Quotes about likeness

page 36

Context: Writers may be solitary but they also tend to flock together: they like being solitary together. I knew a lot of writers in London and many of them were award-winning writers and many of them were award-winning, respectable writers. And the trouble with being an award-winning, respectable writer is that you probably are not making a living.
If you write one well-reviewed, well-respected, not bad selling, but not a bestseller list book every three years, which you sell for a whopping 30,000 pounds, that's still going to average out to 10,000 pounds a year and you will make more managing a McDonald's. With overtime you'd probably make more working in a McDonald's. So there were incredibly well-respected, award-winning senior writers who, to make ends meet, were writing film novelizations and TV novelizations under pen names that they were desperately embarrassed about and didn't want anybody to know about.

January magazine interview (2002)

As quoted in German Thought, From The Seven Years' War To Goethe's Death : Six Lectures (1880) by Karl Hillebrand, p. 208
Context: As everybody likes to be honoured, so people imagine that God also wants to be honoured. They forget that the fulfilment of duty towards men is the only honour adequate to him. Thus is formed the conception of a religion of worship, instead of a merely moral religion. … Apart from moral conduct, all that man thinks himself able to do in order to become acceptable to God is mere superstition and religious folly. If once a man has come to the idea of a service which is not purely moral, but is supposed to be agreeable to God himself, or capable of propitiating him, there is little difference between the several ways of serving him. For all these ways are of equal value. … Whether the devotee accomplishes his statutory walk to the church, or whether he undertakes a pilgrimage to the sanctuaries of Loretto and Palestine, whether he repeats his prayer-formulas with his lips, or like the Tibetan, uses a prayer-wheel … is quite indifferent. As the illusion of thinking that a man can justify himself before God in any way by acts of worship is religious superstition, so the illusion that he can obtain this justification by the so-called intercourse with God is religious mysticism (Schwärmerei). Such superstition leads inevitably to sacerdotalism (Pfaffenthum) which will always be found where the essence is sought not in principles of morality, but in statutory commandments, rules of faith and observances.

Black Elk Speaks (1961)
Context: They told me I had been sick twelve days, lying like dead all the while, and that Whirlwind Chaser, who was Standing Bear's uncle and a medicine man, had brought me back to life. I knew it was the Grandfathers in the Flaming Rainbow Tepee who had cured me; but I felt afraid to say so. My father gave Whirlwind Chaser the best horse he had for making me well, and many people came to look at me, and there was much talk about the great power of Whirlwind Chaser who had made me well all at once when I was almost the same as dead.
Everybody was glad that I was living; but as I lay there thinking about the wonderful place where I had been and all that I had seen, I was very sad; for it seemed to me that everybody ought to know about it, but I was afraid to tell, because I knew that nobody would believe me, little as I was, for I was only nine years old. Also, as I lay there thinking of my vision, I could see it all again and feel the meaning with a part of me like a strange power glowing in my body; but when the part of me that talks would try to make words for the meaning, it would be like fog and get away from me.
I am sure now that I was then too young to understand it all, and that I only felt it. It was the pictures I remembered and the words that went with them; for nothing I have ever seen with my eyes was so clear and bright as what my vision showed me; and no words that I have ever heard with my ears were like the words I heard. I did not have to remember these things; they have remembered themselves all these years. It was as I grew older that the meanings came clearer and clearer out of the pictures and the words; and even now I know that more was shown to me than I can tell.

Vol. I, Ch. 13: Of the King who did according to his will, and magnified himself above every God, and honored Mahuzzims, and regarded not the desire of women
Observations upon the Prophecies of Daniel, and the Apocalypse of St. John (1733)
Context: Hitherto the principles of the Encratites had been rejected by the Churches; but now being refined by the Monks, and imposed not upon all men, but only upon those who would voluntarily undertake a monastic life, they began to be admired, and to overflow first the Greek Church, and then the Latin also, like a torrent. Eusebius tells us, that Constantine the great had those men in the highest veneration, who dedicated themselves wholly to the divine philosophy; and that he almost venerated the most holy company of Virgins perpetually devoted to God; being certain that the God to whom he had consecrated himself did dwell in their minds. In his time and that of his sons, this profession of a single life was propagated in Egypt by Antony, and in Syria by Hilarion; and spread so fast, that soon after the time of Julian the Apostate a third part of the Egyptians were got into the deserts of Egypt. They lived first singly in cells, then associated into cœnobia or convents; and at length came into towns, and filled the Churches with Bishops, Presbyters and Deacons. Athanasius in his younger days poured water upon the hands of his master Antony; and finding the Monks faithful to him, made many of them Bishops and Presbyters in Egypt: and these Bishops erected new Monasteries, out of which they chose Presbyters of their own cities, and sent Bishops to others. The like was done in Syria, the superstition being quickly propagated thither out of Egypt by Hilarion a disciple of Antony. Spiridion and Epiphanius of Cyprus, James of Nisibis, Cyril of Jerusalem, Eustathius of Sebastia in Armenia, Eusebius of Emisa, Titus of Bostra, Basilius of Ancyra, Acacius of Cæsarea in Palestine, Elpidius of Laodicea, Melitius and Flavian of Antioch, Theodorus of Tyre, Protogenes of Carrhæ, Acacius of Berrhæa, Theodotus of Hierapolis, Eusebius of Chalcedon, Amphilochius of Iconium, Gregory Nazianzen, Gregory Nyssen, and John Chrysostom of Constantinople, were both Bishops and Monks in the fourth century. Eustathius, Gregory Nazianzen, Gregory Nyssen, Basil, &c. had Monasteries of Clergymen in their cities, out of which Bishops were sent to other cities; who in like manner erected Monasteries there, till the Churches were supplied with Bishops out of these Monasteries.... Not long after even the Emperors commanded the Churches to choose Clergymen out of the Monasteries by this Law.

The Duty of Owning Books (1859)
Context: Books are the windows through which the soul looks out. A house without books is like a room without windows. No man has a right to bring up his children without surrounding them with books, if he has the means to buy them. It is a wrong to his family. He cheats them! Children learn to read by being in the presence of books. The love of knowledge comes with reading and grows upon it.

The Cup, Act i, Scene 3, reported in Bartlett's Familiar Quotations, 10th ed. (1919)

Nītiśataka 8; translation of K.M. Joglekar
Śatakatraya

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.

Homily at the morning Mass at the Casa Santa Marta (23 February 2017), as quoted in "Pope: Don't put off conversion, give up a double life" at Vatican Radio (23 February 2017) http://en.radiovaticana.va/news/2017/02/23/pope_dont_put_off_conversion,_give_up_a_double_life/1294470; also quoted in "Did Pope Francis Say It Was Better to Be an Atheist Than a Bad Catholic? at snopes.com (28 February) http://www.snopes.com/pope-francis-bad-catholics/
2010s, 2017
Context: What is scandal? Scandal is saying one thing and doing another; it is a double life, a double life. A totally double life: "I am very Catholic, I always go to Mass, I belong to this association and that one; but my life is not Christian, I don’t pay my workers a just wage, I exploit people, I am dirty in my business, I launder money …" A double life. And so many Christians are like this, and these people scandalize others. How many times have we heard — all of us, around the neighborhood and elsewhere — "but to be a Catholic like that, it’s better to be an atheist." It is that, scandal. You destroy. You beat down. And this happens every day, it’s enough to see the news on TV, or to read the papers. In the papers there are so many scandals, and there is also the great publicity of the scandals. And with the scandals there is destruction.

