p. 106
Context: The value of dreams, like … divinations, is not that they give a specific answer, but that they open up new areas of psychic reality, shake us out of our customary ruts, and throw light on a new segment of our lives. Thus the sayings of the shrine, like dreams, were not to be received passively; the recipients had to "live" themselves into the message.
1850s, The House Divided speech (1858)
Context: Such a decision is all that slavery now lacks of being alike lawful in all the States. Welcome, or unwelcome, such decision is probably coming, and will soon be upon us, unless the power of the present political dynasty shall be met and overthrown. We shall lie down pleasantly dreaming that the people of Missouri are on the verge of making their State free, and we shall awake to the reality instead, that the Supreme Court has made Illinois a slave State. To meet and overthrow the power of that dynasty is the work now before all those who would prevent that consummation. This is what we have to do. How can we best do it?
Fiction, The Colour Out of Space (1927)
Context: West of Arkham the hills rise wild, and there are valleys with deep woods that no axe has ever cut. There are dark narrow glens where the trees slope fantastically, and where thin brooklets trickle without ever having caught the glint of sunlight. On the gentle slopes there are farms, ancient and rocky, with squat, moss-coated cottages brooding eternally over old New England secrets in the lee of great ledges; but these are all vacant now, the wide chimneys crumbling and the shingled sides bulging perilously beneath low gambrel roofs. The old folk have gone away, and foreigners do not like to live there. French-Canadians have tried it, Italians have tried it, and the Poles have come and departed. It is not because of anything that can be seen or heard or handled, but because of something that is imagined. The place is not good for imagination, and does not bring restful dreams at night.
“Besides the conversation of women, it is dreams that keep the world in orbit.”
Source: Baltasar and Blimunda (1982), p. 107
Context: Besides the conversation of women, it is dreams that keep the world in orbit. But dreams also form a diadem of moons, therefore the sky is that splendour inside a man's head, if his head is not, in fact, his own unique sky.
Fiction, The Call of Cthulhu (1926)
Context: Many of his questions seemed highly out of place to his visitor, especially those which tried to connect the latter with strange cults or societies; and Wilcox could not understand the repeated promises of silence which he was offered in exchange for an admission of membership in some widespread mystical or paganly religious body. When Professor Angell became convinced that the sculptor was indeed ignorant of any cult or system of cryptic lore, he besieged his visitor with demands for future reports of dreams.
As quoted by Ahmad Zakaria, Al-Watan Daily: Interview With Reza Pahlavi Of Iran http://www.rezapahlavi.org/details_article.php?article=197&page=4, Al-Watan Daily (Kuwait), Nov 27, 2007.
Interviews, 2007
“The future belongs to those who believe in the beauty of their dreams. ”
“It is with Isaac Newton that the modern dream of a final theory really begins.”
page 11, 2nd edition https://books.google.com/books?id=Qd0MEtsBr7oC&pg=PA11
Dreams of a Final Theory (1992; 2nd edition 1994)
"Zendaya Reveals Why She Became a Vegetarian: It's 'Definitely Not Because I Love Vegetables'" https://people.com/food/zendaya-vegetarian-diet/, People (9 December 2016).
