Quotes about following

page 41

1870s, Oratory in Memory of Abraham Lincoln (1876)
Context: Can any colored man, or any white man friendly to the freedom of all men, ever forget the night which followed the first day of January 1863, when the world was to see if Abraham Lincoln would prove to be as good as his word? I shall never forget that memorable night, when in a distant city I waited and watched at a public meeting, with three thousand others not less anxious than myself, for the word of deliverance which we have heard read today. Nor shall I ever forget the outburst of joy and thanksgiving that rent the air when the lightning brought to us the emancipation proclamation. In that happy hour we forgot all delay, and forgot all tardiness, forgot that the President had bribed the rebels to lay down their arms by a promise to withhold the bolt which would smite the slave-system with destruction; and we were thenceforward willing to allow the President all the latitude of time, phraseology, and every honorable device that statesmanship might require for the achievement of a great and beneficent measure of liberty and progress.

Source: The Monkey Grammarian (1974), Ch. 8
Context: The Great Monkey closes his eyes, scratches himself again and muses: before the sun has become completely hidden — it is now fleeing amid the tall bamboo trees like an animal pursued by shadows — I shall succeed in reducing this grove of trees to a catalogue. A page of tangled plant calligraphy. A thicket of signs: how to read it, how to clear a path through this denseness? Hanumān smiles with pleasure at the analogy that has just occurred to him: calligraphy and vegetation, a grove of trees and writing, reading and a path. Following a path: reading a stretch of ground, deciphering a fragment of world. Reading considered as a path toward…. The path as a reading: an interpretation of the natural world? He closes his eyes once more and sees himself, in another age, writing (on a piece of paper or on a rock, with a pen or with a chisel?) the act in the Mahanātaka describing his visit to the grove of the palace of Rāvana. He compares its rhetoric to a page of indecipherable calligraphy and thinks: the difference between human writing and divine consists in the fact that the number of signs of the former is limited, whereas that of the latter is infinite; hence the universe is a meaningless text, one which even the gods find illegible. The critique of the universe (and that of the gods) is called grammar…. Disturbed by this strange thought, Hanumān leaps down from the wall, remains for a moment in a squatting position, then stands erect, scrutinizes the four points of the compass, and resolutely makes his way into the thicket.

A.1, 184a.16 sqq, source: http://classics.mit.edu//Aristotle/physics.html, Book I, Part 1, Tr. R. P. Hardie, R. K. Gaye.
Physics

The Figure a Poem Makes (1939)
Context: No tears in the writer, no tears in the reader. No surprise for the writer, no surprise for the reader. For me the initial delight is in the surprise of remembering something I didn't know I knew. I am in a place, in a situation, as if I had materialized from cloud or risen out of the ground. There is a glad recognition of the long lost and the rest follows. Step by step the wonder of unexpected supply keeps growing. The impressions most useful to my purpose seem always those I was unaware of and so made no note of at the time when taken, and the conclusion is come to that like giants we are always hurling experience ahead of us to pave the future with against the day when we may Want to strike a line of purpose across it for somewhere. The line will have the more charm for not being mechanically straight. We enjoy the straight crookedness of a good walking stick. Modern instruments of precision are being used to make things crooked as if by eye and hand in the old days.

Source: Why We Fail as Christians (1919), p. 53
Context: There is a world of difference between the one who would imitate the conduct of the successful merchant, who sits in the front pew of his church, and him who would follow literally the teachings of Jesus Christ. To attain perfectly the one ideal—if it be an ideal—is a comparatively simple task. To attain the other, is perhaps an impossibility.

Also in Fallen Angels (Baen Books, 1992) as: "Niven's Law: No cause is so noble that it won't attract fuggheads."
Niven's Laws
Context: 16) There is no cause so right that one cannot find a fool following it.
To prove a point, one may seek out a foolish Socialist, thirteenth century Liberal, Scientologist, High Frontier advocate, Mensa member, science fiction fan, Jim Bakker acolyte, Christian, witch, or fanatical devotee of Special Interest Lib. It doesn't really reflect on the cause itself. Ad hominem argument saves time, but it's still a fallacy.

