Quotes about moment

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"Angel Surrounded by Paysans" (1949)
Context: I am one of you and being one of you
Is being and knowing what I am and know.
Yet I am the necessary angel of earth,
Since, in my sight, you see the earth again,
Cleared of its stiff and stubborn, man-locked set
And, in my hearing, you hear its tragic drone
Rise liquidly in liquid lingerings,
Like watery words awash; like meanings said
By repetitions of half-meanings. Am I not,
Myself, only half a figure of a sort,
A figure half seen, or seen for a moment, a man
Of the mind, an apparition appareled in
Apparels of such lightest look that a turn
Of my shoulders and quickly, too quickly, I am gone?

"A Little Cloud"
Dubliners (1914)

By The River Piedra I Sat Down and Wept (1994)
Context: You have to take risks … We will only understand the miracle of life fully when we allow the unexpected to happen. Every day, God gives us the sun — and also one moment in which we have the ability to change everything that makes us unhappy. Every day, we try to pretend that we haven't perceived that moment, that it doesn't exist — that today is the same as yesterday and will be the same as tomorrow. But if people really pay attention to their everyday lives, they will discover that magic moment. It may arrive in the instant when we are doing something mundane, like putting our front-door key in the lock; it may lie hidden in the quiet that follows the lunch hour or in the thousand and one things that all seem the same to us. But that moment exists — a moment when all the power of the stars becomes a part of us and enables us to perform miracles.

Stephen Hero (1944)
Context: This triviality made him think of collecting many such moments together in a book of epiphanies. By an epiphany he meant a sudden spiritual manifestation, whether in the vulgarity of speech or of gesture or in a memorable phase of the mind itself. He believed that it was for the man of letters to record these epiphanies with extreme care, seeing that they themselves are the most delicate and evanescent of moments. He told Cranly that the clock of the Ballast Office was capable of an epiphany. Cranly questioned the inscrutable dial of the Ballast Office with his no less inscrutable countenance:
—Yes, said Stephen. I will pass it time after time, allude to it, refer to it, catch a glimpse of it. It is only an item in the catalogue of Dublin's street furniture. Then all at once I see it and I know at once what it is: epiphany.

Quotes, The Assault on Reason (2007)
Context: History will surely judge America's decision to invade and occupy a fragile and unstable nation that did not attack us and posed no threat to us as a decision that was not only tragic but absurd. Saddam Hussein was a brutal dictator, to be sure, but not one who posed an imminent danger to us. It is a decision that could have been made only at a moment in time when reason was playing a sharply diminished role in our national deliberations.

Gertrude (1910)
Context: That life is difficult, I have often bitterly realized. I now had further cause for serious reflection. Right up to the present I have never lost the feeling of contradiction that lies behind all knowledge. My life has been miserable and difficult, and yet to others, and sometimes to myself, it has seemed rich and wonderful. Man's life seems to me like a long, weary night that would be intolerable if there were not occasionally flashes of light, the sudden brightness of which is so comforting and wonderful, that the moments of their appearance cancel out and justify the years of darkness.

"Heroic Reason", as translated by H. R. Hays, in Selected Writings of Juan Ramon Jimenez (1957) edited by Eugenio Florit, p. 231.
Context: A permanent state of transition is man's most noble condition. When we say an artist is in a state of transition, many believe that we are belittling. In my opinion when people speak of an art of transition this indicates a better art and the best that art can give. Transition is a complete present which unites the past and the future in a momentary progressive ecstasy, a progressive eternity, a true eternity of eternities, eternal moments. Progressive ecstasy is above all dynamic; movement is what sustains life and true death is nothing but lack of movement, be the corpse upright or supine. Without movement life is annihilated, within and without, for lack of dynamic cohesion. But the dynamism should be principally of the spirit, of the idea, it should be a moral dynamic ecstasy, dynamic in relation to progress, ecstatic in relation to permanence.

The Need of Atheism
Context: Because morality is a social necessity, the moment faith in god is banished, man's gaze turns from god to man and he becomes socially conscious. Religious belief prevented the growth of a sense of realism. But atheism at once makes man realistic and alive to the needs of morality. Atheism alone is the surest way to morality. Those who oppose atheism in any form betray their vested interests in inequality of some kind of other.

1850s, The Present Aspect of the Slavery Question (1859)
Context: Mister Douglas in his speech at Memphis expressly says, 'Whenever a territory has a climate, soil, and productions making it the interest of the inhabitants to encourage slave property, they will pass a slave-code and give it encouragement'. He adds that they have a right to do it, and in his late speech at Columbus he declares that there must be no interference with any action of any state, insisting, according to the report, amid great laughter at the exquisite humor of the witticism, 'If you go over to Virginia to steal her Negroes, I trust she will catch you and put you in jail with other thieves'. Ah, Mr. Douglas! Mr. Douglas! if the little child just born to you were stolen from your arms and sold into slavery, and you went through fire and water to rescue her, would you say so airily, so jauntily, with such pleasant humor, that if you went to steal her you trust you would be caught and put in jail with other thieves? And yet not more do you love that child hanging at this moment upon her mother's bosom, than an old slave mother whom I know in the hospital across the river loved the child who forty years ago was torn from her breast and sold, and of whose fate for forty years that silent, sorrowing Rachel has not heard?

