Quotes about mind

page 93

Dylan Thomas and Hector Berlioz (1956).
Context: Genius is unquestionably a great trial, when it takes the romantic form, and genius and romance are so associated in the public mind that many people recognize no other kind. There are other forms of genius, of course, and though they create their own problems, they are not "impossible" people. But O, how deeply we should thank God for these impossible people like Berlioz and Dylan Thomas! What a weary, grey, well-ordered, polite, unendurable hell this would be without them!

Black Boy (1945)

Introduction to Nemesis (1989)
General sources
Context: I made up my mind long ago to follow one cardinal rule in all my writing — to be clear. I have given up all thought of writing poetically or symbolically or experimentally, or in any of the other modes that might (if I were good enough) get me a Pulitzer prize. I would write merely clearly and in this way establish a warm relationship between myself and my readers, and the professional critics — Well, they can do whatever they wish.

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, Second Part.
Second Part of Narrative

"Close Encounters of the Fourth Kind" http://www.thenation.com/docprint.mhtml?i=20061211&s=leonard, The Nation (22 November 2006)
Context: Where did all the liberals go? If the gringos in their villas dream at all, it's of sugar-plum stock options. Never mind social justice, what happened to habeas corpus? Faith-based globocops police the words in our mouths and the behaviors in our bed while sorehead cable blabbercasters rant them on. Blood lust, wet dreams, collateral damage and extraordinary rendition; Halliburton and Abu Ghraib; an erotics of property, a theology of greed and a holy war on the poor, the old, the sick, the odd and the other — when oh when will the Tatzelwurm turn?

Life Without Principle (1863)
Context: Read not the Times. Read the Eternities. Conventionalities are at length as bad as impurities. Even the facts of science may dust the mind by their dryness, unless they are in a sense effaced each morning, or rather rendered fertile by the dews of fresh and living truth. Knowledge does not come to us by details, but in flashes of light from heaven. Yes, every thought that passes through the mind helps to wear and tear it, and to deepen the ruts, which, as in the streets of Pompeii, evince how much it has been used. How many things there are concerning which we might well deliberate, whether we had better know them, — had better let their peddling-carts be driven, even at the slowest trot or walk, over that bridge of glorious span by which we trust to pass at last from the farthest brink of time to the nearest shore of eternity! Have we no culture, no refinement, — but skill only to live coarsely and serve the Devil? — to acquire a little worldly wealth, or fame, or liberty, and make a false show with it, as if we were all husk and shell, with no tender and living kernel to us? Shall our institutions be like those chestnut-burs which contain abortive nuts, perfect only to prick the fingers?

Book VII, 1323b.1
Politics

Ch I: The Victorian Compromise and Its Enemies (p. 17)
The Victorian Age in Literature (1913)
Context: The mind moves by instincts, associations and premonitions and not by fixed dates or completed processes. Action and reaction will occur simultaneously: or the cause actually be found after the effect. Errors will be resisted before they have been properly promulgated: notions will be first defined long after they are dead.

Miscellaneous
Context: Q: How are peace and happiness related? Is peace the only real happiness? A: When happiness moves beyond the mind, that is happiness. (March 26, 2016)

Source: Poverty (1912), p. 12
Context: During the entire last century many of the best minds were engaged in the study of social and economic questions. At the beginning of this new century we are still asking "riddles about the starving." After many years of most elaborate investigations printed in thousands of volumes issued by federal and state governments we are almost as far from any definite knowledge concerning the extent of poverty as we have ever been.

Source: Time and the observer (1995), pp. 183–247
Context: Wherever there is a conscious mind, there is a point of view. A conscious mind is an observer, who takes in the information that is available at a particular (roughly) continuous sequence of times and places in the universe. A mind is thus a locus of subjectivity, a thing it is like something to be (Farrell, 1950, Nagel, 1974). What it is like to be that thing is partly determined by what is available to be observed or experienced along the trajectory through space-time of that moving point of view, which for most practical purposes is just that: a point. For instance, the startling dissociation of the sound and appearance of distant fireworks is explained by the different transmission speeds of sound and light, arriving at the observer (at that point) at different times, even though they left the source simultaneously.

Words I Wish I Wrote (1997)
Context: My convictions have validity for me because I have experimented with the compounds of ideas of others in the laboratory of my mind. And I've tested the results in the living out of my life. At twenty-one, I had drawn an abstract map based on the evidence of others. At sixty, I have accumulated a practical guide grounded in my own experience. At twenty-one, I could discuss transportation theory with authority. At sixty, I know which bus to catch to go where, what the fare is, and how to get back home again. It is not my bus, but I know how to use it.

Jesus and the Disinherited (1949), p. 88
Context: Jesus rejected hatred because he saw that hatred meant death to the mind, death to the spirit, and death to communion with his Father. He affirmed life; and hatred was the great denial.

The General History of Polybius as translated by James Hampton' (1762), Vol. II, pp. 177-178
The Histories

Holidays in Hell (1989)

7A:1, as translated by Wing-tsit Chan in A Source Book in Chinese Philosophy (1963), p. 62
The Mencius

Autobiography (1873)
Context: I had obtained some distinction, and felt myself of some importance, before the desire of distinction and of importance had grown into a passion: and little as it was which I had attained, yet having been attained too early, like all pleasures enjoyed too soon, it had made me blasé and indifferent to the pursuit. Thus neither selfish nor unselfish pleasures were pleasures to me. And there seemed no power in nature sufficient to begin the formation of my character anew, and create in a mind now irretrievably analytic, fresh associations of pleasure with any of the objects of human desire.

As quoted in "Space is still the place" by W. Kim Heron in Metro Times (6 June 2007) http://www.metrotimes.com/editorial/story.asp?id=10582
Context: People have a lot more of the unknown than the known in their minds. The unknown is great; it's like the darkness. Nobody made that. It just happens. Light and all that — someone made that; it's written that they did. But nobody made the darkness. My music is about dark tradition. Dark tradition means a lot more about than black tradition. There's a lot of division in what they call black. I'm not into division. I'm into coordination, discipline and tradition.