Indian Spirituality and Life (1919)
Context: The Infinite alone justifies the existence of the finite and the finite by itself has no entirely separate value or independent existence. Life, if it is not an illusion, is a divine Play, a manifestation of the glory of the Infinite. Or it is a means by which the soul growing in Nature through countless forms and many lives can approach, touch, feel and unite itself through love and knowledge and faith and adoration and a Godward will in works with this transcendent Being and this infinite Existence.
This Self or this self-existent Being is the one supreme reality, and all things else are either only appearances or only true by dependence upon it. It follows that self-realisation and God-realisation are the great business of the living and thinking human being. All life and thought are in the end a means of progress towards self-realisation and God-realisation.

Why Lazarus Laughed: The Essential Doctrine, Zen — Advaita — Tantra (1960)
Context: Doctrines, scriptures, sutras, essays, are not to be regarded as systems to be followed. They merely contribute to understanding. They should be for us a source of stimulation, and nothing more... Adopted, rather than used as a stimulus, they are a hindrance

Source: The Rainbow: From Myth to Mathematics (1959), p. 205
Context: Fermat had recourse to the principle of the economy of nature. Heron and Olympiodorus had pointed out in antiquity that, in reflection, light followed the shortest possible path, thus accounting for the equality of angles. During the medieval period Alhazen and Grosseteste had suggested that in refraction some such principle was also operating, but they could not discover the law. Fermat, however, not only knew (through Descartes) the law of refraction, but he also invented a procedure—equivalent to the differential calculus—for maximizing and minimizing a function of a single variable. … Fermat applied his method … and discovered, to his delight, that the result led to precisely the law which Descartes had enunciated. But although the law is the same, it will be noted that the hypothesis contradicts that of Descartes. Fermat assumed that the speed of light in water to be less than that in air; Descartes' explanation implied the opposite.

Statement to Woodward and Bernstein, in his period of secret revelations to them during the Watergate investigations. Published in All the President's Men (1974) by Bob Woodward and Carl Bernstein
Misattributed

Speech http://hansard.millbanksystems.com/commons/1848/mar/01/treaty-of-adrianople-charges-against to the House of Commons (1 March 1848).
1840s
Context: I hold with respect to alliances, that England is a Power sufficiently strong, sufficiently powerful, to steer her own course, and not to tie herself as an unnecessary appendage to the policy of any other Government. I hold that the real policy of England—apart from questions which involve her own particular interests, political or commercial—is to be the champion of justice and right; pursuing that course with moderation and prudence, not becoming the Quixote of the world, but giving the weight of her moral sanction and support wherever she thinks that justice is, and wherever she thinks that wrong has been done... I say that it is a narrow policy to suppose that this country or that is to be marked out as the eternal ally or the perpetual enemy of England. We have no eternal allies, and we have no perpetual enemies. Our interests are eternal and perpetual, and those interests it is our duty to follow.... And if I might be allowed to express in one sentence the principle which I think ought to guide an English Minister, I would adopt the expression of Canning, and say that with every British Minister the interests of England ought to be the shibboleth of his policy.

2010s, 2010
Context: Just because you in Washington and you who are so out of touch with life in the media, just because you don't believe in anything doesn't mean nobody else does. We do. You know why you're confused by this show? It's because I believe in something. You don't.
Tea parties believe in small government. We believe in returning to the principles of our founding fathers. We respect them, we revere them. Shoot me in the head before I stop talking about the founders. Shoot me in the head if you try to change our government — I will stand against you. And so will millions of others. We believe in something. You in the media and most in Washington don't. The radicals that you and Washington have co-opted and brought in wearing sheep's clothing — change the pose. You will get the ends. You've been using them? They believe in Communism. They believe and have called for revolutionar — a revolution. You're going to have to shoot them in the head. But warning: they may shoot you.
They are dangerous because they believe. Karl Marx is their George Washington. You will never change their mind. And if they feel you have lied to them — they're revolutionaries. Nancy Pelosi, those are the people you should be worried about.
Here is my advice when you're dealing with people who believe in something that strongly — you take them seriously. You listen to their words and you believe that they will follow up with what they say.