Four Screenplays of Ingmar Bergman (1960).
Context: People ask what are my intentions with my films — my aims. It is a difficult and dangerous question, and I usually give an evasive answer: I try to tell the truth about the human condition, the truth as I see it. This answer seems to satisfy everyone, but it is not quite correct. I prefer to describe what I would like my aim to be. There is an old story of how the cathedral of Chartres was struck by lightning and burned to the ground. Then thousands of people came from all points of the compass, like a giant procession of ants, and together they began to rebuild the cathedral on its old site. They worked until the building was completed — master builders, artists, labourers, clowns, noblemen, priests, burghers. But they all remained anonymous, and no one knows to this day who built the cathedral of Chartres.
Regardless of my own beliefs and my own doubts, which are unimportant in this connection, it is my opinion that art lost its basic creative drive the moment it was separated from worship. It severed an umbilical cord and now lives its own sterile life, generating and degenerating itself. In former days the artist remained unknown and his work was to the glory of God. He lived and died without being more or less important than other artisans; 'eternal values,' 'immortality' and 'masterpiece' were terms not applicable in his case. The ability to create was a gift. In such a world flourished invulnerable assurance and natural humility. Today the individual has become the highest form and the greatest bane of artistic creation.
The smallest wound or pain of the ego is examined under a microscope as if it were of eternal importance. The artist considers his isolation, his subjectivity, his individualism almost holy. Thus we finally gather in one large pen, where we stand and bleat about our loneliness without listening to each other and without realizing that we are smothering each other to death. The individualists stare into each other's eyes and yet deny the existence of each other.
We walk in circles, so limited by our own anxieties that we can no longer distinguish between true and false, between the gangster's whim and the purest ideal. Thus if I am asked what I would like the general purpose of my films to be, I would reply that I want to be one of the artists in the cathedral on the great plain. I want to make a dragon's head, an angel, a devil — or perhaps a saint — out of stone. It does not matter which; it is the sense of satisfaction that counts.
Regardless of whether I believe or not, whether I am a Christian or not, I would play my part in the collective building of the cathedral.

Quoted, Short Stories
Source: The Freshest Boy

The reference to Cassius is that of the character in William Shakespeare's play Julius Caesar. Listen to an mp3 sound file http://www.otr.com/murrow_mccarthy.shtml of parts of this statement.
See It Now (1954)
Context: No one familiar with the history of this country can deny that congressional committees are useful. It is necessary to investigate before legislating, but the line between investigating and persecuting is a very fine one and the junior Senator from Wisconsin has stepped over it repeatedly. His primary achievement has been in confusing the public mind as between the internal and the external threats of communism. We must not confuse dissent with disloyalty. We must remember always that accusation is not proof and that conviction depends upon evidence and due process of law. We will not walk in fear, one of another. We will not be driven by fear into an age of unreason, if we dig deep in our history and our doctrine, and remember that we are not descended from fearful men — not from men who feared to write, to speak, to associate and to defend causes that were, for the moment, unpopular. This is no time for men who oppose Senator McCarthy's methods to keep silent, or for those who approve. We can deny our heritage and our history, but we cannot escape responsibility for the result. There is no way for a citizen of a republic to abdicate his responsibilities. As a nation we have come into our full inheritance at a tender age. We proclaim ourselves, as indeed we are, the defenders of freedom, wherever it continues to exist in the world, but we cannot defend freedom abroad by deserting it at home. The actions of the junior Senator from Wisconsin have caused alarm and dismay amongst our allies abroad, and given considerable comfort to our enemies. And whose fault is that? Not really his. He didn't create this situation of fear; he merely exploited it — and rather successfully. Cassius was right. "The fault, dear Brutus, is not in our stars, but in ourselves." Good night, and good luck.

Source: Generation Loss (2007), Ch. 1
Context: There's always a moment when everything changes. … If you don't see it coming, if you blink or you're drunk or just looking the other way — well everything changes anyway, it's not like things would have been different.
But for the rest of your life you're fucked, because you blew it. Maybe no one else knows it, but you do. In my case, it was no secret. Everyone knew I'd blown it. Some people can make do in a situation like that. Me, I've never been good at making do. My life, who could pretend there wasn't a big fucking hole in it.