"Likeness to God", an address in Providence, Rhode Island (1828) http://www.americanunitarian.org/likeness.htm
Context: I affirm, and would maintain, that true religion consists in proposing, as our great end, a growing likeness to the Supreme Being. Its noblest influence consists in making us more and more partakers of the Divinity. For this it is to be preached. Religious instruction should aim chiefly to turn men's aspirations and efforts to that perfection of the soul, which constitutes it a bright image of God. Such is the topic now to be discussed; and I implore Him, whose glory I seek, to aid me in unfolding and enforcing it with simplicity and clearness, with a calm and pure zeal, and with unfeigned charity.

Source: 1930s-1951, Philosophical Occasions 1912-1951 (1993), Ch. 7 : Remarks on Frazer's Golden Bough, p. 123
Context: A religious symbol does not rest on any opinion. And error belongs only with opinion. One would like to say: This is what took place here; laugh, if you can.

Vol. I, Ch. 13: Of the King who did according to his will, and magnified himself above every God, and honored Mahuzzims, and regarded not the desire of women
Observations upon the Prophecies of Daniel, and the Apocalypse of St. John (1733)
Context: Hitherto the principles of the Encratites had been rejected by the Churches; but now being refined by the Monks, and imposed not upon all men, but only upon those who would voluntarily undertake a monastic life, they began to be admired, and to overflow first the Greek Church, and then the Latin also, like a torrent. Eusebius tells us, that Constantine the great had those men in the highest veneration, who dedicated themselves wholly to the divine philosophy; and that he almost venerated the most holy company of Virgins perpetually devoted to God; being certain that the God to whom he had consecrated himself did dwell in their minds. In his time and that of his sons, this profession of a single life was propagated in Egypt by Antony, and in Syria by Hilarion; and spread so fast, that soon after the time of Julian the Apostate a third part of the Egyptians were got into the deserts of Egypt. They lived first singly in cells, then associated into cœnobia or convents; and at length came into towns, and filled the Churches with Bishops, Presbyters and Deacons. Athanasius in his younger days poured water upon the hands of his master Antony; and finding the Monks faithful to him, made many of them Bishops and Presbyters in Egypt: and these Bishops erected new Monasteries, out of which they chose Presbyters of their own cities, and sent Bishops to others. The like was done in Syria, the superstition being quickly propagated thither out of Egypt by Hilarion a disciple of Antony. Spiridion and Epiphanius of Cyprus, James of Nisibis, Cyril of Jerusalem, Eustathius of Sebastia in Armenia, Eusebius of Emisa, Titus of Bostra, Basilius of Ancyra, Acacius of Cæsarea in Palestine, Elpidius of Laodicea, Melitius and Flavian of Antioch, Theodorus of Tyre, Protogenes of Carrhæ, Acacius of Berrhæa, Theodotus of Hierapolis, Eusebius of Chalcedon, Amphilochius of Iconium, Gregory Nazianzen, Gregory Nyssen, and John Chrysostom of Constantinople, were both Bishops and Monks in the fourth century. Eustathius, Gregory Nazianzen, Gregory Nyssen, Basil, &c. had Monasteries of Clergymen in their cities, out of which Bishops were sent to other cities; who in like manner erected Monasteries there, till the Churches were supplied with Bishops out of these Monasteries.... Not long after even the Emperors commanded the Churches to choose Clergymen out of the Monasteries by this Law.

On Fairy-Stories (1939)
Context: The Evangelium has not abrogated legends; it has hallowed them, especially the "happy ending." The Christian has still to work, with mind as well as body, to suffer, hope, and die; but he may now perceive that all his bents and faculties have a purpose, which can be redeemed. So great is the bounty with which he has been treated that he may now, perhaps, fairly dare to guess that in Fantasy he may actually assist in the effoliation and multiple enrichment of creation. All tales may come true; and yet, at the last, redeemed, they may be as like and unlike the forms that we give them as Man, finally redeemed, will be like and unlike the fallen that we know.

On the 60's flower children
Edie : Girl On Fire (2006)
Context: It's sort of like a mockery in a way of reality because they think everything is smiles and sweetness and flowers when there is something bitter to taste. And to pretend there isn't is foolish. I mean the ones that wonder around and know, at the same time, and yet wear flowers, and they deserve to wear flowers. And they've earned their smile... you can tell by people's eyes.

The Ballot or the Bullet (1964), Speech in Cleveland, Ohio (April 3, 1964)
Context: Don’t change the white man’s mind—you can’t change his mind, and that whole thing about appealing to the moral conscience of America—America’s conscience is bankrupt. She lost all conscience a long time ago. Uncle Sam has no conscience. They don’t know what morals are. They don’t try and eliminate an evil because it’s evil, or because it’s illegal, or because it’s immoral; they eliminate it only when it threatens their existence. So you’re wasting your time appealing to the moral conscience of a bankrupt man like Uncle Sam. If he had a conscience, he’d straighten this thing out with no more pressure being put upon him. So it is not necessary to change the white man’s mind.

Quoted by George Bernard Shaw in a letter to Ellen Terry, 25 September 1896.
Context: On George Bernard Shaw An excellent man: he has no enemies, and none of his friends like him.

Preface
Sylvie and Bruno (1889)
Context: I do not know if 'Alice in Wonderland' was an original story — I was, at least, no conscious imitator in writing it — but I do know that, since it came out, something like a dozen story-books have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea' — is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.

The Inferno (1917), Ch. XIV
Context: I wanted to know the secret of life. I had seen men, groups, deeds, faces. In the twilight I had seen the tremulous eyes of beings as deep as wells. I had seen the mouth that said in a burst of glory, "I am more sensitive than others." I had seen the struggle to love and make one's self understood, the refusal of two persons in conversation to give themselves to each other, the coming together of two lovers, the lovers with an infectious smile, who are lovers in name only, who bury themselves in kisses, who press wound to wound to cure themselves, between whom there is really no attachment, and who, in spite of their ecstasy deriving light from shadow, are strangers as much as the sun and the moon are strangers. I had heard those who could find no crumb of peace except in the confession of their shameful misery, and I had seen faces pale and red-eyed from crying. I wanted to grasp it all at the same time. All the truths taken together make only one truth. I had had to wait until that day to learn this simple thing. It was this truth of truths which I needed.
Not because of my love of mankind. It is not true that we love mankind. No one ever has loved, does love, or will love mankind. It was for myself, solely for myself, that I sought to attain the full truth, which is above emotion, above peace, even above life, like a sort of death. I wanted to derive guidance from it, a faith. I wanted to use it for my own good.

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 Catcher in the Rye (1951)
Context: Anyway, I keep picturing all these little kids playing some game in this big field of rye and all. Thousands of little kids, and nobody's around — nobody big, I mean — except me. And I'm standing on the edge of some crazy cliff. What I have to do, I have to catch everybody if they start to go over the cliff — I mean if they're running and they don't look where they're going I have to come out from somewhere and catch them. That's all I'd do all day. I'd just be the catcher in the rye, and all. I know it's crazy, but that's the only thing I'd really like to be. I know it's crazy.

"Robert Anton Wilson: Searching For Cosmic Intelligence" - interview by Jeffrey Elliot (1980)
Context: My early work is politically anarchist fiction, in that I was an anarchist for a long period of time. I'm not an anarchist any longer, because I've concluded that anarchism is an impractical ideal. Nowadays, I regard myself as a libertarian. I suppose an anarchist would say, paraphrasing what Marx said about agnostics being "frightened atheists," that libertarians are simply frightened anarchists. Having just stated the case for the opposition, I will go along and agree with them: yes, I am frightened. I'm a libertarian because I don't trust the people as much as anarchists do. I want to see government limited as much as possible; I would like to see it reduced back to where it was in Jefferson's time, or even smaller. But I would not like to see it abolished. I think the average American, if left totally free, would act exactly like Idi Amin. I don't trust the people any more than I trust the government.