Jaya Jaya Bhuvi Divi Manava (2002)
Context: The almighty being praised in the Holy Bible, the Holy Koran, and the Holy Bhagavata is one and the same. We are all one. Flowers are many, but Puja is one. Cows are many, but milk is one. Languages are many, but feeling is one. All great men have preached the same message. These saints, noble and enlightened persons have been guiding us. They always say, "Take any religion, the fundamental essence is the same. All religions urge us to follow Dharma, to always speak the truth and not to torment others. The Almighty has given us this wonderful human birth. To whichever religion you are born, be in that religion and strive to become a better person. Become a more religious person. If you are a Christian, become a better Christian. If you are a Muslim, become a better Muslim. If you are a Hindu, become a better Hindu.

Angelus (24 September 1978)
Context: Pius X, in 1906, right here in Rome, had beatified the sixteen Carmelites of Compiègne, martyrs during the French revolution. During the trial they were condemned "to death for fanaticism". And one of them asked in her simplicity: "Your Honour, what does fanaticism mean?" And the judge: "It is your foolish membership of religion." "Oh, Sisters, she then said, did you hear, we are condemned for our attachment to faith. What happiness to die for Jesus Christ!"
They were brought out of the prison of the Conciergerie, and made to climb into the fatal cart. On the way they sang hymns; when they reached the guillotine, one after the other knelt before the Prioress and renewed the vow of obedience. Then they struck up "Veni Creator"; the song, however, became weaker and weaker, as the heads of the poor Sisters fell, one by one, under the guillotine. The Prioress, Sister Theresa of St Augustine, was the last, and her last words were the following: "Love will always be victorious, love can do everything." That was the right word, not violence, but love, can do everything. Let us ask the Lord for the grace that a new wave of love for our neighbour may sweep over this poor world.

Part 4, Section 7
A Treatise of Human Nature (1739-40), Book 1: Of the understanding
Context: I am first affrighted and confounded with that forelorn solitude, in which I am plac'd in my philosophy, and fancy myself some strange uncouth monster, who not being able to mingle and unite in society, has been expell'd all human commerce, and left utterly abandon'd and disconsolate. Fain wou'd I run into the crowd for shelter and warmth; but cannot prevail with myself to mix with such deformity. I call upon others to join me, in order to make a company apart; but no one will hearken to me. Every one keeps at a distance, and dreads that storm, which beats upon me from every side. I have expos'd myself to the enmity of all metaphysicians, logicians, mathematicians, and even theologians; and can I wonder at the insults I must suffer? I have declar'd my disapprobation of their systems; and can I be surpriz'd, if they shou'd express a hatred of mine and of my person? When I look abroad, I foresee on every side, dispute, contradiction, anger, calumny and detraction. When I turn my eye inward, I find nothing but doubt and ignorance. All the world conspires to oppose and contradict me; tho' such is my weakness, that I feel all my opinions loosen and fall of themselves, when unsupported by the approbation of others. Every step I take is with hesitation, and every new reflection makes me dread an error and absurdity in my reasoning.
For with what confidence can I venture upon such bold enterprises, when beside those numberless infirmities peculiar to myself, I find so many which are common to human nature? Can I be sure, that in leaving all established opinions I am following truth; and by what criterion shall I distinguish her, even if fortune shou'd at last guide me on her foot-steps? After the most accurate and exact of my reasonings, I can give no reason why I shou'd assent to it; and feel nothing but a strong propensity to consider objects strongly in that view, under which they appear to me. Experience is a principle, which instructs me in the several conjunctions of objects for the past. Habit is another principle, which determines me to expect the same for the future; and both of them conspiring to operate upon the imagination, make me form certain ideas in a more intense and lively manner, than others, which are not attended with the same advantages. Without this quality, by which the mind enlivens some ideas beyond others (which seemingly is so trivial, and so little founded on reason) we cou'd never assent to any argument, nor carry our view beyond those few objects, which are present to our senses. Nay, even to these objects we cou'd never attribute any existence, but what was dependent on the senses; and must comprehend them entirely in that succession of perceptions, which constitutes our self or person. Nay farther, even with relation to that succession, we cou'd only admit of those perceptions, which are immediately present to our consciousness, nor cou'd those lively images, with which the memory presents us, be ever receiv'd as true pictures of past perceptions. The memory, senses, and understanding are, therefore, all of them founded on the imagination, or the vivacity of our ideas.