"Fear and loathing" (2001)
Context: It was the advent of the second plane, sharking in low over the Statue of Liberty: that was the defining moment. Until then, America thought she was witnessing nothing more serious than the worst aviation disaster in history; now she had a sense of the fantastic vehemence ranged against her.

The Expanding Universe (1963)
Context: I heard a famous author say once that the hardest part of writing a book was making yourself sit down at the typewriter. I know what he meant. Unless a writer works constantly to improve and refine the tools of his trade they will be useless instruments if and when the moment of inspiration, of revelation, does come. This is the moment when a writer is spoken through, the moment that a writer must accept with gratitude and humility, and then attempt, as best he can, to communicate to others.
A writer of fantasy, fairly tale, or myth must inevitably discover that he is not writing out of his own knowledge or experience, but out of something both deeper and wider. I think that fantasy must possess the author and simply use him. I know that this is true of A Wrinkle in Time. I can’t possibly tell you how I came to write it. It was simply a book I had to write. I had no choice. And it was only after it was written that I realized what some of it meant.
Very few children have any problem with the world of the imagination; it’s their own world, the world of their daily life, and it’s our loss that so many of us grow out of it.

The Zookeeper's Wife (2008)
Context: In my youth, growing up in a Jewish milieu, there was one thing we did not have to look for and that was exaltation. Every moment is great, we were taught, every moment is unique.

Children of the Albatross (1947)
Context: In the world of the dreamer there was solitude: all the exaltations and joys came in the moment of preparation for living. They took place in solitude. But with action came anxiety, and the sense of insuperable effort made to match the dream, and with it came weariness, discouragement, and the flight into solitude again. And then in solitude, in the opium den of remembrance, the possibility of pleasure again.

Statement at the funeral of Aristotle Onassis, as quoted in Jacqueline Bouvier Kennedy Onassis : A Life (2000) by Donald Spoto.
Context: Aristotle Onassis rescued me at a moment when my life was engulfed with shadows. He brought me into a world where one could find both happiness and love. We lived through many beautiful experiences together which cannot be forgotten, and for which I will be eternally grateful.

Source: Testimony: its Posture in the Scientific World (1859), p. 7
Context: Just suppose for a moment that every fact reported to us by others were viewed in the light of the skeptical system, as to the fallaciousness of the senses and the tendency to self-deception. Should we not from that moment be at a stand-still in all the principal movements of our lives?

Go Rin No Sho (1645), The Wind Book
Context: Some men use a shorter long sword with the intention of jumping in and stabbing the enemy at the unguarded moment when he flourishes his sword. This inclination is bad.
To aim for the enemy's unguarded moment is completely defensive, and undesirable at close quarters with the enemy. Furthermore, you cannot use the method of jumping inside his defense with a short sword if there are many enemies. Some men think that if they go against many enemies with a shorter long sword they can unrestrictedly frisk around cutting in sweeps, but they have to parry cuts continuously, and eventually become entangled with the enemy. This is inconsistent with the true Way of strategy.
The sure Way to win thus is to chase the enemy around in a confusing manner, causing him to jump aside, with your body held strongly and straight.

Lurker's Guide to Babylon 5 : "Passing Through Gethsemane : jms speaks" (13 July (2004) http://www.midwinter.com/lurk/countries/us/guide/048.html.
Context: As an atheist, I believe that all life is unspeakably precious, because it’s only here for a brief moment, a flare against the dark, and then it’s gone forever. No afterlives, no second chances, no backsies. So there can be nothing crueler than the abuse, destruction or wanton taking of a life. It is a crime no less than burning the Mona Lisa, for there is always just one of each. So I cannot forgive.

Source: Anarcho-Syndicalism (1938), Ch. 5 "The Methods of Anarcho-Syndicalism"
Context: Above all it is necessary to cure the labour movement of its inner ossification and rid it of the empty sloganeering of the political parties, so that it may forge ahead intellectually and develop within itself the creative conditions which must precede the realisation of Socialism. The practical attainability of this goal must become for the workers an inner certainty and must ripen into an ethical necessity. The great final goal of Socialism must emerge from all the practical daily struggles, and must give them a social character. In the pettiest struggle, born of the needs of the moment, there must be mirrored the great goal of social liberation, and each such struggle must help to smooth the way and strengthen the spirit which transforms the inner longing of its bearers into will and deed.

Context: To enjoy anything, we cannot be attached to it. William Blake understood this beautifully: He who binds to himself a Joy, Doth the winged life destroy; But he who kisses the Joy as it flies / Lives in Eternity's sunrise. What we usually try to do is capture any joy that comes our way before it can escape. We have our butterfly net and go after the joy like a hunter stalking his prey. We hide and wait, pounce on it, catch it, and take it home to put on our wall. When our friends come to visit, we say, "Hey, Stu, would you like to see my joy?" There it is on the wall - dead. We try to cling to pleasure, but all we succeed in doing is making ourselves frustrated because, whatever it promises, pleasure simply cannot last. But if I am willing to kiss the joy as it flies, I say, 'Yes, this moment is beautiful. I won't grab it. I'll let it go.'