Afterword to his short story "The Children's Story" (1963).
The Children's Story (1982)
Context: I asked all kinds of people of every age, "You know the 'I pledge allegiance…'" but before I could finish, at once they would all parrot it, the words almost always equally blurred. In every case discovered that not one teacher, ever — or anyone — had ever explained the words to any one of them. Everyone just had to learn it to say it. The Children's Story came into being that day. It was then that I realized how completely vulnerable my child's mind was — any mind for that matter — under controlled circumstances. Normally I write and rewrite and re-rewrite, but this story came quickly — almost by itself. Barely three words were changed. It pleases me greatly because it keeps asking me questions … Questions like what's the use of "I pledge allegiance" without understanding? Like why is it so easy to divert thoughts and implant others? Like what is freedom and why is it so hard to explain? The Children's Story keeps asking me all sorts of questions I cannot answer. Perhaps you can — then your children will…

Way Station (1963)
Context: His mind went back to that strange business of the spiritual force and the even stranger machine which had been built eons ago, by means of which the galactic people were able to establish contact with the force. There was a name for that machine, but there was no word in the English language which closely approximated it. "Talisman" was the closest, but Talisman was too crude a word. Although that had been the word that Ulysses had used when, some years ago, they had talked of it.

Ch. 12

Quoted, This Side of Paradise (1920)
Context: I simply state that I'm a product of a versatile mind in a restless generation — with every reason to throw my mind and pen in with the radicals. Even if, deep in my heart, I thought we were all blind atoms in a world as limited as a stroke of a pendulum, I and my sort would struggle against tradition; try, at least, to displace old cants with new ones. I've thought I was right about life at various times, but faith is difficult. One thing I know. If living isn't seeking for the grail it may be a damned amusing game.

<!-- http://www.vialibri.net/552display_i/year_1820_600_491675.html DEAD LINK as of 2014·09·06 --> Letter to William James MacNeven (1820); quoted in "The Red Harlot of Liberty: The Rise and Fall of Frances Wright" by Kimberly Nichols in Newtopia Magazine (15 May 2013) http://newtopiamagazine.wordpress.com/2013/05/15/the-red-harlot-of-liberty-the-rise-and-fall-of-frances-wright/
Context: Another revolution! Naples free and all of Italy in insurrection! How wonderful has been the march of the human mind in these last thirty years … so may it be till the last link of the chains of slavery is broken and the banner of freedom waves over the whole earth!

Address at the Rameswaram Temple on Real Worship
Context: It is in love that religion exists and not in ceremony, in the pure and sincere love in the heart. Unless a man is pure in body and mind, his coming into a temple and worshipping Shiva is useless. The prayers of those that are pure in mind and body will be answered by Shiva, and those that are impure and yet try to teach religion to others will fail in the end. External worship is only a symbol of internal worship; but internal worship and purity are the real things. Without them, external worship would be of no avail. Therefore you must all try to remember this.
People have become so degraded in this Kali Yuga that they think they can do anything, and then they can go to a holy place, and their sins will be forgiven. If a man goes with an impure mind into a temple, he adds to the sins that he had already, and goes home a worse man than when he left it.

Song lyrics, The Freewheelin' Bob Dylan (1963), Don't Think Twice, It's All Right
Context: I ain't saying you treated me unkind
You could have done better but I don't mind
You just kinda wasted my precious time
But don't think twice, it's all right.

Talks and Dialogues Saanen 1968 : 1st Public Talk (7 July 1968) http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=4&chid=2
1960s
Context: There are the states of inattention and of attention. When you are completely giving your mind, your heart, your nerves, everything you have, to attend, then the old habits, the mechanical responses, do not enter into it, thought does not come into it at all. But we cannot maintain that all the time, so we are mostly in a state of inattention, a state in there is not an alert choiceless awareness. What takes place? There is inattention and rare attention and we are trying to bridge the one to the other. How can my inattention become attention or, can attention be complete, all the time?

As quoted by Swami Sadananda Saraswati in his Introduction to Autobiography of Swami Sivananda (2000 web edition) http://www.dlshq.org/download/autobio.htm
Context: The life of a mendicant during pilgrimages helped me to develop in a great measure forbearance, equal vision and a balanced mind in pleasure and pain. I met many Mahatmas and learnt wonderful lessons. On some days I had to go without food and walk mile after mile. With a smile I faced all hardships.

1963, UN speech
Context: But peace does not rest in charters and covenants alone. It lies in the hearts and minds of all people. And if it is cast out there, then no act, no pact, no treaty, no organization can hope to preserve it without the support and the wholehearted commitment of all people. So let us not rest all our hopes on parchment and on paper; let us strive to build peace, a desire for peace, a willingness to work for peace, in the hearts and minds of all our people. I believe that we can. I believe the problems of human destiny are not beyond the reach of human beings.

Source: Pierrette (1840), Ch. IV: Pierrette.
Context: Little minds need to practise despotism to relieve their nerves, just as great souls thirst for equality in friendship to exercise their hearts. Narrow natures expand by persecuting as much as others through beneficence; they prove their power over their fellows by cruel tyranny as others do by loving kindness; they simply go the way their temperaments drive them. Add to this the propulsion of self-interest and you may read the enigma of most social matters.

The Saviors of God (1923)
Context: I will not accept boundaries; appearances cannot contain me; I choke! To bleed in this agony, and to live it profoundly, is the second duty.
The mind is patient and adjusts itself, it likes to play; but the heart grows savage and will not condescend to play; it stifles and rushes to tear apart the nets of necessity.

Source: Liber Null & Psychonaut (1987), p. 28
Context: Kia cannot be experienced directly because it is the basis of consciousness (or experience), and it has no fixed qualities which the mind can latch on to. Kia is the consciousness, it is the elusive "I" which confers self-awareness but does not seem to consist of anything itself. Kia can sometimes be felt as ecstasy or inspiration, but it is deeply buried in the dualistic mind. It is mostly trapped in the aimless wanderings of thought and in the identification with experience and in that cluster of opinions about ourselves called ego. Magic is concerned with giving the Kia more freedom and flexibility and with providing means by which it can manifest its occult power. Kia is capable of occult power because it is a fragment of the great life force of the universe.

Book II: The Familiar, Ch. 18
The Passage Trilogy, The Twelve (2012)
Context: His gaze widened, then taking in the entirety of the camp. All these people: they were trapped. And not merely by the wires that surrounded them. Physical barricades were nothing compared to the wires of the mind. What had truly imprisoned them was one another. Husbands and wives, parents and children, friends and companions: what they believed had given them strength in their lives had actually done the opposite. Guilder recalled the couple who lived across the street from his townhouse, trading off their sleeping daughter on the way to the car. How heavy that burden must have felt in their arms. And when the end swept down upon them all, they would exit the world on a wave of suffering, their agonies magnified a million times over by the loss of her. Would they have to watch her die? Would they perish first, knowing what would become of her in their absence? Which was preferable? But the answer was neither. Love had sealed their doom. Which was what love did. Guilder's father had taught that lesson well enough.