Source: Flatland: A Romance of Many Dimensions (1884), PART I: THIS WORLD, Chapter 9. Of the Universal Colour Bill
Context: The Art of Sight Recognition, being no longer needed, was no longer practised; and the studies of Geometry, Statics, Kinetics, and other kindred subjects, came soon to be considered superfluous, and fell into disrespect and neglect even at our University. The inferior Art of Feeling speedily experienced the same fate at our Elementary Schools.... Year by year the Soldiers and Artisans began more vehemently to assert — and with increasing truth — that there was no great difference between them and the very highest class of Polygons, now that they were raised to an equality with the latter, and enabled to grapple with all the difficulties and solve all the problems of life, whether Statical or Kinetical, by the simple process of Colour Recognition. Not content with the natural neglect into which Sight Recognition was falling, they began boldly to demand the legal prohibition of all "monopolizing and aristocratic Arts" and the consequent abolition of all endowments for the studies of Sight Recognition, Mathematics, and Feeling. Soon, they began to insist that inasmuch as Colour, which was a second Nature, had destroyed the need of aristocratic distinctions, the Law should follow in the same path, and that henceforth all individuals and all classes should be recognized as absolutely equal and entitled to equal rights.

As quoted by Mark Pitzke, 'Iran Is My True and Only Home' http://www.spiegel.de/international/world/iran-s-crown-prince-reza-pahlavi-iran-is-my-true-and-only-home-a-641984-2.html, August 12, 2009.
Interviews, 2009

XIX. Why sinners are not punished at once.
On the Gods and the Cosmos
Context: It is not only spirits who punish the evil, the soul brings itself to judgment: and also it is not right for those who endure for ever to attain everything in a short time: and also, there is need of human virtue. If punishment followed instantly upon sin, men would act justly from fear and have no virtue.

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

Edward Snowden

The Righteous Mind (2012)

Book Sometimes you win Sometimes you Learn

Book Sometimes you win Sometimes you Learn

Book Sometimes you win Sometimes you Learn

Source: yt

Address to the World Evangelical Congress in Berlin (28 October 1966)

Speech on Leadership in Speeches Delivered on Various Occasions, May 1957-December 1959 (1960), p. 138

III. Is the Ideal Desirable?
Why Not Socialism? (2009)

Book V, Chapter 13
Enquiry Concerning Political Justice (1793)

S.R.Goel, Preface, in Goel, Sita Ram (ed.) (1998). Freedom of expression: Secular theocracy versus liberal democracy.

The Masters and the Path of Occultism (1939)

Badaun (Uttar Pradesh) Syed Mahmudul Hasan, Mosque Architecture of Pre-Mughal Bengal, Dacca (Bangladesh), 1979, p. 39

Flying Saucers Have Landed

Flying Saucers Have Landed

Thoughts in Westminster Abbey (1711)

Speech in the Speaker's Courtyard of Parliament for his 80th birthday ceremony (25 July 1928), quoted in The Times (26 July 1928), p. 16
Lord President of the Council

Last paragraph of the first edition (1859). Only use of the term "evolve" or "evolution" in the first edition.
In the second http://darwin-online.org.uk/content/frameset?pageseq=508&itemID=F376&viewtype=image (1860) through sixth (1872) editions, Darwin added the phrase "by the Creator" to read:
There is grandeur in this view of life, with its several powers, having been originally breathed by the Creator into a few forms or into one; and that, whilst this planet has gone cycling on according to the fixed law of gravity, from so simple a beginning endless forms most beautiful and most wonderful have been, and are being, evolved.
Source: On the Origin of Species (1859), chapter XIV: "Recapitulation and Conclusion", page 489-90 http://darwin-online.org.uk/content/frameset?pageseq=508&itemID=F373&viewtype=image