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 22. How I Then Tried to Diffuse the Theory of Three Dimensions by Other Means, and of the Result
Context: My brother is one of the best of Squares, just, sensible, cheerful, and not without fraternal affection; yet I confess that my weekly interviews, at least in one respect, cause me the bitterest pain. He was present when the Sphere manifested himself in the Council Chamber; he saw the Sphere's changing sections; he heard the explanation of the phenomena then given to the Circles. Since that time, scarcely a week has passed during seven whole years, without his hearing from me a repetition of the part I played in that manifestation, together with ample descriptions of all the phenomena in Spaceland, and the arguments for the existence of Solid things derivable from Analogy. Yet — I take shame to be forced to confess it — my brother has not yet grasped the nature of the Third Dimension, and frankly avows his disbelief in the existence of a Sphere.Hence I am absolutely destitute of converts, and, for aught that I can see, the millennial Revelation has been made to me for nothing. Prometheus up in Spaceland was bound for bringing down fire for mortals, but I — poor Flatland Prometheus — lie here in prison for bringing down nothing to my countrymen. Yet I exist in the hope that these memoirs, in some manner, I know not how, may find their way to the minds of humanity in Some Dimension, and may stir up a race of rebels who shall refuse to be confined to limited Dimensionality.That is the hope of my brighter moments. Alas, it is not always so. Heavily weighs on me at times the burdensome reflection that I cannot honestly say I am confident as to the exact shape of the once-seen, oft-regretted Cube; and in my nightly visions the mysterious precept, "Upward, not Northward", haunts me like a soul-devouring Sphinx. It is part of the martyrdom which I endure for the cause of the Truth that there are seasons of mental weakness, when Cubes and Spheres flit away into the background of scarce-possible existences; when the Land of Three Dimensions seems almost as visionary as the Land of One or None; nay, when even this hard wall that bars me from my freedom, these very tablets on which I am writing, and all the substantial realities of Flatland itself, appear no better than the offspring of a diseased imagination, or the baseless fabric of a dream.

1850s, The Present Aspect of the Slavery Question (1859)
Context: This negative doctrine of Mr. Douglas that there are no rights anterior to governments is the end of free society. If the majority of a political community have a right to establish slavery if they think it for their interest, they have the same right to declare who shall be enslaved. The doctrine simply substitutes the despotic, irresponsible tyranny of many for that of one. If the majority shall choose that the interest of the State requires the slaughter of all infants born lame, of all persons more than seventy years of age, they have the right to slaughter them, according to what is called the Democratic doctrine. Do you think this a ludicrous and extreme case? But if the majority have a right to deprive a man of his liberty at their pleasure, they have an equal right to take his life. For life is no more a natural right than liberty. The individual citizen, according to Mr. Douglas, is not secure in his person, in his property, in his family, for a single moment from the whim or the passion or the deliberate will of the majority, if expressed as law. Might is not right. I have the power to hold a child by the throat until he turns purple and dies. But I have not the right to do it. A State or a Territory has the power to steal a man's liberty or labor, and to hold him and his children's children forever in slavery. It has the power to do this to any man of any color, of any age, of any country, who is not strong enough to protect himself. But it has no more right to do it to an African than to an American or an Irishman, no more right to do it to the most ignorant and forsaken foreigner than to the prosperous and honored citizen of its own country. We are going to do what Patrick Henry did in Virginia, what James Otis and Samuel Adams did in Massachusetts, what the Sons of Liberty did in New York, ninety years ago. We are going to agitate, agitate, agitate. You say you want to rest. Very well, so do we — and don't blame us if you stuff your pillow with thorns. You say you are tired of the eternal Negro. Very well, stop trying to turn a man into a thing because he happens to be black, and you'll stop our mouths at the same time. But while you keep at your work, be perfectly sure that we shall keep at ours. If you are up at five o'clock, we shall be up at four. We shall agitate, agitate, agitate, until the Supreme Court, obeying the popular will, proclaims that all men have original equal rights which government did not give and cannot justly take away.

Hagakure (c. 1716)
Context: Although all things are not to be judged in this manner, I mention it in the investigation of the Way of the Samurai. When the time comes, there is no moment for reasoning. And if you have not done your inquiring beforehand, there is most often shame. Reading books and listening to people's talk are for the purpose of prior resolution.
Above all, the Way of the Samurai should be in being aware that you do not know what is going to happen next, and in querying every item day and night. Victory and defeat are matters of the temporary force of circumstances.