A summation of his opinion of Theodore Roosevelt, indicated in various letters, but not recorded in so succinct a form; often incorrectly stated as his opinion of Franklin D. Roosevelt, as indicated in the p. xiv–xv Introduction to The Essential Holmes (1992) http://books.google.com/books?id=HamEkfqdMcEC&pg=PR14&lpg=PR14, edited by Richard A. Posner.
Attributions

“Life-Line”, p. 24
The Past Through Tomorrow (1967)
Context: There are but two ways of forming an opinion in science. One is the scientific method; the other, the scholastic. One can judge from experiment, or one can blindly accept authority. To the scientific mind, experimental proof is all important and theory is merely a convenience in description, to be junked when it no longer fits. To the academic mind, authority is everything and facts are junked when they do not fit theory laid down by authority.

"A Lesson for the Day; or The Christianity of Christ, of the Church, and of Society" in The Dial (October 1940), p. 196.
Context: Every man has at times in his mind the Ideal of what he should be, but is not. This ideal may be high and complete, or it may be quite low and insufficient; yet in all men, that really seek to improve, it is better than the actual character. Perhaps no one is satisfied with himself, so that he never wishes to be wiser, better, and more holy. Man never falls so low, that he can see nothing higher than himself.

Dijkstra (1986) On a cultural gap http://www.cs.utexas.edu/users/EWD/transcriptions/EWD09xx/EWD924.html (EWD 924).
1980s
Context: A confusion of even longer standing came from the fact that the unprepared included the electronic engineers that were supposed to design, build and maintain the machines. The job was actually beyond the electronic technology of the day, and, as a result, the question of how to get and keep the physical equipment more or less in working condition became in the early days the all-overriding concern. As a result, the topic became – primarily in the USA – prematurely known as ‘computer science’ – which, actually, is like referring to surgery as ‘knife science’ – and it was firmly implanted in people’s minds that computing science is about machines and their peripheral equipment. Quod non [Latin: "Which is not true"]. We now know that electronic technology has no more to contribute to computing than the physical equipment. We now know that programmable computer is no more and no less than an extremely handy device for realizing any conceivable mechanism without changing a single wire, and that the core challenge for computing science is hence a conceptual one, viz., what (abstract) mechanisms we can conceive without getting lost in the complexities of our own making.

Minersville School District v. Gobitis, 310 U.S. 586, 604 (1940).

Mont Saint Michel and Chartres (1904)
Context: Saint Thomas is still alive and overshadows as many schools as he ever did; at all events as many as the Church maintains. He has outlived Descartes and Leibnitz and a dozen other schools of philosophy more or less serious in their day. He has mostly outived Hume, Voltaire and the militant sceptics. His method is typical and classic; his sentences, when interpreted by the Church, seem, even to an untrained mind, intelligible and consistent; his Church Intellectual remains practically unchanged, and, like the Cathedral of Beauvais, erect although the storms of six or seven centuries have prostrated, over and over again, every other social or political or juristic shelter. Compared with it, all modern systems are complex and chaotic, crowded with self-contradictions, anomalies, impracticable functions and out-worn inheritances; but beyond all their practical shortcomings is their fragmentary character. An economic civilisation troubles itself about the universe much as a hive of honey-bees troubles about the ocean, only as a region to be avoided. The hive of Saint Thomas sheltered God and Man, Mind and Matter, The Universe and the Atom, the One and the Multiple, within the walls of a harmonious home.

The Revenge of Bussy D'Ambois (1613), Act V, scene i.

A rant about stupidity... and the coming civil war... (2009)
Context: I've long felt that the best minds of the right had useful things to contribute to a national conversation — even if their overall habit of resistance to change proved wrongheaded, more often than right. At least, some of them had the beneficial knack of targeting and criticizing the worst liberal mistakes, and often forcing needful re-drafting.
That is, some did, way back in when decent republicans and democrats shared one aim — to negotiate better solutions for the republic.
Alas, today's Republican Establishment seems not only incapable but uninterested in negotiation or deliberation. It isn't just the dogmatism, or lockstep partisanship, or Koolaid fantasies spun-up by the Murdoch-Limbaugh hate machine. Heck, even though "culture war" is verifiably the worst direct treason against the United States of America since Fort Sumter, that isn't what boggles most.
It's the stupidity. The vast and nearly uniform dumbitudinousness of ignoring what has happened to conservatism, a transformation of nearly all of the salient traits of Barry Goldwater from:

Science and the Unseen World (1929), III, p.37

Source: Trachiniae, Line 296.

Independence Day speech (1828)
Context: Is there a thought can fill the human mind
More pure, more vast, more generous, more refined
Than that which guides the enlightened patriot's toll:
Not he, whose view is bounded by his soil;
Not he, whose narrow heart can only shrine
The land — the people that he calleth mine;
Not he, who to set up that land on high,
Will make whole nations bleed, whole nations die;
Not he, who, calling that land's rights his pride
Trampleth the rights of all the earth beside;
No: — He it is, the just, the generous soul!
Who owneth brotherhood with either pole,
Stretches from realm to realm his spacious mind,
And guards the weal of all the human kind,
Holds freedom's banner o'er the earth unfurl'd
And stands the guardian patriot of a world!

Address to the Society of Photographic Scientists and Engineers, Los Angeles, California (5 May 1977), published Harvard Magazine (January-February 1978), pp. 23–26 <!-- , and in Zygon Vol. 16, No. 1, (1981) p. 7 - 13 -->
Context: Ordinarily when we talk about the human as the advanced product of evolution and the mind as being the most advanced product of evolution, there is an implication that we are advanced out of and away from the structure of the exterior world in which we have evolved, as if a separate product had been packaged, wrapped up, and delivered from a production line. The view I am presenting proposes a mechanism more and more interlocked with the totality of the exterior. This mechanism has no separate existence at all, being in a thousand ways united with and continuously interacting with the whole exterior domain. In fact there is no exterior red object with a tremendous mind linked to it by only a ray of light. The red object is a composite product of matter and mechanism evolved in permanent association with a most elaborate interlock. There is no tremor in what we call the "outside world" that is not locked by a thousand chains and gossamers to inner structures that vibrate and move with it and are a part of it.
The reason for the painfulness of all philosophy is that in the past, in its necessary ignorance of the unbelievable domains of partnership that have evolved in the relationship between ourselves and the world around us, it dealt with what indeed have been a tragic separation and isolation. Of what meaning is the world without mind? The question cannot exist.