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.

“Come On In”, p. 88
The Journey Home (1977)

Conversation with Jean Martet (18 December 1927), Ch. 11, p. 167.
Clemenceau, The Events of His Life (1930)
Context: A man who waits to believe in action before acting is anything you like, but he’s not a man of action. It is as if a tennis player before returning a ball stopped to think about his views of the physical and mental advantages of tennis. You must act as you breathe.

Objecting to his sister Elisabeth, about her marriage to the anti-semite Bernhard Förster, in a Christmas letter (1887) http://www.geocities.com/thenietzschechannel/nlett1887.htm in Friedrich Nietzsche's Collected Letters, Vol. V, #479
Context: You have committed one of the greatest stupidities — for yourself and for me! Your association with an anti-Semitic chief expresses a foreignness to my whole way of life which fills me again and again with ire or melancholy. … It is a matter of honor with me to be absolutely clean and unequivocal in relation to anti-Semitism, namely, opposed to it, as I am in my writings. I have recently been persecuted with letters and Anti-Semitic Correspondence Sheets. My disgust with this party (which would like the benefit of my name only too well!) is as pronounced as possible, but the relation to Förster, as well as the aftereffects of my former publisher, the anti-Semitic Schmeitzner, always brings the adherents of this disagreeable party back to the idea that I must belong to them after all. … It arouses mistrust against my character, as if publicly I condemned something which I have favored secretly — and that I am unable to do anything against it, that the name of Zarathustra is used in every Anti-Semitic Correspondence Sheet, has almost made me sick several times.

The Atheism Tapes (2004)
Context: Maybe at the very bottom of it... I really don't like God. You know, it's silly to say I don't like God because I don't believe in God, but in the same sense that I don't like Iago, or the Reverend Slope or any of the other villains of literature, the god of traditional Judaism and Christianity and Islam seems to me a terrible character. He's a god who will... who obsessed the degree to which people worship him and anxious to punish with the most awful torments those who don't worship him in the right way. Now I realise that many people don't believe in that any more who call themselves Muslims or Jews or Christians, but that is the traditional God and he's a terrible character. I don't like him.

120
Golden Sayings of Epictetus

As quoted in "How did I survive my childhood?" in The Telegraph (16 December 2005)

Theodore Roosevelt's introduction to "The Writings and Papers And Writings Of Abraham Lincoln, Volume One, Constitutional Edition" http://www.gutenberg.org/dirs/3/2/5/3253/3253-h/files/2653/2653-h/2653-h.htm#2H_4_0002, edited by Arthur Brooks Lapsley and released as "The Project Gutenberg EBook of The Papers And Writings Of Abraham Lincoln, Volume One, by Abraham Lincoln" by Project Gutenberg on July 4, 2009. Roosevelt wrote his introduction at Sagamore Hill, Oyster Bay, New York, September 22, 1905 according to the introduction.
1900s
Context: It is a very poor thing, whether for nations or individuals, to advance the history of great deeds done in the past as an excuse for doing poorly in the present; but it is an excellent thing to study the history of the great deeds of the past, and of the great men who did them, with an earnest desire to profit thereby so as to render better service in the present. In their essentials, the men of the present day are much like the men of the past, and the live issues of the present can be faced to better advantage by men who have in good faith studied how the leaders of the nation faced the dead issues of the past. Such a study of Lincoln's life will enable us to avoid the twin gulfs of immorality and inefficiency—the gulfs which always lie one on each side of the careers alike of man and of nation. It helps nothing to have avoided one if shipwreck is encountered in the other. The fanatic, the well-meaning moralist of unbalanced mind, the parlor critic who condemns others but has no power himself to do good and but little power to do ill—all these were as alien to Lincoln as the vicious and unpatriotic themselves. His life teaches our people that they must act with wisdom, because otherwise adherence to right will be mere sound and fury without substance; and that they must also act high-mindedly, or else what seems to be wisdom will in the end turn out to be the most destructive kind of folly.

The Eighteenth Brumaire of Louis Bonaparte (1852)
Context: Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past. The tradition of all dead generations weighs like a nightmare on the brains of the living. And just as they seem to be occupied with revolutionizing themselves and things, creating something that did not exist before, precisely in such epochs of revolutionary crisis they anxiously conjure up the spirits of the past to their service, borrowing from them names, battle slogans, and costumes in order to present this new scene in world history in time-honored disguise and borrowed language. Thus Luther put on the mask of the Apostle Paul, the Revolution of 1789-1814 draped itself alternately in the guise of the Roman Republic and the Roman Empire, and the Revolution of 1848 knew nothing better to do than to parody, now 1789, now the revolutionary tradition of 1793-95. In like manner, the beginner who has learned a new language always translates it back into his mother tongue, but he assimilates the spirit of the new language and expresses himself freely in it only when he moves in it without recalling the old and when he forgets his native tongue.
When we think about this conjuring up of the dead of world history, a salient difference reveals itself. Camille Desmoulins, Danton, Robespierre, St. Just, Napoleon, the heroes as well as the parties and the masses of the old French Revolution, performed the task of their time – that of unchaining and establishing modern bourgeois society – in Roman costumes and with Roman phrases.

Source: One Minute Nonsense (1992), p. 127
Context: A disciple, in his reverence for the Master, looked upon him as God incarnate.
"Tell me, O Master," he said, "why you have come into this world."
"To teach fools like you to stop wasting their time worshiping Masters."

Source: 1880s, Personal Memoirs of General U. S. Grant (1885), Ch. 67.
Context: I had known General Lee in the old army, and had served with him in the Mexican War; but did not suppose, owing to the difference in our age and rank, that he would remember me, while I would more naturally remember him distinctly, because he was the chief of staff of General Scott in the Mexican War.
When I had left camp that morning I had not expected so soon the result that was then taking place, and consequently was in rough garb. I was without a sword, as I usually was when on horseback on the field, and wore a soldier's blouse for a coat, with the shoulder straps of my rank to indicate to the army who I was. When I went into the house I found General Lee. We greeted each other, and after shaking hands took our seats. I had my staff with me, a good portion of whom were in the room during the whole of the interview.
What General Lee's feelings were I do not know. As he was a man of much dignity, with an impassible face, it was impossible to say whether he felt inwardly glad that the end had finally come, or felt sad over the result, and was too manly to show it. Whatever his feelings, they were entirely concealed from my observation; but my own feelings, which had been quite jubilant on the receipt of his letter, were sad and depressed. I felt like anything rather than rejoicing at the downfall of a foe who had fought so long and valiantly, and had suffered so much for a cause, though that cause was, I believe, one of the worst for which a people ever fought, and one for which there was the least excuse. I do not question, however, the sincerity of the great mass of those who were opposed to us.