Source: Don't Start the Revolution Without Me! (2008), Ch. 14 (p. 268)
Context: At the end of the Vietnam War, I was actively involved in the Stop-the-Draft movement. I've done a full 180-degree turn today. [... ] As long as we have a professional military, it's not going to touch that many Americans whose attitude is, "Well, they all volunteered, they're there because they want to be." The fact is, a professional military is now the strong arm of our president and corporate America, and the gun can be pulled out of the holster far too easily. It creates an atmosphere where the majority of the fighting men are poor people. Trying to improve in the military is their only way of getting a college education down the line. The rich kids, even a great majority of the middle class kids, are not serving.
I'm okay with a professional military during peacetime, but the moment a vote to go to war occurs, the draft should automatically be reinstated. We need to make war as difficult as we can to declare. You've got to bring the war home.

Speech http://hansard.millbanksystems.com/commons/1936/nov/12/debate-on-the-address in the House of Commons (12 November 1936).
1936
Context: I put before the whole House my own views with an appalling frankness. From 1933, I and my friends were all very worried about what was happening in Europe. You will remember at that time the Disarmament Conference was sitting in Geneva. You will remember at that time there was probably a stronger pacifist feeling running through this country than at any time since the War. I am speaking of 1933 and 1934... My position as the leader of a great party was not altogether a comfortable one. I asked myself what chance was there... within the next year or two of that feeling being so changed that the country would give a mandate for rearmament? Supposing I had gone to the country and said that Germany was rearming and that we must rearm, does anybody think that this pacific democracy would have rallied to that cry at that moment? I cannot think of anything that would have made the loss of the election from my point of view more certain. I think the country itself learned by certain events that took place during the winter of 1934–35 what the perils might be to it. All I did was to take a moment perhaps less unfortunate than another might have been, and we won the election with a large majority... [In 1935] we got from the country—with a large majority—a mandate for doing a thing that no one, 12 months before, would have believed possible.

Source: Haunted (2005), Chapter 4
Context: "It's not a matter of right and wrong," Mr. Whittier would say. Really, there is no wrong. Not in our minds. Our own reality. You can never set off to do the wrong thing. You can never say the wrong thing. In your own mind, you are always right. Every action you take--what you do or say or how you choose to appear--is automatically right the moment you act.

The Law of Mind (1892)
Context: Now, let there be an indefinite succession of these inferential acts of comparative perception; and it is plain that the last moment will contain objectively the whole series. Let there be, not merely an indefinite succession, but a continuous flow of inference through a finite time; and the result will be a mediate objective consciousness of the whole time in the last moment. In this last moment, the whole series will be recognized, or known as known before.

Lecture I, "Religion and Neurology"
1900s, The Varieties of Religious Experience (1902)
Context: There are moments of sentimental and mystical experience... that carry an enormous sense of inner authority and illumination with them when they come. But they come seldom, and they do not come to everyone; and the rest of life makes either no connection with them, or tends to contradict them more than it confirms them. Some persons follow more the voice of the moment in these cases, some prefer to be guided by the average results. Hence the sad discordancy of so many of the spiritual judgments of human beings; a discordancy which will be brought home to us acutely enough before these lectures end.

Naked Pictures of Famous People (1998)
Context: Hitler: I'm not going to lie to you, it took a while. There were moments all along where I knew something was wrong. I remember one time... I think it was in Munich. We were having a rally. 100,000 people all chanting my name. The bonfires were going. The whole shebang. It should have been a crowning moment, but I clearly remember thinking, What am I doing here? I hate crowds.

Song lyrics, The Red Shoes (1993)
Context: p>Just being alive
It can really hurt
These moments given
Are a gift from time.Just let us try
To give these moments back
To those we love
To those who will survive…</p

Source: Bernard Shaw in Twilight (1943), II
Context: Shaw knows at any moment, on any subject, what he thinks, what you will think, what others have thought, what all this thinking entails; and he takes the most elaborate pains to bring these thoughts to light in a form which is by turns abstract and familiar, conciliatory and aggressive, obvious and inferential, comic and puzzling. In a word, Shaw is perhaps the most consciously conscious mind that has ever thought — certainly the most conscious since Rousseau; which may be why both of them often create the same impression of insincerity amounting to charlatanism.
Yet it is by excess of honesty that Shaw himself lent color to his representation as an inconsequential buffoon bent on monopolizing the spotlight.

Speech to students at Cambridge University (4 December 1857)
Context: People talk of the sacrifice I have made in spending so much of my life in Africa. Can that be called a sacrifice which is simply paid back as a small part of a great debt owing to our God, which we can never repay? Is that a sacrifice which brings its own blest reward in healthful activity, the consciousness of doing good, peace of mind, and a bright hope of a glorious destiny hereafter? Away with the word in such a view and with such a thought! It is emphatically no sacrifice. Say rather it is a privilege. Anxiety, sickness, suffering, or danger now and then with a foregoing of the common conveniences and charities of this life, may make us pause and cause the spirit to waver and the soul to sink; but let this only be for a moment. All these are nothing when compared with the glory which shall be revealed in and for us. I never made a sacrifice.