Part Four, Chapter 12.
Blue Highways (1982)
Context: What is it in man that for a long while lies unknown and unseen only one day to emerge and push him into a new land of the eye, a new region of the mind, a place he has never dreamed of? Maybe it's like the force in spores lying quietly under asphalt until the day they push a soft, bulbous mushroom head right through the pavement. There's nothing you can do to stop it.

Source: Science is Not Enough (1967), p. 28 - 29
Context: We puzzle as to whether the universe is bounded or extends forever; whether, indeed, it may only be one universe among many. We speculate as to whether our universe began in a vast explosion, whether it pulsates between utter compression and wide diffusion, whether it is self-renewing and thus unchanged forever. And we are humble.
But science teaches more than this. It continually reminds us that we are still ignorant and there is much to learn. Time and space are interconnected in strange ways; there is no absolute simultaneity. Within the atom occur phenomena concerning which visualization is futile, to which common sense, the guidance from our everyday experience, has no application, which yield to studies by equations that have no meaning except that they work. Mass and energy transform one into another, Gravitation, the solid rock on which Newton built, may be merely a property of the geometry of the cosmos. Life, as its details unfold before us, becomes ever more intricate, emphasizing more and more our wonder that its marvelous functioning could have been produced by chance and time. The human mind, merely in its chemical and physical aspects, takes on new inspiring attributes.
And what is the conclusion? He who follows science blindly, and who follows it alone, comes to a barrier beyond which he cannot see. He who would tell us with the authority of scholarship a complete story of why we exist, of our mission here, has a duty to speak convincingly in a world where men increasingly think for themselves. Exhortation needs to be revised, not to weaken its power, but to increase it, for men who are no longer in the third century. As this occurs, and on the essential and central core of faith, science will of necessity be silent.
But its silence will be the silence of humility, not the silence of disdain. A belief may be larger than a fact. A faith that is overdefined is the very faith most likely to prove inadequate to the great moments of life.

The Usurpation Of Language (1910)
Context: How can the Universe tell its own story save by making use of human speech; how convey its meanings to finite minds save by employing a thinker to declare them? So long as the story remains unspoken, unwritten, can we say it exists at all? Does not the significance of things become a story by the very process which ends in the movement of an intelligently guided pen over a sheet of paper, in the reading of printed types, in the utterance of recognised vocables; and until this process has been accomplished is not the “meaning” a mere promise or unrealized potency? Can we learn the history of the world, and of human life, otherwise than by reading, or hearing it spoken? How, then, can we receive it without the intermediation of a writer, a speaker?

Song lyrics, Cat People (Putting Out Fire) (1982)
Context: See these eyes so red
Red like jungle burning bright
Those who feel me near
Pull the blinds and change their minds.

"An Exposition of the Mission of England: Addressed to the Peoples of Europe" in The Reasoner, Vol. 3, No. 54 (1847), p. 321
Context: It is not, happily, within our power thus to work destruction in the universal womb of things; still within the sphere of human influence — which extends to the uttermost limit of our world's circumambient atmosphere — we can, and do, modify all nature's kingdom; bending towards good or ill, health or disease, harmony or discord, each part, each unit of the universal plan. Upon our just or erroneous comprehension then, of the laws of nature, must depend our adaptation of art for the right improvement or for the ignorant deterioration of Nature's works. And moreover, upon our just or erroneous interpretation of these in the first division of truth — the physical — will depend our interpretation of them in the intellectual and in the moral; from all which it follows, that our system of human economy will present, even as it has ever presented, a practical exhibition of that of the universe. There is more consistency in the human mind, as in the course of events, than is supposed. In both, the first link in the chain decides the last. Man hath ever made a cosmogony in keeping with his views in physics; a scheme of government in keeping with his cosmogony; a theory of ethics in keeping with his government, and a code of law and theology in keeping with his ethics. Every perception of the human mind modifies human practice. Science is but the theory of art.

"Stranger in a Strange Land"
Lyrics, October (1981)
Context: I watched the way it was
The way it was when he was with us
And I really don't mind
Sleeping on the floor
But I couldn't sleep after what I saw
I wrote this letter to tell you
The way I feel.

Source: Brightness Reef (1995), Ch. 25
Context: It's how creativity works. Especially in humans. For every good idea, ten thousand idiotic ones must first be posed, sifted, tried out, and discarded. A mind that's afraid to toy with the ridiculous will never come up with the brilliantly original.

Book IX, line 51
Eclogues (37 BC)

Unfolding Meaning: a weekend of dialogue with David Bohm (1985)<!-- p. 175 -->
Context: The weekend began with the expectation that there would be a series of lectures and informative discussions with emphasis on content. It gradually emerged that something more important was actually involved — the awakening of the process of dialogue itself as a free flow of meaning among all the participants. In the beginning, people were expressing fixed positions, which they were tending to defend, but later it became clear that to maintain the feeling of friendship in the group was much more important than to hold any position. Such friendship has an impersonal quality in the sense that its establishment does not depend on a close personal relationship between participants. A new kind of mind thus begins to come into being which is based on the development of a common meaning that is constantly transforming in the process of the dialogue. People are no longer primarily in opposition, nor can they be said to be interacting, rather they are participating in this pool of common meaning which is capable of constant development and change. In this development the group has no pre-established purpose, though at each moment a purpose that is free to change may reveal itself. The group thus begins to engage in a new dynamic relationship in which no speaker is excluded, and in which no particular content is excluded. Thus far we have only begun to explore the possibilities of dialogue in the sense indicated here, but going further along these lines would open up the possibility of transforming not only the relationship between people, but even more, the very nature of consciousness in which these relationships arise.

"JG Ballard: Theatre of Cruelty" interview by Jean-Paul Coillard in Disturb ezine (1998) http://www.jgballard.ca/interviews/colliard_interview_1998.html
Context: Art is the principal way in which the human mind has tried to remake the world in a way that makes sense. The carefully edited, slow-motion, action replay of a rugby tackle, a car crash or a sex act has more significance than the original event. Thanks to virtual reality, we will soon be moving into a world where a heightened super-reality will consist entirely of action replays, and reality will therefore be all the more rich and meaningful.