Source: Tao Te Ching, Ch. 4, as interpreted by Stephen Mitchell (1992)

Variant translations:
Virtue and vice are not the same, even if they undergo the same torment.
The violence which assails good men to test them, to cleanse and purify them, effects in the wicked their condemnation, ruin, and annihilation.
The City of God (early 400s)
Context: Wherefore, though good and bad men suffer alike, we must not suppose that there is no difference between the men themselves, because there is no difference in what they both suffer. For even in the likeness of the sufferings, there remains an unlikeness in the sufferers; and though exposed to the same anguish, virtue and vice are not the same thing. For as the same fire causes gold to glow brightly, and chaff to smoke; and under the same flail the straw is beaten small, while the grain is cleansed; and as the lees are not mixed with the oil, though squeezed out of the vat by the same pressure, so the same violence of affliction proves, purges, clarifies the good, but damns, ruins, exterminates the wicked. And thus it is that in the same affliction the wicked detest God and blaspheme, while the good pray and praise. So material a difference does it make, not what ills are suffered, but what kind of man suffers them. For, stirred up with the same movement, mud exhales a horrible stench, and ointment emits a fragrant odor.

As quoted in Life magazine (21 April 1961)

O Do Not Love Too Long http://poetry.poetryx.com/poems/1549/
In The Seven Woods (1904)
Context: Sweetheart, do not love too long:
I loved long and long,
And grew to be out of fashion
Like an old song.
All through the years of our youth
Neither could have known
Their own thought from the other's
We were so much at one.
But O, in a minute she changed--
O do not love too long,
Or you will grow out of fashion
Like an old song.

As translated by William Scott Wilson. This first sentence of this passage was used as a military slogan during the early 20th century to encourage soldiers to throw themselves into battle. Variant translations:
Bushido is realised in the presence of death. In the case of having to choose between life and death you should choose death. There is no other reasoning. Move on with determination. To say dying without attaining ones aim is a foolish sacrifice of life is the flippant attitude of the sophisticates in the Kamigata area. In such a case it is difficult to make the right judgement. No one longs for death. We can speculate on whatever we like. But if we live without having attaining that aim, we are cowards. This is an important point and the correct path of the Samurai. When we calmly think of death morning and evening and are in despair, We are able to gain freedom in the way of the Samurai. Only then can we fulfil our duty without making mistakes in life.
By the Way of the warrior is meant death. The Way of the warrior is death. This means choosing death whenever there is a choice between life and death. It means nothing more than this. It means to see things through, being resolved.
I have found that the Way of the samurai is death. This means that when you are compelled to choose between life and death, you must quickly choose death.
The way of the Samurai is in death.
I have found the essence of Bushido: to die!
Hagakure (c. 1716)
Context: The Way of the Samurai is found in death. When it comes to either/or, there is only the quick choice of death. It is not particularly difficult. Be determined and advance. To say that dying without reaching one's aim is to die a dog's death is the frivolous way of sophisticates. When pressed with the choice of life or death, it is not necessary to gain one's aim.
We all want to live. And in large part we make our logic according to what we like. But not having attained our aim and continuing to live is cowardice. This is a thin dangerous line. To die without gaining one's aim is a dog's death and fanaticism. But there is no shame in this. This is the substance of the Way of the Samurai. If by setting one's heart right every morning and evening, one is able to live as though his body were already dead, he gains freedom in the Way. His whole life will be without blame, and he will succeed in his calling.

Part 1: U.G.
The Mystique of Enlightenment (1982)
Context: People call me an enlightened man — I detest that term — they can't find any other word to describe the way I am functioning. At the same time, I point out that there is no such thing as enlightenment at all. I say that because all my life I've searched and wanted to be an enlightened man, and I discovered that there is no such thing as enlightenment at all, and so the question whether a particular person is enlightened or not doesn't arise. I don't give a hoot for a sixth-century-BC Buddha, let alone all the other claimants we have in our midst. They are a bunch of exploiters, thriving on the gullibility of the people. There is no power outside of man. Man has created God out of fear. So the problem is fear and not God.
I discovered for myself and by myself that there is no self to realize. That's the realization I am talking about. It comes as a shattering blow. It hits you like a thunderbolt. You have invested everything in one basket, self-realization, and, in the end, suddenly you discover that there is no self to discover, no self to realize.

The Humanist interview (2012)
Context: It doesn’t surprise me to learn that there is bias and sexism everywhere, just like there are problems of racism and homophobia stemming from the whole notion that we’re arranged in a hierarchy, that we’re ranked rather than linked. I think we’ve learned that we have to contend with these divisions everywhere.

Remarkable Guide to the Orchestra (2008)

"On Being in Love".
Idle Thoughts of an Idle Fellow (1886)
Context: Love is like the measles; we all have to go through it. Also like the measles, we take it only once... No, we never sicken with love twice. Cupid spends no second arrow on the same heart.

Book VIII, 8.96-[5]
History of the Peloponnesian War, Book VIII

Foreword
The Still Centre (1939)
Context: A poet can only write about what is true to his own experience, not about what he would like to be true to his experience.
Poetry does not state truth, it states the conditions within which something felt is true. Even while he is writing about the little portion of reality which is part of his experience, the poet may be conscious of a different reality outside. His problem is to relate the small truth to the sense of a wider, perhaps theoretically known, truth outside his experience.

Quoted by Diogenes Laërtius; translation from C. D. Yonge (trans.), The Lives and Opinions of Eminent Philosophers (London: H. G. Bohn, 1853), p. 196.
Said "when a man preserved a strict silence during the whole of a banquet".

As quoted in An Interview with Jim Carrey: We talk to the comedy mastermind about his most reserved performance http://movies.ign.com/articles/498/498545p1.html by Jeff Otto IGN (12 March 2004)
Context: I like people. They're entertaining. I just may laugh at different things than most people. I laugh at mistakes. I laugh at how you recover from mistakes.

Partially quoted in René Dubos, Louis Pasteur: Free Lance of Science, Da Capo Press, Inc., 1950. p 396.
Original in French: «La génération spontanée, je la cherche sans la découvrir depuis vingt ans. Non, je ne la juge pas impossible. Mais quoi donc vous autorise à vouloir qu'elle ait été l'origine de la vie? Vous placez la matière avant la vie et vous faites la matière existante de toute éternité. Qui vous dit que, le progrès incessant de la science n'obligera pas les savants, qui vivront dans un siècle, dans mille ans, dans dix mille ans... à affirmer que la vie a été de toute éternité et non la matière.? Vous passez de la matière à la vie parce que votre intelligence actuelle, si bornée par rapport à ce que sera l'intelligence des naturalistes futurs, vous dit qu'elle ne peut comprendre autrement les choses. Qui m'assure que dans dix mille ans on ne considérera pas que c'est de la vie qu'on croira impossible de ne pas passer à la matière? Si vous voulez être au nombre des esprits scientifiques, s, qui seuls comptent, il faut vous débarrasser des idées et des raisonnements a priori et vous en tenir aux déductions nécessaires des faits établis et ne pas accorder plus de confiance qu'il ne faut aux déductions de pures hypothèses." (Pasteur et la philosophie,Patrice Pinet, Editions L'Harmattan, p. 63.
Context: I have been looking for spontaneous generation for twenty years without discovering it. No, I do not judge it impossible. But what allows you to make it the origin of life? You place matter before life and you decide that matter has existed for all eternity. How do you know that the incessant progress of science will not compel scientists to consider that life has existed during eternity, and not matter? You pass from matter to life because your intelligence of today cannot conceive things otherwise. How do you know that in ten thousand years, one will not consider it more likely that matter has emerged from life? You move from matter to life because your current intelligence, so limited compared to what will be the future intelligence of the naturalist, tells you that things cannot be understood otherwise. If you want to be among the scientific minds, what only counts is that you will have to get rid of a priori reasoning and ideas, and you will have to do necessary deductions not giving more confidence than we should to deductions from wild speculation.