"Bryan" in Baltimore Evening Sun http://www.positiveatheism.org/hist/menck05.htm#SCOPESC (27 July 1925)
1920s
Context: It is the national custom to sentimentalize the dead, as it is to sentimentalize men about to be hanged. Perhaps I fall into that weakness here. The Bryan I shall remember is the Bryan of his last weeks on earth -- broken, furious, and infinitely pathetic. It was impossible to meet his hatred with hatred to match it. He was winning a battle that would make him forever infamous wherever enlightened men remembered it and him. Even his old enemy, Darrow, was gentle with him at the end. That cross-examination might have been ten times as devastating. It was plain to everyone that the old Berseker Bryan was gone -- that all that remained of him was a pair of glaring and horrible eyes.
But what of his life? Did he accomplish any useful thing? Was he, in his day, of any dignity as a man, and of any value to his fellow-men? I doubt it. Bryan, at his best, was simply a magnificent job-seeker. The issues that he bawled about usually meant nothing to him. He was ready to abandon them whenever he could make votes by doing so, and to take up new ones at a moment's notice. For years he evaded Prohibition as dangerous; then he embraced it as profitable. At the Democratic National Convention last year he was on both sides, and distrusted by both. In his last great battle there was only a baleful and ridiculous malignancy. If he was pathetic, he was also disgusting.
Bryan was a vulgar and common man, a cad undiluted. He was ignorant, bigoted, self-seeking, blatant and dishonest. His career brought him into contact with the first men of his time; he preferred the company of rustic ignoramuses. It was hard to believe, watching him at Dayton, that he had traveled, that he had been received in civilized societies, that he had been a high officer of state. He seemed only a poor clod like those around him, deluded by a childish theology, full of an almost pathological hatred of all learning, all human dignity, all beauty, all fine and noble things. He was a peasant come home to the dung-pile. Imagine a gentleman, and you have imagined everything that he was not.

Vol. 2 "On the Suffering of the World" as translated in Essays and Aphorisms (1970), as translated by R. J. Hollingdale
Parerga and Paralipomena (1851), Counsels and Maxims
Context: The animals are much more content with mere existence than we are; the plants are wholly so; and man is so according to how dull and insensitive he is. The animal’s life consequently contains less suffering but also less pleasure than the human’s, the direct reason being that on the one hand it is free from care and anxiety and the torments that attend them, but on the other is without hope and therefore has no share in that anticipation of a happy future which, together with the enchanting products of the imagination which accompany it, is the source of most of our greatest joys and pleasures. The animal lacks both anxiety and hope because its consciousness is restricted to what is clearly evident and thus to the present moment: the animal is the present incarnate.

Song lyrics, The Sensual World (1989)
Context: Take away the love and the anger,
And a little piece of hope holding us together.
Looking for a moment that'll never happen,
Living in the gap between past and future.
Take away the stone and the timber,
And a little piece of rope won't hold it together.

Algot Frövik (Allan Edwall) in Winter Light (1962).
Films
Context: When Jesus was nailed to the cross — and hung there in torment - he cried out — "God, my God! Why hast thou forsaken me?" He cried out as loud as he could. He thought that his heavenly father had abandoned him. He believed everything he'd ever preached was a lie. The moments before he died, Christ was seized by doubt. Surely that must have been his greatest hardship? God's silence.

Source: Poetry and Mysticism (1969), p. 156
Context: These are the visionary, mystical moments, when a man 'completes his partial mind'. His everyday conscious self is only a small part of the mind, like the final crescent of the moon. In moments of crisis, the full moon suddenly appears.

1870s, Society and Solitude (1870), Quotation and Originality
Context: We cannot overstate our debt to the Past, but the moment has the supreme claim. The Past is for us; but the sole terms on which it can become ours are its subordination to the Present. Only an inventor knows how to borrow, and every man is or should be an inventor. We must not tamper with the organic motion of the soul.

Appendix VI : A few principal rituals – Liber Reguli.
Magick Book IV : Liber ABA, Part III : Magick in Theory and Practice (1929)
Context: A parabola is bound by one law which fixes its relations with two straight lines at every point; yet it has no end short of infinity, and it continually changes its direction. The Initiate who is aware Who he is can always check is conduct by reference to the determinants of his curve, and calculate his past, his future, his bearings, and his proper course at any assigned moment; he can even comprehend himself as a simple idea.