On an article by Quanta magazine(when asked: Is there one big question that has always guided you?) https://www.quantamagazine.org/michael-atiyahs-mathematical-dreams-20160303

The Ethic of Freethought (Mar 6, 1883)

Leon MacLaren, Nature of Society and Other Essays

Source: Storm Over Warlock (1960), Chapter 15, “Dragon Slayer” (p. 164)

India in Transition (1918)

The World of Fatwas (Or The Shariah In Action)

Ante-Nicene Christian Library, Volume 6: Hippolytus, Bishop Of Rome, Volume 1 P. 90
Refutation of All Heresies

On the parallels between African American literature and Chicano literature in “AN INTERVIEW WITH DENISE CHAVEZ” https://ir.uiowa.edu/cgi/viewcontent.cgi?article=1161&context=ijcs in Iowa Journal of Cultural Studies (1994)

Source: The Story of Jesus (1938), Chapter 3

Selected works, Spinoza and Buddha: Visions of a Dead God (1933)

51
Leaves of Morya’s Garden: Book One (The Call) (1924)

7 October 1935

John Pilger, The War on Venezuela is Built on Lies, CounterPunch, https://www.counterpunch.org/2019/02/22/the-war-on-venezuela-is-built-on-lies/ (22 February 2019)

From 1980s onwards, Buckminster Fuller Talks Politics (1982)

Paraphrasing a section from Oahspe: A New Bible by John Ballou Newbrough (1828–1891), p. 361, which he handed out as his " philosophy card http://www.blueblurrylines.com/2017/03/ufos-kenneth-arnold-and-american-bible.html".

"To Practice Thrift and Oppose Embezzlement (1952)
1950's

Mattachine Society Missions and Purposes"

The Robot Who Looked Like Me (p. 3)
Short fiction, The Robot Who Looked Like Me (1978)

Balsamo the Magician (or The Memoirs of a Physician) by Alex. Dumas (1891)

Balsamo the Magician (or The Memoirs of a Physician) by Alex. Dumas (1891)

On her thought process in “What I think: Yiyun Li” https://www.princeton.edu/news/2018/12/10/what-i-think-yiyun-li (Princeton University; 2018 Dec 10)

"Freedom is Lost

Citoyens, vouliez-vous une révolution sans révolution?
"Answer to Louvet's Accusation" (5 November 1792) Réponse à J.- B. Louvet http://www.royet.org/nea1789-1794/archives/discours/robespierre_reponse_louvet.htm, a speech to the National Convention (5 November 1792)

Source: The Laundry Files, The Annihilation Score (2015), Chapter 4, “Briefings” (p. 63)

As translated in The Ante-Nicene Fathers (1886) edited by Alexander Roberts and James Donaldson, Vol. 7, p. 320 http://books.google.com/books?id=ko0sAAAAYAAJ&pg=PA320
Variant translation: When I, Constantine Augustus, as well as I Licinius Augustus fortunately met near Mediolanum [Milan], and were considering everything that pertained to the public welfare and security, we thought —, among other things which we saw would be for the good of many, those regulations pertaining to the reverence of the Divinity ought certainly to be made first, so that we might grant to the Christians and others full authority to observe that religion which each preferred; whence any Divinity whatsoever in the seat of the heavens may be propitious and kindly disposed to us and all who are placed under our rule. And thus by this wholesome counsel and most upright provision we thought to arrange that no one whatsoever should be denied the opportunity to give his heart to the observance of the Christian religion, or of that religion which he should think best for himself, so that the Supreme Deity, to whose worship we freely yield our hearts, may show in all things His usual favor and benevolence. Therefore, your Worship should know that it has pleased us to remove all conditions whatsoever, which were in the rescripts formerly given to you officially, concerning the Christians and now any one of these who wishes to observe Christian religion may do so freely and openly, without molestation. We thought it fit to commend these things most fully to your care that you may know that we have given to those Christians free and unrestricted opportunity of religious worship. When you see that this has been granted to them by us, your Worship will know that we have also conceded to other religions the right of open and free observance of their worship for the sake of the peace of our times, that each one may have the free opportunity to worship as he pleases; this regulation is made we that we may not seem to detract from any dignity or any religion.
As translated in The Early Christian Persecutions (1897) by Dana Carleton Munro http://books.google.com/books?id=eoQTAAAAIAAJ&pg=PA29
Edict of Milan (313)

Source: Initiation Into Hermetics (1956), p. 65.