Vol. I, Ch. 12: Of the Prophecy of the Scripture of Truth
Observations upon the Prophecies of Daniel, and the Apocalypse of St. John (1733)
Context: Hitherto the Roman Empire continued entire; and under this dominion, the little horn of the He-Goat continued mighty, but not by his own power. But now, by the building of Constantinople, and endowing it with a Senate and other like privileges with Rome; and by the division of the Roman Empire into the two Empires of the Greeks and Latins, headed by those two cities; a new scene of things commences, in which which a King, the Empire of the Greeks, doth according to his will, and, by setting his own laws above the laws of God, exalts and magnifies himself above every God, and speaks marvelous things against the God of Gods, and shall prosper till the indignation be accomplished.—Neither shall he regard the God of his fathers, nor the lawful desire of women in matrimony, nor any God, but shall magnify himself above all. And in his seat he shall honor Mahuzzims, that is, strong guardians, the souls of the dead; even with a God whom his fathers knew not shall he honor them, in their Temples, with gold and silver, and with precious stones and valuable things. All which relates to the overspreading of the Greek Empire with Monks and Nuns, who placed holiness in abstinence from marriage; and to the invocation of saints and veneration of their relics, and such like superstitions, which these men introduced in the fourth and fifth centuries. And at the time of the end the King of the South, or the Empire of the Saracens, shall push at him; and the King of the North, or Empire of the Turks, shall come against him like a whirlwind, with chariots and with horsemen, and with many ships; and be shall enter into the countries of the Greeks, and shall overflow and pass over. He shall enter also into the glorious land, and many countries shall be overthrown; but these shall escape out of his hand, even Edom and Moab, and the chief of the children Ammon: that is, those to whom his Caravans pay tribute. He shall stretch forth his hand also upon the countries, and the land of Egypt shall not escape; but he shall have power over the treasures of gold and silver, and over all the precious things of Egypt; and the Lybians and Ethiopians shall be at his steps. All these nations compose the Empire of the Turks, and therefore this Empire is here to be understood by the King of the North. They compose also the body of the He-Goat; and therefore the Goat still reigns in his last horn, but not by his own power.

Song lyrics, The Red Shoes (1993)
Context: I don't know if I'm closer to Heaven but
It looks like Hell down there.
These streets have never been paved with gold.

John Lennon interview with Rolling Stone magazine (December 1970)
Context: When I was about twelve, I used to think I must be a genius, but nobody's noticed. Either I'm a genius or I'm mad, which is it? "No," I said, "I can't be mad because nobody's put me away; therefore I'm a genius." Genius is a form of madness and we're all that way. But I used to be coy about it, like me guitar playing. But if there's such a thing as genius — I am one. And if there isn't, I don't care.

The monster in Ch. 13
Frankenstein (1818)
Context: What was I? Of my creation and creator I was absolutely ignorant, but I knew that I possessed no money, no friends, no kind of property. I was, besides, endued with a figure hideously deformed and loathsome; I was not even of the same nature as man. I was more agile than they and could subsist upon coarser diet; I bore the extremes of heat and cold with less injury to my frame; my stature far exceeded theirs. When I looked around I saw and heard of none like me. Was I, then, a monster, a blot upon the earth, from which all men fled and whom all men disowned?
I cannot describe to you the agony that these reflections inflicted upon me; I tried to dispel them, but sorrow only increased with knowledge. Oh, that I had forever remained in my native wood, nor known nor felt beyond the sensations of hunger, thirst, and heat!

Victor Frankenstein in Ch. 4
Frankenstein (1818)
Context: No one can conceive the variety of feelings which bore me onwards, like a hurricane, in the first enthusiasm of success. Life and death appeared to me ideal bounds, which I should first break through, and pour a torrent of light into our dark world. A new species would bless me as its creator and source; many happy and excellent natures would owe their being to me. No father could claim the gratitude of his child so completely as I should deserve theirs.

Sermon 346A:6 (c. 399 A.D.) "On the Word of God as Leader of the Christians on Their Pilgrimage," Works of Saint Augustine: A Translation for the 21st Century, III/10, Sermons, 341-400, New City Press, Edmund Hill O.P., trans., (1995), , p. 74. http://books.google.com/books?id=iE30Zob4v98C&pg=PA74&dq=%22But+just+a+minute,+Mr.+Poor+Man;+consider+whether+you+can%22&hl=en&sa=X&ei=-cHUUbqIIJO68wTn-YC4DA&ved=0CC0Q6AEwAA#v=onepage&q=%22But%20just%20a%20minute%2C%20Mr.%20Poor%20Man%3B%20consider%20whether%20you%20can%22&f=false
Sermons
Context: But let us realize what sort of rich people. Here comes heaven knows who across our path, wrapped in rags, and he has been jumping for joy and laughing on hearing it said that the rich man can’t enter the kingdom of heaven; and he’s been saying, “I, though, will enter; that’s what theses rags will earn me; those who treat s badly and insult us, those who bear down hard upon us won’t enter; no, that sort certainly won’t enter. But just a minute, Mr. Poor Man; consider whether you can, in fact, enter. What if you’re poor, and also happen to be greedy? What if you’re sunk in destitution, and at the same time on fire with avarice? So if that’s what you’re like, whoever you are that are poor, it’s not because you haven’t wanted to be rich, but because you haven’t been able to. So God doesn’t inspect your means, but he observes your will. So if that’s what you’re like, leading a bad life, of bad morals, a blasphemer, an adulterer, a drunkard, proud, cross yourself off the list of God’s poor; you won’t be among those of whom it is said, Blessed are the poor in spirit, since theirs is the kingdom of heaven (Mt 5:3).

Letter to John Adams (27 November 1775)
Context: I am more and more convinced that man is a dangerous creature; and that power, whether vested in many or a few, is ever grasping, and, like the grave, cries, “Give, give!” The great fish swallow up the small; and he who is most strenuous for the rights of the people, when vested with power, is as eager after the prerogatives of government. You tell me of degrees of perfection to which human nature is capable of arriving, and I believe it, but at the same time lament that our admiration should arise from the scarcity of the instances.

Liquidation (2003)
Context: Survivors represent a separate species, just like an animal species. We are all survivors, that is what determines our perverse and degenerate mental world. Auschwitz.

On Stonehenge, at alt.fan.pratchett (8 June 1997) http://www.lspace.org/ftp/words/pqf/pqf
Usenet
Context: I don't like the place at all. It's all wrong. An imposition on the Landscape. I reckon that Stonehenge was build by the contemporary equivalent of Microsoft, whereas Avebury was definitely an Apple circle.

Black Elk Speaks (1961)
Context: They told me I had been sick twelve days, lying like dead all the while, and that Whirlwind Chaser, who was Standing Bear's uncle and a medicine man, had brought me back to life. I knew it was the Grandfathers in the Flaming Rainbow Tepee who had cured me; but I felt afraid to say so. My father gave Whirlwind Chaser the best horse he had for making me well, and many people came to look at me, and there was much talk about the great power of Whirlwind Chaser who had made me well all at once when I was almost the same as dead.
Everybody was glad that I was living; but as I lay there thinking about the wonderful place where I had been and all that I had seen, I was very sad; for it seemed to me that everybody ought to know about it, but I was afraid to tell, because I knew that nobody would believe me, little as I was, for I was only nine years old. Also, as I lay there thinking of my vision, I could see it all again and feel the meaning with a part of me like a strange power glowing in my body; but when the part of me that talks would try to make words for the meaning, it would be like fog and get away from me.
I am sure now that I was then too young to understand it all, and that I only felt it. It was the pictures I remembered and the words that went with them; for nothing I have ever seen with my eyes was so clear and bright as what my vision showed me; and no words that I have ever heard with my ears were like the words I heard. I did not have to remember these things; they have remembered themselves all these years. It was as I grew older that the meanings came clearer and clearer out of the pictures and the words; and even now I know that more was shown to me than I can tell.