Source: The Suppliants, lines 446–447 (tr. Christopher Collard)

As quoted in "Mysterious junior flyweight Ali Raymi killed in Yemen" by Ryan Songalia, in The Ring (28 May 2015) http://ringtv.craveonline.com/news/390403-mysterious-junior-flyweight-ali-raymi-killed-in-yemen
Context: My style is intentionally natural, I will fight till the last moment of my biological existence. … I don’t like discussing my pre-boxing past as I feel it will be considered inappropriately semi-legendary.

Is this reality or just a bad dream? https://www.youtube.com/watch?v=zdXh6ASMfpc (19 May 2009)
2000s, 2006-2009
Context: The title to my special order tonight is 'Current Conditions or Just a Bad Dream'.
Could it all be a bad dream or a nightmare? Is it my imagination or have we lost our minds? It's surreal, it's just not believable. A grand absurdity, a great deception, a delusion of momentous proportions based on preposterous notions and on ideas whose time should never have come. Simplicity, grossly distorted and complicated. Insanity, passed off as logic. Grandiose schemes built on falsehoods with the morality of Ponzi and Madoff. Evil described as virtue. Ignorance pawned off as wisdom. Destruction and impoverishment in the name of humanitarianism. Violence, the tool of change. Preventive wars used as a road to peace. Tolerance delivered by government guns. Reactionary views in the guise of progress. An empire replacing the republic. Slavery sold as liberty. Excellence and virtue traded for mediocrity. Socialism to save capitalism. A government out of control, unrestrained by the constitution, the rule of law or morality. Bickering over petty politics as we descend into chaos. The philosophy that destroys us is not even defined.
We have broken from reality a psychotic nation. Ignorance with a pretense of knowledge replacing wisdom. Money does not grow on trees, nor does prosperity come from a government printing press or escalating deficits. We are now in the midst of unlimited spending of the people's money. Exorbitant taxation, deficits of trillions of dollars spent on a failed welfare-warfare system. An epidemic of cronyism. Unlimited supplies of paper money equated with wealth. A central bank that deliberately destroys the value of the currency in secrecy, without restraint, without nary a whimper, yet cheered on by the pseudo-capitalists of Wall Street, the military-industrial complex, and Detroit.
We police our world empire with troops on 700 bases and in 130 countries around the world. A dangerous war now spreads throughout the Middle East and Central Asia. Thousands of innocent people being killed as we become known as the torturers of the 21st century. We assume that by keeping the already known torture pictures from the public's eye, we will be remembered only as a generous and good people. If our enemies want to attack us only because we are free and rich, proof of torture would be irrelevant. The sad part of all this is that we have forgotten what made America great, good and prosperous. We need to quickly refresh our memories and once again reinvigorate our love, understanding, and confidence in liberty. The status quo cannot be maintained considering the current conditions. Violence and lost liberty will result without some revolutionary thinking. We must escape from the madness of crowds now gathering.
The good news is that reversal is achievable through peaceful and intellectual means, and fortunately the number of those who care are growing exponentially. Of course it could all be a bad dream, a nightmare, and that I'm seriously mistaken, overreacting, and that my worries are unfounded. I hope so. But just in case, we ought to prepare ourselves for revolutionary changes in the not-too-distant future.
I yield back the balance of my time.

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 13. How I had a Vision of Lineland
Context: Describing myself as a stranger I besought the King to give me some account of his dominions. But I had the greatest possible difficulty in obtaining any information on points that really interested me; for the Monarch could not refrain from constantly assuming that whatever was familiar to him must also be known to me and that I was simulating ignorance in jest. However, by persevering questions I elicited the following facts:It seemed that this poor ignorant Monarch — as he called himself — was persuaded that the Straight Line which he called his Kingdom, and in which he passed his existence, constituted the whole of the world, and indeed the whole of Space. Not being able either to move or to see, save in his Straight Line, he had no conception of anything out of it. Though he had heard my voice when I first addressed him, the sounds had come to him in a manner so contrary to his experience that he had made no answer, "seeing no man", as he expressed it, "and hearing a voice as it were from my own intestines." Until the moment when I placed my mouth in his World, he had neither seen me, nor heard anything except confused sounds beating against — what I called his side, but what he called his INSIDE or STOMACH; nor had he even now the least conception of the region from which I had come. Outside his World, or Line, all was a blank to him; nay, not even a blank, for a blank implies Space; say, rather, all was non-existent.His subjects — of whom the small Lines were men and the Points Women — were all alike confined in motion and eye-sight to that single Straight Line, which was their World. It need scarcely be added that the whole of their horizon was limited to a Point; nor could any one ever see anything but a Point. Man, woman, child, thing — each was a Point to the eye of a Linelander. Only by the sound of the voice could sex or age be distinguished. Moreover, as each individual occupied the whole of the narrow path, so to speak, which constituted his Universe, and no one could move to the right or left to make way for passers by, it followed that no Linelander could ever pass another. Once neighbours, always neighbours. Neighbourhood with them was like marriage with us. Neighbours remained neighbours till death did them part.Such a life, with all vision limited to a Point, and all motion to a Straight Line, seemed to me inexpressibly dreary; and I was surprised to note the vivacity and cheerfulness of the King.