Section 8 : Suffering and Consolation
Founding Address (1876), Life and Destiny (1913)
Context: It is written that the last enemy to be vanquished is death. We should begin early in life to vanquish this enemy by obliterating every trace of the fear of death from our minds. Then can we turn to life and fill the whole horizon of our souls with it, turn with added zest toall the serious tasks which it imposes and to the pure delights which here and there it affords.

"Man's Glassy Essence" in The Monist, Vol. III, No. 1 (October 1892)
Context: The consciousness of a general idea has a certain "unity of the ego" in it, which is identical when it passes from one mind to another. It is, therefore, quite analogous to a person, and indeed, a person is only a particular kind of general idea.

Part I, Essay 8: Of Parties in General
Essays, Moral, Political, and Literary (1741-2; 1748)
Context: But such is the nature of the human mind, that it always lays hold on every mind that approaches it; and as it is wonderfully fortified by an unanimity of sentiments, so is it shocked and disturbed by any contrariety. Hence the eagerness, which most people discover in a dispute; and hence their impatience of opposition, even in the most speculative and indifferent opinions.

Spider's Web, from Piece By Piece (2005)
Lyrics

Source: Letter to his daughter (1978), p. 28
Context: We badly need to gather our thoughts and clear our minds. We need a political ceasefire without conceding ideological territory. We need a ceasefire to bury dead thoughts and to overcome fatigue. The modus vivendi has to be honourable and above board. Both sides have lost or, should I say, neither side can win. During the ceasefire a combination of existing forces might create a new order or a new equation between existing forces. Whatever the formula, it cannot be evolved on the battlefield of the old or new cold wars. The new international order has to emerge through the demands of a Third World summit conference. The answer to the North-South conflict, which is more serious than the East-West conflict, has to be found honestly and with unimpeachable integrity. Genuine disarmament will not come on its own or by platitudes at special sessions of the United Nations on disarmament, although, I was among the first to propose such a conference eighteen years ago.

“All the Traps of Earth” (pp. 190-191); closing words.
Short Fiction, Skirmish (1977)
Context: Perhaps all that had happened had been no more than the working out of human destiny. If the human race could not attain directly the paranormal power he held, this instinct of the mind, then they would gain it indirectly through the agency of one of their creations. Perhaps this, after all, unknown to Man himself, had been the prime purpose of the robots.
He turned and walked slowly down the length of village street, his back turned to the ship and the roaring of the captain, walked contentedly into this new world he'd found, into this world that he would make — not for himself, nor for robotic glory, but for a better Mankind and a happier.
Less than an hour before he'd congratulated himself on escaping all the traps of Earth, all the snares of Man. Not knowing that the greatest trap of all, the final and the fatal trap, lay on this present planet.
But that was wrong, he told himself. The trap had not been on this world at all, nor any other world. It had been inside himself.
He walked serenely down the wagon-rutted track in the soft, golden afternoon of a matchless autumn day, with the dog trotting at his heels.
Somewhere, just down the street, the sick baby lay crying in its crib.

Keeping Life Out of Confusion (1938)
Context: When and if fascism comes to America it will not be labeled "made in Germany"; it will not be marked with a swastika; it will not even be called fascism; it will be called, of course, "Americanism." … The high-sounding phrase "the American way" will be used by interested groups intent on profit, to cover a multitude of sins against the American and Christian tradition, such sins as lawless violence, teargas and shotguns, denial of civil liberties … There is an obligation resting on us all to dedicate our minds to the hard task of thinking in terms of Christian objectives and values, so that we may be saved from moral confusion.
For never, probably, has there been a time when there was a more vigorous effort to surround social and international questions with such a fog of distortion and prejudices and hysterical appeal to fear. We have touched a new low in a Congressional investigation this Summer, used by some participating in it to whip up fear and prejudice against many causes of human welfare, such as concern for peace and the rights of labor to bargain collectively.

Lonesome Traveler (1960)

"Here Is New York," Holiday (1948); reprinted in Here is New York (1949)
Context: The subtlest change in New York is something people don't speak much about but that is in everyone's mind. The city, for the first time in its long history, is destructible. A single flight of planes no bigger than a wedge of geese can quickly end this island fantasy, burn the towers, crumble the bridges, turn the underground passages into lethal chambers, cremate the millions. The intimation of mortality is part of New York now: in the sounds of jets overhead, in the black headlines of the latest edition.
All dwellers in cities must dwell with the stubborn fact of annihilation; in New York the fact is somewhat more concentrated because of the concentration of the city itself and because, of all targets, New York has a certain clear priority. In the mind of whatever perverted dreamer who might loose the lightning, New York must hold a steady, irresistible charm.

Dandelion Mind (2010)

Baldwin to the deputation at the end of July, 1936, as quoted in Baldwin : A Biography by Keith Middlemas and John Barnes (1969), p. 947, p. 955. <!-- Weidenfeld and Nicolson -->
1936
Context: We none of us know what is going on in that strange man's mind. We all know the German desire as he has come out with in his book [Mein Kampf] to move East, and if he moves East, I shall not break my heart, but that is another thing. I do not believe he wants to move West, because West would be a very difficult programme for him … If there is any fighting in Europe to be done, I should like to see the Bolsheviks and Nazis doing it.

Source: Power and Innocence (1972), Ch. 11 : The Humanity of the Rebel
Context: I must make the important distinction between the rebel and the revolutionary. One is in ineradicable opposition to the other. The revolutionary seeks an external political change, "the overthrow or renunciation of one government or ruler and the substitution of another." The origin of the term is the word revolve, literally meaning a turnover, as the revolution of a wheel. When the conditions under a given government are insufferable some groups may seek to break down that government in the conviction that any new form cannot but be better. Many revolutions, however, simply substitute one kind of government for another, the second no better than the first — which leaves the individual citizen, who has had to endure the inevitable anarchy between the two, worse off than before. Revolution may do more harm than good.
The rebel, on the other hand, is "one who opposes authority or restraint: one who breaks with established custom or tradition." … He seeks above all an internal change, a change in the attitudes, emotions, and outlook of the people to whom he is devoted. He often seems to be temperamentally unable to accept success and the ease it brings; he kicks against the pricks, and when one frontier is conquered, he soon becomes ill-at-ease and pushes on to the new frontier. He is drawn to the unquiet minds and spirits, for he shares their everlasting inability to accept stultifying control. He may, as Socrates did, refer to himself as the gadfly for the state — the one who keeps the state from settling down into a complacency, which is the first step toward decadance. No matter how much the rebel gives the appearance of being egocentric or of being on an "ego trip," this is a delusion; inwardly the authentic rebel is anything but brash.