2015, Eulogy for the Honorable Reverend Clementa Pinckney (June 2015)
Context: This whole week, I’ve been reflecting on this idea of grace. The grace of the families who lost loved ones. The grace that Reverend Pinckney would preach about in his sermons. The grace described in one of my favorite hymnals -- the one we all know: Amazing grace, how sweet the sound that saved a wretch like me. I once was lost, but now I’m found; was blind but now I see. According to the Christian tradition, grace is not earned. Grace is not merited. It’s not something we deserve. Rather, grace is the free and benevolent favor of God as manifested in the salvation of sinners and the bestowal of blessings.

Prayer traditionally attributed to St. Brigit, as quoted in Prayers of the Saints: An Inspired Collection of Holy Wisdom (1996), by Woodeene Koenig-Bricker, p. 77
Context: I would like the angels of Heaven to be among us.
I would like an abundance of peace.
I would like full vessels of charity.
I would like rich treasures of mercy.
I would like cheerfulness to preside over all.
I would like Jesus to be present.
I would like the three Marys of illustrious renown to be with us.
I would like the friends of Heaven to be gathered around us from all parts.
I would like myself to be a rent payer to the Lord; that I should suffer distress, that he would bestow a good blessing upon me.
I would like a great lake of beer for the King of Kings.
I would like to be watching Heaven's family drinking it through all eternity.

2011, Address on the natural and nuclear energy disasters in Japan (March 2011)
Context: In the midst of economic recovery and global upheaval, disasters like this remind us of the common humanity that we share. We see it in the responders who are risking their lives at Fukushima. We show it through the help that has poured into Japan from 70 countries. And we hear it in the cries of a child, miraculously pulled from the rubble.
In the coming days, we will continue to do everything we can to ensure the safety of American citizens and the security of our sources of energy. And we will stand with the people of Japan as they contain this crisis, recover from this hardship, and rebuild their great nation.

G.T.W. Patrick, 1889 http://www.classicpersuasion.org/pw/heraclitus/herpatu.htm
Variant: For what sense or understanding have they? They follow minstrels and take the multitude for a teacher, not knowing that many are bad and few good. For the best men choose one thing above all – immortal glory among mortals; but the masses stuff themselves like cattle.

"Thoughts of a Free Thinker", commencement address, Hobart and William Smith Colleges (26 May 1974)
Palm Sunday (1981)
Context: What we will be seeking … for the rest of our lives will be large, stable communities of like-minded people, which is to say relatives. They no longer exist. The lack of them is not only the main cause, but probably the only cause of our shapeless discontent in the midst of such prosperity.

Audio lecture, "History Ends In Green" ( Pt. 11 http://www.youtube.com/watch?v=bB9zIygfxLc Pt. 12 http://www.youtube.com/watch?v=epymX5t41kw)
Context: What you see, I think is the morphogenetic field. The invisible world that holds everything together. Not the net of matter and light, but the net of casuistry — of intentionality, of caring, of hope of dream — of thought. That all is there, but it has been hidden from us for centuries because of the exorcism of the spirit that took place in order to allow science to do business. And that monotonous and ill-considered choice has made us the inheritors of a tradition of existential emptiness — but that has impalded to us to go back to the jungles and recover this thing. … The question is, can we dream a dream that is sufficiently noble that we give meaning to the sacrifices that have been made to allow the 20th century to exist … I am convinced that if there were no shamanic pipeline, there would be no higher life, as we know it, on this planet. … We are all cells of a much larger body, and like the cells of our own body it is hard for us to glimpse the whole pattern of the whole of what is happening, and yet we can sense that there is a purpose, and there is a pattern...

Mathnawi
Teachings of Rumi (1999)
Context: "There's no courage", The Prophet said, "before the war has begun."
Drunkards vaunt their bravery when you speak of war.
But in the blaze of battle they scatter like mice.
I'm astonished by the man who wants purity
And yet trembles when the harshness of polishing begin...
When a man beats a carpet again and again
It's not the carpet he's attacking, but the dirt in it.

Source: Sylvie and Bruno (1889), Chapter 25 : Looking Eastward

Remarks after the Solvay Conference (1927)
Context: I feel very much like Dirac: the idea of a personal God is foreign to me. But we ought to remember that religion uses language in quite a different way from science. The language of religion is more closely related to the language of poetry than to the language of science. True, we are inclined to think that science deals with information about objective facts, and poetry with subjective feelings. Hence we conclude that if religion does indeed deal with objective truths, it ought to adopt the same criteria of truth as science. But I myself find the division of the world into an objective and a subjective side much too arbitrary. The fact that religions through the ages have spoken in images, parables, and paradoxes means simply that there are no other ways of grasping the reality to which they refer. But that does not mean that it is not a genuine reality. And splitting this reality into an objective and a subjective side won't get us very far.

And both epithets will be false. After all this, is life worth the trouble? And yet we live - out of curiosity! We expect something new... How absurd, and yet how vexatious!
A Hero of Our Time (1840; rev. 1841)

Book 2, chapter 44: Funeral oration, as translated at "In Defense of Democracy" http://www.cooperativeindividualism.org/pericles_in-defense-of-democracy.html
Verse 4 is sometimes freely translated as The secret to happiness is freedom. And the secret to freedom is courage.
History of the Peloponnesian War
Context: I could tell you a long story (and you know it as well as I do) about what is to be gained by beating the enemy back. What I would prefer is that you should fix your eyes every day on the greatness of Athens as she realty is, and should fall in love with her. When you realize her greatness, then reflect that what made her great was men with a spirit of adventure, men who knew their duty, men who were ashamed to fall below a certain standard. If they ever failed in an enterprise, they made up their minds that at any rate the city should not find their courage lacking to her, and they gave to her the best contribution that they could. They gave her their lives, to her and to all of us, and for their own selves they won praises that never grow old, the most splendid of sepulchers — not the sepulchre in which their bodies are laid, but where their glory remains eternal in men's minds, always there on the right occasion to stir others to speech or to action. For famous men have the whole earth as their memorial: it is not only the inscriptions on their graves in their own country that mark them out; no, in foreign lands also, not in any visible form but in people's hearts, their memory abides and grows. It is for you to try to be like them. Make up your minds that happiness depends on being free, and freedom depends on being courageous.

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.

2012, Re-election Speech (November 2012)
Context: Democracy in a nation of 300 million can be noisy and messy and complicated. We have our own opinions. Each of us has deeply held beliefs. And when we go through tough times, when we make big decisions as a country, it necessarily stirs passions, stirs up controversy. That won't change after tonight, and it shouldn't. These arguments we have are a mark of our liberty. We can never forget that as we speak people in distant nations are risking their lives right now just for a chance to argue about the issues that matter, the chance to cast their ballots like we did today. But despite all our differences, most of us share certain hopes for America's future.

Book I, 1
Histories (100-110)

"Silly Love Songs", 1976
Lyrics, Wings
Context: You'd think that people would have had enough of silly love songs
I look around me and I see it isn't so
Some people want to fill the world with silly love songs
And what's wrong with that?
I'd like to know
'Cause here I go again...
I love you.

Quoted in interview, The Paris Review (Fall 1965)
Context: You know, they ask me if I were on a desert island and I knew nobody would ever see what I wrote, would I go on writing. My answer is most emphatically yes. I would go on writing for company. Because I'm creating an imaginary — it's always imaginary — world in which I would like to live.