“And the moral high ground is a lovely place,” Marwick said, as if he were agreeing. “It won’t stop a missile, though.”
Source: Cibola Burn (2014), Chapter 15 (p. 156)

2000s, Ayodhya, the Finale (2003)

Kenneth Arnold's paraphrasing of a section from Oahspe: A New Bible by John Ballou Newbrough (1828–1891), p. 361, which he handed out as his " philosophy card http://www.blueblurrylines.com/2017/03/ufos-kenneth-arnold-and-american-bible.html".

The Conspiracy Against the Human Race: A Contrivance of Horror (2010)

The Devil's Dictionary (1911)

Directives on the Cultural Revolution (1966-1972)

Teachings of Lord Chaitanya - Prabhupada, (1968)

BBC in: "Narasimha Rao - a reforming PM".

Source: Fledgling (2005), Chapter 21 (p. 220)

A Bill for Establishing Religious Freedom, Chapter 82 (1779). Published in The Works of Thomas Jefferson in Twelve Volumes http://oll.libertyfund.org/ToC/0054.php, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam's Sons, 1904, Vol. 1 http://oll.libertyfund.org/Texts/Jefferson0136/Works/0054-01_Bk.pdf, pp. 438–441. Comparison of Jefferson's proposed draft and the bill enacted http://web.archive.org/web/19990128135214/http://www.geocities.com/Athens/7842/bill-act.htm
1770s

“But they’re Christians. If you want to get them to raise something from the dungeon dimensions, of course you tell them it’s Jesus Christ. I mean, who else would they enthusiastically dive into necromantic demonology on behalf of?”
Source: The Laundry Files, The Apocalypse Codex (2012), Chapter 11, “The Apocalypse Codex” (p. 209)

Source: The Laundry Files, The Apocalypse Codex (2012), Chapter 9, “Speaking in Tongues” (p. 159)

Source: The Laundry Files, The Apocalypse Codex (2012), Chapter 7, “Communion” (p. 126)

1920s, Speech at College of William and Mary (May 15, 1926)

Source: "The Black Manifesto" (1969), p. 116

Source: Broca's Brain (1979), Chapter 23, “A Sunday Sermon” (p. 338)

Introduction (p. 5)
The Dragons of Eden (1977)

Tony Benn interview “Hope is the key, Share International” https://share-international.org/magazine/old_issues/2003/jan_03.htm#benn (January 2003)
2000s

Tony Benn interview “Hope is the key, Share International” https://share-international.org/magazine/old_issues/2003/jan_03.htm#benn (January 2003)
2000s

Source: Becoming Hitler: The Making of a Nazi (2017), pp. 54-55

Source: Becoming Hitler: The Making of a Nazi (2017), p. 53

Source: Becoming Hitler: The Making of a Nazi (2017), p. 49

Letter written to his father in 1836. Quoted in Indian Church History Review, December 1973, p. 187. Partially quoted in Goel, S. R. (2016). History of Hindu-Christian encounters, AD 304 to 1996. Chapter 13. ISBN 9788185990354 . Quoted from Koenraad Elst, The Argumentative Hindu (2012) Chapter 3

Speech in Newham, London (11 September 1975), quoted in The Times (12 September 1975), p. 1
1970s

The Strange Death of Europe: Immigration, Identity, Islam (2017)

Kant's Inaugural Dissertation (1770), Section III On The Principles Of The Form Of The Sensible World

Kant's Inaugural Dissertation (1770), Section III On The Principles Of The Form Of The Sensible World

Statement signed by Muslim and Jew communities from Brazil. Grupos de muçulmanos e judeus se unem em nota de repúdio a Bolsonaro. https://epoca.globo.com/grupos-de-muculmanos-judeus-se-unem-em-nota-de-repudio-bolsonaro-23130093 Época (5 October 2018).