We can rehabilitate criminals. We can bring peace and unite cultures.
Transcript of Tom Cruise on Scientology (January 16, 2008)

Source: Oresteia (458 BC), Agamemnon, line 757

Source: Life of Pythagoras, Ch. 1 : Importance of the Subject
Context: Since wise people are in the habit of invoking the divinities at the beginning of any philosophic consideration, this is all the more necessary on studying that one which is justly named after the divine Pythagoras. Inasmuch as it emanated from the divinities it could not be apprehended without their inspiration and assistance. Besides, its beauty and majesty so surpasses human capacity, that it cannot be comprehended in one glance. Gradually only can some details of it be mastered when, under divine guidance we approach the subject with a quiet mind. Having therefore invoked the divine guidance, and adapted ourselves and our style to the divine circumstances, we shall acquiesce in all the suggestions that come to us. Therefore we shall not begin with any excuses for the long neglect of this sect, nor by any explanations about its having been concealed by foreign disciplines, or mystic symbols, nor insist that it has been obscured by false and spurious writings, nor make apologies for any special hindrances to its progress. For us it is sufficient that this is the will of the Gods, which all enable us to undertake tasks even more arduous than these. Having thus acknowledged our primary submission to the divinities, our secondary devotion shall be to the prince and father of this philosophy as a leader.

As quoted in "Stray Questions for: David Eagleman" by Blake Wilson in The New York Times (10 July 2009) http://artsbeat.blogs.nytimes.com/2009/07/10/stray-questions-for-david-eagleman/
Context: Our ignorance of the cosmos is too vast to commit to atheism, and yet we know too much to commit to a particular religion. A third position, agnosticism, is often an uninteresting stance in which a person simply questions whether his traditional religious story (say, a man with a beard on a cloud) is true or not true. But with Possibilianism I’m hoping to define a new position — one that emphasizes the exploration of new, unconsidered possibilities. Possibilianism is comfortable holding multiple ideas in mind; it is not interested in committing to any particular story.

The Patriot (1774)
Context: It ought to be deeply impressed on the minds of all who have voices in this national deliberation, that no man can deserve a seat in parliament, who is not a patriot. No other man will protect our rights: no other man can merit our confidence.
A patriot is he whose publick conduct is regulated by one single motive, the love of his country; who, as an agent in parliament, has, for himself, neither hope nor fear, neither kindness nor resentment, but refers every thing to the common interest.

"Clinical Notes" in The American Mercury (January 1924), p. 75; also in Prejudices, Fourth Series (1924)
1920s
Context: Critical note.—Of a piece with the absurd pedagogical demand for so-called constructive criticism is the doctrine that an iconoclast is a hollow and evil fellow unless he can prove his case. Why, indeed, should he prove it? Is he judge, jury, prosecuting officer, hangman? He proves enough, indeed, when he proves by his blasphemy that this or that idol is defectively convincing—that at least one visitor to the shrine is left full of doubts. The fact is enormously significant; it indicates that instinct has somehow risen superior to the shallowness of logic, the refuge of fools. The pedant and the priest have always been the most expert of logicians—and the most diligent disseminators of nonsense and worse. The liberation of the human mind has never been furthered by dunderheads; it has been furthered by gay fellows who heaved dead cats into sanctuaries and then went roistering down the highways of the world, proving to all men that doubt, after all, was safe—that the god in the sanctuary was finite in his power and hence a fraud. One horse-laugh is worth ten thousand syllogisms. It is not only more effective; it is also vastly more intelligent.

Entry (1954)
Eric Hoffer and the Art of the Notebook (2005)
Context: In products of the human mind, simplicity marks the end of a process of refining, while complexity marks a primitive stage. Michelangelo's definition of art as the purgation of superfluities suggests that the creative effort consists largely in the elimination of that which complicates and confuses a pattern

On The Algebra of Logic (1885)
Context: If the sign were not related to its object except by the mind thinking of them separately, it would not fulfil the function of a sign at all. Supposing, then, the relation of the sign to its object does not lie in a mental association, there must be a direct dual relation of the sign to its object independent of the mind using the sign. In the second of the three cases just spoken of, this dual relation is not degenerate, and the sign signifies its object solely by virtue of being really connected with it. Of this nature are all natural signs and physical symptoms. I call such a sign an index, a pointing finger being the type of the class.
The index asserts nothing; it only says "There!" It takes hold of our eyes, as it were, and forcibly directs them to a particular object, and there it stops. Demonstrative and relative pronouns are nearly pure indices, because they denote things without describing them; so are the letters on a geometrical diagram, and the subscript numbers which in algebra distinguish one value from another without saying what those values are.

The Highest of the High (1953)
Context: Mere intellectuals can never understand me through their intellect. If I am the Highest of the High, it becomes impossible for the intellect to gauge me, nor is it possible for my ways to be fathomed by the limited human mind.
I am not to be attained by those who, loving me, stand reverently by in rapt admiration. I am not for those who ridicule me and point at me with contempt. To have a crowd of tens of millions flocking around me is not what I am for.

1980s
Context: If you are not at all concerned with the world but only with your personal salvation, following certain beliefs and superstitions, following gurus, then I am afraid it will be impossible for you and the speaker to communicate with each other. …We are not concerned at all with private personal salvation but we are concerned, earnestly, seriously, with what the human mind has become, what humanity is facing. We are concerned as human beings, human beings who are not labelled with any nationality. We are concerned at looking at this world and what a human being living in this world has to do, what is his role?

Source: 1960s, Strength to Love (1963), Ch. 1 : A tough mind and a tender heart
Context: Jesus recognized the need for blending opposites. He knew that his disciples would face a difficult and hostile world, where they would confront the recalcitrance of political officials and the intransigence of the protectors of the old order. He knew that they would meet cold and arrogant men whose hearts had been hardened by the long winter of traditionalism. … And he gave them a formula for action, "Be ye therefore as wise as serpents, and harmless as doves." … We must combine the toughness of the serpent with the softness of the dove, a tough mind and a tender heart.

Mind and Nature: A Necessary Unity, 1979

6A:11, as translated by Wing-tsit Chan in A Source Book in Chinese Philosophy (1963), p. 58
The Mencius

First published in the "Movie Answer Man" column (25 July 2004) http://rogerebert.suntimes.com/apps/pbcs.dll/article?AID=/20040725/ANSWERMAN/407250305
Context: Many moviegoers and video viewers say they do not "like" black and white films. In my opinion, they are cutting themselves off from much of the mystery and beauty of the movies.
Black and white is an artistic choice, a medium that has strengths and traditions, especially in its use of light and shadow. Moviegoers of course have the right to dislike b&w, but it is not something they should be proud of. It reveals them, frankly, as cinematically illiterate.
I have been described as a snob on this issue. But snobs exclude; they do not include. To exclude b&w from your choices is an admission that you have a closed mind, a limited imagination, or are lacking in taste.