Ἄριστον μὲν ὕδωρ, ὁ δὲ χρυσὸς αἰθόμενον πῦρ ἅτε διαπρέπει
νυκτὶ μεγάνορος ἔξοχα πλούτου.
Olympian 1, line 1-2; page 1
Closer translation:
Best is water, but gold stands out blazing like fire
at night beyond haughty wealth.
Olympian Odes (476 BC)

Barks and Purrs
Context: Toby-Dog: It seems to me that of the two of us it's you they make the most of, and yet you do all the grumbling.
Kiki-The-Demure: A dog's logic, that! The more one gives the more I demand.
Toby-Dog: That's wrong. It's indiscreet.
Kiki-The-Demure: Not at all. I have a right to everything.
Toby-Dog: To everything? And I?
Kiki-The-Demure: I don't imagine you lack anything, do you?
Toby-Dog: Ah, I don't know. Sometimes in my very happiest moments, I feel like crying. My eyes grow dim, my heart seems to choke me. I would like to be sure, in such times of anguish, that everybody loves me; that there is nowhere in the world a sad dog behind a closed door, that no evil will ever come...
Kiki-The-Demure: And then what dreadful thing happens?
Toby-Dog: You know very well! Inevitably, at that moment She appears, carrying a bottle with horrible yellow stuff floating in it — Castor Oil!

Wording in Ideas and Opinions: Common to all these types is the anthropomorphic character of their conception of God. In general, only individuals of exceptional endowments, and exceptionally high-minded communities, rise to any considerable extent above this level. But there is a third stage of religious experience which belongs to all of them, even though it is rarely found in a pure form: I shall call it cosmic religious feeling. It is very difficult to elucidate this feeling to anyone who is entirely without it, especially as there is no anthropomorphic conception of God corresponding to it. The individual feels the futility of human desires and aims and the sublimity and marvelous order which reveal themselves both in nature and in the world of thought. Individual existence impresses him as a sort of prison and he wants to experience the universe as a single significant whole. The beginnings of cosmic religious feeling already appear at an early stage of development, e.g., in many of the Psalms of David and in some of the Prophets. Buddhism, as we have learned especially from the wonderful writings of Schopenhauer, contains a much stronger element of this. The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man's image; so that there can be no church whose central teachings are based on it. Hence it is precisely among the heretics of every age that we find men who were filled with this highest kind of religious feeling and were in many cases regarded by their contemporaries as atheists, sometimes also as saints. Looked at in this light, men like Democritus, Francis of Assisi, and Spinoza are closely akin to one another.
1930s, Religion and Science (1930)
Context: Common to all these types is the anthropomorphic character of the idea of God. Only exceptionally gifted individuals or especially noble communities rise essentially above this level; in these there is found a third level of religious experience, even if it is seldom found in a pure form. I will call it the cosmic religious sense. This is hard to make clear to those who do not experience it, since it does not involve an anthropomorphic idea of God; the individual feels the vanity of human desires and aims, and the nobility and marvelous order which are revealed in nature and in the world of thought. He feels the individual destiny as an imprisonment and seeks to experience the totality of existence as a unity full of significance. Indications of this cosmic religious sense can be found even on earlier levels of development—for example, in the Psalms of David and in the Prophets. The cosmic element is much stronger in Buddhism, as, in particular, Schopenhauer's magnificent essays have shown us. The religious geniuses of all times have been distinguished by this cosmic religious sense, which recognizes neither dogmas nor God made in man's image. Consequently there cannot be a church whose chief doctrines are based on the cosmic religious experience. It comes about, therefore, that we find precisely among the heretics of all ages men who were inspired by this highest religious experience; often they appeared to their contemporaries as atheists, but sometimes also as saints. Viewed from this angle, men like Democritus, Francis of Assisi, and Spinoza are near to one another.

Prefatory Remarks
The Philosophical Letters
Context: The reason passes, like the heart, through certain epochs and transitions, but its development is not so often portrayed. Men seem to have been satisfied with unfolding the passions in their extremes, their aberration, and their results, without considering how closely they are bound up with the intellectual constitution of the individual.

Source: The Warrior Within : The Philosophies of Bruce Lee (1996), p. 66
Context: The happiness that is derived from excitement is like a brilliant fire — soon it will go out. Before we married, we never had the chance to go out to nightclubs. We only spent our nights watching TV and chatting. Many young couples live a very exciting life when they are in love. So, when they marry, and their lives are reduced to calmness and dullness, they will feel impatient and will drink the bitter cup of a sad marriage.

New York Times interview (1985)

Fragment No. 95
Blüthenstaub (1798)
Context: Before abstraction everything is one, but one like chaos; after abstraction everything is united again, but this union is a free binding of autonomous, self-determined beings. Out of a mob a society has developed, chaos has been transformed into a manifold world.

Source: The Beatles Anthology (2000), p. 120
Context: I don't mind people putting us down, because if everybody really liked us, it would be a bore. You've got to have people putting you down. It doesn't give any edge to it if everybody just falls flat on their face saying, "You're great." We enjoy some of the criticisms as well, they're quite funny; some of the clever criticisms, not the ones that don't know anything, but some of the clever ones are quite fun.

The Atheism Tapes (2004)
Context: Maybe at the very bottom of it... I really don't like God. You know, it's silly to say I don't like God because I don't believe in God, but in the same sense that I don't like Iago, or the Reverend Slope or any of the other villains of literature, the god of traditional Judaism and Christianity and Islam seems to me a terrible character. He's a god who will... who obsessed the degree to which people worship him and anxious to punish with the most awful torments those who don't worship him in the right way. Now I realise that many people don't believe in that any more who call themselves Muslims or Jews or Christians, but that is the traditional God and he's a terrible character. I don't like him.

St. X
Adonais (1821)
Context: Lost Angel of a ruined Paradise!
She knew not 'twas her own; as with no stain
She faded, like a cloud which had outwept its rain.

Originally delivered as a lecture (late 1927); Pure Poetry: Notes for a Lecture The Creative Vision (1960)
Context: For the musician, before he has begun his work, all is in readiness so that the operation of his creative spirit may find, right from the start, the appropriate matter and means, without any possibility of error. He will not have to make this matter and means submit to any modification; he need only assemble elements which are clearly defined and ready-made. But in how different a situation is the poet! Before him is ordinary language, this aggregate of means which are not suited to his purpose, not made for him. There have not been physicians to determine the relationships of these means for him; there have not been constructors of scales; no diapason, no metronome, no certitude of this kind. He has nothing but the coarse instrument of the dictionary and the grammar. Moreover, he must address himself not to a special and unique sense like hearing, which the musician bends to his will, and which is, besides, the organ par excellence of expectation and attention; but rather to a general and diffused expectation, and he does so through a language which is a very odd mixture of incoherent stimuli.

"Letter to Our European Friends" (4 February 2008)

The Mouse's Petition (1773)

Speech at the Audubon Ballroom in Harlem (13 December 1964), later published in Malcolm X Speaks: Selected Speeches and Statements (1965), edited by George Breitman, p. 93
Context: The press is so powerful in its image-making role, it can make the criminal look like he's a the victim and make the victim look like he's the criminal. This is the press, an irresponsible press. It will make the criminal look like he's the victim and make the victim look like he's the criminal. If you aren't careful, the newspapers will have you hating the people who are being oppressed and loving the people who are doing the oppressing.
If you aren't careful, because I've seen some of you caught in that bag, you run away hating yourself and loving the man — while you're catching hell from the man. You let the man maneuver you into thinking that it's wrong to fight him when he's fighting you. He's fighting you in the morning, fighting you in the noon, fighting you at night and fighting you all in between, and you still think it's wrong to fight him back. Why? The press. The newspapers make you look wrong.