1940s, Religion and Science: Irreconcilable? (1948)
Context: Does there truly exist an insuperable contradiction between religion and science? Can religion be superseded by science? The answers to these questions have, for centuries, given rise to considerable dispute and, indeed, bitter fighting. Yet, in my own mind there can be no doubt that in both cases a dispassionate consideration can only lead to a negative answer. What complicates the solution, however, is the fact that while most people readily agree on what is meant by "science," they are likely to differ on the meaning of "religion."

Source: Ideas have Consequences (1948), p. 32.
Context: The disappearance of the heroic ideal is always accompanied by the growth of commercialism. There is a cause-and-effect relationship here, for the man of commerce is by the nature of things a relativist; his mind is constantly on the fluctuating values of the marketplace, and there is no surer way to fail than to dogmatize and moralize about things.

Oliver Wendell Holmes, Sr., in "The Autocrat of the Breakfast Table" in The New England Magazine, Vol. 1 (1831), p. 431.
Misattributed

On The Algebra of Logic (1885)
Context: Any character or proposition either concerns one subject, two subjects, or a plurality of subjects. For example, one particle has mass, two particles attract one another, a particle revolves about the line joining two others. A fact concerning two subjects is a dual character or relation; but a relation which is a mere combination of two independent facts concerning the two subjects may be called degenerate, just as two lines are called a degenerate conic. In like manner a plural character or conjoint relation is to be called degenerate if it is a mere compound of dual characters.
A sign is in a conjoint relation to the thing denoted and to the mind. If this triple relation is not of a degenerate species, the sign is related to its object only in consequence of a mental association, and depends upon a habit. Such signs are always abstract and general, because habits are general rules to which the organism has become subjected. They are, for the most part, conventional or arbitrary. They include all general words, the main body of speech, and any mode of conveying a judgment. For the sake of brevity I will call them tokens.

In San Francisco, on the election of Abraham Lincoln (1860) as quoted by W. W. H. Allison, "Colonel Francisco Perea" in Ralph Emerson Twitchell, Old Santa Fe (1914)
Context: Following the receipt of the gladsome news great joy and enthusiasm seemed to fill every heart; and during the night following, the occasion was celebrated by immense processions of men and boys marching through the principal streets to the music of many brass bands, the firing of cannon, and the discharge of anvils. It is needless to say all of us New Mexicans heartily joined in to swell the throng, which continued its hilarity throughout the night. No thought then entered my mind that in the short space of three years I would be a delegate in Congress, thereby admitted to the presence of the greatest statesman in consultation about affairs in the Territory of New Mexico.

1800s, First Inaugural Address (1801)
Context: All, too, will bear in mind this sacred principle, that though the will of the majority is in all cases to prevail, that will to be rightful must be reasonable; that the minority possess their equal rights, which equal law must protect, and to violate would be oppression. Let us, then, fellow-citizens, unite with one heart and one mind. Let us restore to social intercourse that harmony and affection without which liberty and even life itself are but dreary things.

Source: Swords and Plowshares (1972), p. 105
Context: A recruit arriving in a new unit feels lonely, homesick, and insecure. Someone has to welcome him when he arrives and make him understand that he is truly wanted. That responsibility is shared by every officer in the channel of command, beginning with the division commander. I made it a point to try to meet every new soldier joining the Division, usually assembling them in small groups for a handshake and an informal talk. A standard question for a new man was why he had volunteered for parachuting and whether he enjoyed it. On one occasion, a bright-eyed recruit startled me by replying to the latter question with a resounding "No, sir." "Why, then, if you don't like jumping did you volunteer to be a parachutist?" I asked. "Sir, I like to be with people who do like to jump," was the reply. I shook his hand vigorously and assured him that there were at least two of us of the same mind in the Division.

Act IV, scene 1.
Sardanapalus (1821)
Context: But take this with thee: if I was not form'd
To prize a love like thine, a mind like thine,
Nor dote even on thy beauty — as I've doted
On lesser charms, for no cause save that such
Devotion was a duty, and I hated
All that look'd like a chain for me or others
(This even rebellion must avouch); yet hear
These words, perhaps among my last — that none
E'er valued more thy virtues, though he knew not
To profit by them…

Vol. VI, p 5, "First Talk in Rajahmundry (20 November 1949) http://www.jkrishnamurti.com/krishnamurti-teachings/view-text.php?tid=335&chid=4655&w=%22You+cannot+find+truth+through+anybody+else%22, J.Krishnamurti Online, JKO Serial No. 491120
Posthumous publications, The Collected Works
Context: You cannot find truth through anybody else. How can you? Surely, truth is not something static; it has no fixed abode; it is not an end, a goal. On the contrary, it is living, dynamic, alert, alive. How can it be an end? If truth is a fixed point, it is no longer truth; it is then a mere opinion. Sir, truth is the unknown, and a mind that is seeking truth will never find it. For mind is made up of the known; it is the result of the past, the outcome of time — which you can observe for yourself. Mind is the instrument of the known; hence it cannot find the unknown; it can only move from the known to the known. When the mind seeks truth, the truth it has read about in books, that "truth" is self-projected, for then the mind is merely in pursuit of the known, a more satisfactory known than the previous one. When the mind seeks truth, it is seeking its own self-projection, not truth. After all, an ideal is self-projected; it is fictitious, unreal. What is real is what is, not the opposite. But a mind that is seeking reality, seeking God, is seeking the known. When you think of God, your God is the projection of your own thought, the result of social influences. You can think only of the known; you cannot think of the unknown, you cannot concentrate on truth. The moment you think of the unknown, it is merely the self-projected known. So, God or truth cannot be thought about. If you think about it, it is not truth. Truth cannot be sought; it comes to you. You can go after only what is known. When the mind is not tortured by the known, by the effects of the known, then only can truth reveal itself. Truth is in every leaf, every tear; it is to be known from moment to moment. No one can lead you to truth; and if anyone leads you, it can only be to the known.

Response to the question: "I have listened to you for many years and I have become quite good at watching my thoughts and being aware of every thing I do, but I have never touched the deep waters or experienced the transformation of which you speak. Why?"
1950s, Freedom From the Self (1955)
Context: The questioner wants to know why, after these many years of watching, he hasn't found the deep waters. Why should he find them? Do you understand? You think that by watching your own thoughts you are going to get a reward: if you do this, you will get that. You are really not watching at all, because your mind is concerned with gaining a reward. You think that by watching, by being aware, you will be more loving, you will suffer less, be less irritable, get something beyond; so your watching is a process of buying. With this coin you are buying that, which means that your watching is a process of choice; therefore it isn't watching, it isn't attention. To watch is to observe without choice, to see yourself as you are without any movement of desire to change, which is an extremely arduous thing to do; but that doesn't mean that you are going to remain in your present state. You do not know what will happen if you see yourself as you are without wishing to bring about a change in that which you see. Do you understand?

Source: Antigone, Line 563

Preface (Scribner edition, 1872) <!-- New York, Scribner p xxiii - xxiv -->
Chips from a German Workshop (1866)
Context: If there is one thing which a comparative study of religions places in the clearest light, it is the inevitable decay to which every religion is exposed. It may seem almost like a truism, that no religion can continue to be what it was during the lifetime of its founder and its first apostles. Yet it is but seldom borne in mind that without constant reformation, i. e. without a constant return to its fountan-head, every religion, even the most perfect, nay the most perfect on account of its very perfection, more even than others, suffers from its contact with the world, as the purest air suffers froln the mere fact of its being breathed.
Whenever we can trace back a religion to its first beginnings, we find it free from many of the blemishes that offend us in its later phases. The founders of the ancient religions of the world, as far as we can judge, were minds of a high stamp, full of noble aspirations, yearning for truth, devoted to the welfare of their neighbors, examples of purity and unselfishness. What they desired to found upon earth was but seldom realized, and their sayings, if preserved in their original form, offer often a strange contrast to the practice of those who profess to be their disciples. As soon as a religion is established, and more particularly when it has become the religion of a powerful state, the foreign and worldly elements encroach more and more on the original foundation, and human interests mar the simplicity and purity of the plan which the founder had conceived in his own heart, and matured in his communings with his God. Even those who lived with Buddha misunderstood his words, and at the Great Council which had to settle the Buddhist canon, Asoka, the Indian Constantine had to remind the assembled priests that "what had been said by Buddha, that alone was well said;" and that certain works ascribed to Buddha, as, for instance, the instruction given to his son, Râhula, were apocryphal, if not heretical.

Source: The Path to Enlightenment is not a Highway, 1996, p.65

Autobiography (1873)
Context: it might even be questioned if the various causes of deterioration which had been at work in the meanwhile, had not more than counterbalanced the tendencies to improvement. I had learnt from experience that many false opinions may be exchanged for true ones, without in the least altering the habits of mind of which false opinions are the result. The English public, for example, are quite as raw and undiscerning on subjects of political economy since the nation has been converted to free-trade, as they were before; and are still further from having acquired better habits of thought and feeling, or being in any way better fortified against error, on subjects of a more elevated character. For, though they have thrown off certain errors, the general discipline of their minds, intellectually and morally, is not altered. I am now convinced, that no great improvements in the lot of mankind are possible, until a great change takes place in the fundamental constitution of their modes of thought.

Book I, Chapter 2, p. 55
The Origin of Consciousness in the Breakdown of the Bicameral Mind (1976)
Context: Subjective conscious mind is an analog of what is called the real world. It is built up with a vocabulary or lexical field whose terms are all metaphors or analogs of behavior in the physical world. Its reality is of the same order as mathematics. It allows us to shortcut behavioral processes and arrive at more adequate decisions. Like mathematics, it is an operator rather than a thing or repository. And it is intimately bound up with volition and decision.

Winston Churchill, in "The Defence of Freedom and Peace (The Lights are Going Out)", radio broadcast to the United States and to London (16 October 1938).
The 1930s
Context: People say we ought not to allow ourselves to be drawn into a theoretical antagonism between Nazidom and democracy; but the antagonism is here now. It is this very conflict of spiritual and moral ideas which gives the free countries a great part of their strength. You see these dictators on their pedestals, surrounded by the bayonets of their soldiers and the truncheons of their police. On all sides they are guarded by masses of armed men, cannons, aeroplanes, fortifications, and the like — they boast and vaunt themselves before the world, yet in their hearts there is unspoken fear. They are afraid of words and thoughts; words spoken abroad, thoughts stirring at home — all the more powerful because forbidden — terrify them. A little mouse of thought appears in the room, and even the mightiest potentates are thrown into panic. They make frantic efforts to bar our thoughts and words; they are afraid of the workings of the human mind. Cannons, airplanes, they can manufacture in large quantities; but how are they to quell the natural promptings of human nature, which after all these centuries of trial and progress has inherited a whole armoury of potent and indestructible knowledge?

the washed-out, almost invisible blue of a hot, summer noon; the soft robin's egg, sometimes almost greenish blue of a late springtime evening, the darker, almost violet blue of fall. I have become a connoisseur of the coloring that the leaves take on in autumn and I know all the voices and the moods of the woods and river valley. I have, in a measure, entered into communion with nature, and in this wise have followed in the footsteps of Red Cloud and his people, although I am sure that their understanding and their emotions are more fine-tuned than mine are. I have seen, however, the roll of seasons, the birth and death of leaves, the glitter of the stars on more nights than I can number and from all this as from nothing else I have gained a sense of a purpose and an orderliness which it does not seem to me can have stemmed from accident alone.
It seems to me, thinking of it, that there must be some universal plan which set in motion the orbiting of the electrons about the nucleus and the slower, more majestic orbit of the galaxies about one another to the very edge of space. There is a plan, it seems to me, that reaches out of the electron to the rim of the universe and what this plan may be or how it came about is beyond my feeble intellect. But if we are looking for something on which to pin our faith — and, indeed, our hope — the plan might well be it. I think we have thought too small and have been too afraid...
Ch 24
A Choice of Gods (1972)

Song lyrics, Blood on the Tracks (1975), Tangled Up In Blue

The Saviors of God (1923)
Context: The moment is ripe: leave the heart and the mind behind you, go forward, take the third step.
Free yourself from the simple complacency of the mind that thinks to put all things in order and hopes to subdue phenomena. Free yourself from the terror of the heart that seeks and hopes to find the essence of things.
Conquer the last, the greatest temptation of all: Hope. This is the third duty.

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