Black Elk Speaks (1961)
Context: When a vision comes from the thunder beings of the West, it comes with terror like a thunder storm; but when the storm of vision has passed, the world is greener and happier; for wherever the truth of vision comes upon the world, it is like a rain. The world, you see, is happier after the terror of the storm. … you have noticed that truth comes into this world with two faces. One is sad with suffering, and the other laughs; but it is the same face, laughing or weeping. … as lightning illuminates the dark, for it is the power of lightning that heyokas have.

"Father’s Old Blue Cardigan", Men in the Off Hours, Knopf (New York, NY), 2000.

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.

1940s, Philosophy for Laymen (1946)
Context: The demand for certainty is one which is natural to man, but is nevertheless an intellectual vice. If you take your children for a picnic on a doubtful day, they will demand a dogmatic answer as to whether it will be fine or wet, and be disappointed in you when you cannot be sure. The same sort of assurance is demanded, in later life, of those who undertake to lead populations into the Promised Land. “Liquidate the capitalists and the survivors will enjoy eternal bliss.” “Exterminate the Jews and everyone will be virtuous.” “Kill the Croats and let the Serbs reign.” “Kill the Serbs and let the Croats reign.” These are samples of the slogans that have won wide popular acceptance in our time. Even a modicum of philosophy would make it impossible to accept such bloodthirsty nonsense. But so long as men are not trained to withhold judgment in the absence of evidence, they will be led astray by cocksure prophets, and it is likely that their leaders will be either ignorant fanatics or dishonest charlatans. To endure uncertainty is difficult, but so are most of the other virtues. For the learning of every virtue there is an appropriate discipline, and for the learning of suspended judgment the best discipline is philosophy.
But if philosophy is to serve a positive purpose, it must not teach mere skepticism, for, while the dogmatist is harmful, the skeptic is useless. Dogmatism and skepticism are both, in a sense, absolute philosophies; one is certain of knowing, the other of not knowing. What philosophy should dissipate is certainty, whether of knowledge or of ignorance.

Under Fire (1916), Ch. 24 - The Dawn
Context: Waking, Paradis and I look at each other, and remember. We return to life and daylight as in a nightmare. In front of us the calamitous plain is resurrected, where hummocks vaguely appear from their immersion, the steel-like plain that is rusty in places and shines with lines and pools of water, while bodies are strewn here and there in the vastness like foul rubbish, prone bodies that breathe or rot.
Paradis says to me, "That's war."
"Yes, that's it," he repeats in a far-away voice, "that's war. It's not anything else."
He means — and I am with him in his meaning — "More than attacks that are like ceremonial reviews, more than visible battles unfurled like banners, more even than the hand-to-hand encounters of shouting strife, War is frightful and unnatural weariness, water up to the belly, mud and dung and infamous filth. It is befouled faces and tattered flesh, it is the corpses that are no longer like corpses even, floating on the ravenous earth. It is that, that endless monotony of misery, broken, by poignant tragedies; it is that, and not the bayonet glittering like silver, nor the bugle's chanticleer call to the sun!"
Paradis was so full of this thought that he ruminated a memory, and growled, "D'you remember the woman in the town where we went about a bit not so very long ago? She talked some drivel about attacks, and said, 'How beautiful they must be to see!'"
A chasseur who was full length on his belly, flattened out like a cloak, raised his bead out of the filthy background in which it was sunk, and cried, 'Beautiful? Oh, hell! It's just as if an ox were to say, 'What a fine sight it must be, all those droves of cattle driven forward to the slaughter-house!'

The Notebooks of Leonardo da Vinci (1883), II Linear Perspective
Context: All objects project their whole image and likeness, diffused and mingled in the whole of the atmosphere, opposite to themselves. The image of every point of the bodily surface, exists in every part of the atmosphere. All the images of the objects are in every part of the atmosphere.

The Circle, p. 21
Catching the Big Fish (2006)
Context: I like the saying "The world is as you are." And I think films are as you are. That's why, although the frames of a film are always the same — the same number, in the same sequence, with the same sounds — every screening is different. The difference is sometimes subtle but it's there. It depends on the audience. There is a circle that goes from the audience to the film and back. Each person is looking and thinking and feeling and coming up with his or her own sense of things. And it's probably different from what I fell in love with.
So you don’t know how it's going to hit people. But if you thought about how it's going to hit people, or if it's going to hurt someone, or if it's going to do this or do that, then you would have to stop making films. You just do these things that you fall in love with, and you never know what's going to happen.

2012
Context: On world economy: "I see the crisis like a theatrical play that concerns the world – not just Greece... But, I am afraid that it is not easy for any country today to decide their own future... Corruption is another way for just a few to benefit... It's a game. What you read is not what's happening. The whole planet is in trouble for the same reason... Generally speaking, yes, greed and capital. In other words, banking".

As translated in Masnavi I Ma'navi : The Spiritual Couplets of Maulána Jalálu-'d-Dín Muhammad Rúmí (1898) edited by Edward Henry Whinfield Book IV, Story IV : "Bayazid and his impious sayings when beside himself" <!-- also quoted in The Perennial Philosophy (1945) by Aldous Huxley -->

Introducing "Who by Fire"
Warsaw concert (1985)
Context: I come from a country where we do not have the same struggles as you have. I respect your struggles. And it may surprise you, but I respect both sides of this struggle. It seems to be that in Europe there needs to be a left foot and a right foot to move forward. I wish that both feet move forward and the body moves towards its proper destiny. This is an intense country; the people are heroic, the spirit is independent. It is a difficult country to govern, it needs a strong government and a strong union. … I would like to say to you, to the leaders of the left, and the leaders of the right, I sing... I sing for everyone. My song has no flag, my song has no party. And I say the prayer, that we said in our synagogue, I say it for the leader of your union and the leader of your party. May the Lord put a spirit, a wisdom and understanding into the hearts of your leaders and into the hearts of all their counsellors.

As quoted in "John Glenn had the stuff U.S. heroes are made of" by Howard Wilkinson, in The Cincinnati Enquirer (20 February 2002).
Context: I don't think many people remember what life was like in those days … This was the era when the Russians were claiming superiority, and they could make a pretty good case — they put up Sputnik in '57; they had already sent men into space to orbit the earth… There was this fear that perhaps communism was the wave of the future. The astronauts, all of us, really believed we were locked in a battle of democracy versus communism, where the winner would dominate the world.

Book II, 2.62-[4]-[5]
History of the Peloponnesian War, Book II

The Humanist interview (2012)
Context: There were never that many women stand-up comics in the past because the power to make people laugh is also a power that gets people upset. But the ones who were performing were making jokes on themselves usually and now that’s changed. So there are no rules exactly but I think if you see a whole group of people only being self-deprecating, it’s a problem.
But I have always employed humor, and I think it’s absolutely crucial that we do because, among other things, humor is the only free emotion. I mean, you can compel fear, as we know. You can compel love, actually, if somebody is isolated and dependent — it’s like the Stockholm syndrome. But you can’t compel laughter. It happens when two things come together and make a third unexpectedly. It happens when you learn something, too. I think it was Einstein who said he had to be careful when he shaved because if he thought of something suddenly, he’d laugh and cut himself.
So I think laughter is crucial. Some of the original cultures, like the Dalit and the Native American, don’t separate laughter and seriousness. There’s none of this kind of false Episcopalian solemnity.