Part Troll (2004)

Section 9 : Ethical Outlook
Founding Address (1876), Life and Destiny (1913)
Context: The question what to believe is perhaps the most momentous that anyone can put to himself. Our beliefs are not to be classed among the luxuries, but among the necessaries of existence. They become particularly important in times of trouble. They are like the life-boats carried by ocean ships. As long as the sea is smooth and there is every appearance of a prosperous voyage, the passengers seldom take note of the boats or inquire into their sea-worthiness. But when the storm breaks and danger approaches, then the capacity of the boats and their soundness become matters of the first importance.

Quote in 'Culture: Caspar D. Friedrich and the Wasteland', by Gjermund E. Jansen in Bits of News (3 March 2005) http://www.bitsofnews.com/content/view/154/42/
Variant translation: The heart is the only true source of art, the language of a pure, child-like soul. Any creation not sprung from this origin can only be artifice. Every true work of art is conceived in a hallowed hour and born in a happy one, from an impulse in the artist's heart, often without his knowledge. (as quoted in the article 'Caspar David Friedrich's Medieval Burials', Karl Whittington - http://www.19thc-artworldwide.org/spring12/whittington-on-caspar-david-friedrichs-medieval-burials)
undated
Context: The pure, frank sentiments we hold in our hearts are the only truthful sources of art. A painting which does not take its inspiration from the heart is nothing more than futile juggling. All authentic art is conceived at a sacred moment and nourished in a blessed hour; an inner impulse creates it, often without the artist being aware of it.

Vol. XI, p. 242
Posthumous publications, The Collected Works
Context: When death comes, it does not ask your permission; it comes and takes you; it destroys you on the spot. In the same way, can you totally drop hate, envy, pride of possession, attachment to beliefs, to opinions, to ideas, to a particular way of thinking? Can you drop all that in an instant? There is no “how to drop it”, because that is only another form of continuity. To drop opinion, belief, attachment, greed, or envy is to die — to die every day, every moment. If there is the coming to an end of all ambition from moment to moment, then you will know the extraordinary state of being nothing, of coming to the abyss of an eternal movement, as it were, and dropping over the edge — which is death. I want to know all about death, because death may be reality; it may be what we call God — that most extraordinary something that lives and moves and yet has no beginning and no end.

"Social Justice and the Emerging New Age" address at the Herman W. Read Fieldhouse, Western Michigan University (18 December 1963)
1960s
Context: As a preacher... I must admit that I have gone through those moments when I was greatly disappointed with the church and what it has done in this period of social change. We must face the fact that in America, the church is still the most segregated major institution in America. At 11:00 on Sunday morning when we stand and sing and Christ has no east or west, we stand at the most segregated hour in this nation. This is tragic. Nobody of honesty can overlook this. Now, I'm sure that if the church had taken a stronger stand all along, we wouldn't have many of the problems that we have. The first way that the church can repent, the first way that it can move out into the arena of social reform is to remove the yoke of segregation from its own body. Now, I'm not saying that society must sit down and wait on a spiritual and moribund church as we've so often seen. I think it should have started in the church, but since it didn't start in the church, our society needed to move on. The church, itself, will stand under the judgement of God. Now that the mistake of the past has been made, I think that the opportunity of the future is to really go out and to transform American society, and where else is there a better place than in the institution that should serve as the moral guardian of the community. The institution that should preach brotherhood and make it a reality within its own body.

As quoted in Durrell: The Authorised Biography (1999) http://books.google.com/books?id=iyRFAAAAYAAJ&q=&quot;Look+at+it+this+way+Anyone+who+has+got+any+pleasure+at+all+from+living+should+try+to+put+something+back+life+is+like+a+superlative+meal+and+the+world+is+the+maitre+d'hotel+What+I+am+doing+is+the+equivalent+of+leaving+a+reasonable+tip&quot;Gerald by Douglas Botting
Context: A sparrow can be as interesting as a bird of paradise, the behaviour of a mouse as interesting as that of a tiger. Our planet is beautifully intricate, brimming over with enigmas to be solved and riddles to be unravelled.


Many people think that conservation is just about saving fluffy animals – what they don’t realise is that we’re trying to prevent the human race from committing suicide … We have declared war on the biological world, the world that supports us … At the moment the human race is in the position of a man sawing off the tree branch he is sitting on.
Look at it this way. Anyone who has got any pleasure at all from living should try to put something back. Life is like a superlative meal and the world is the maître d'hôtel. What I am doing is the equivalent of leaving a reasonable tip. … I'm glad to be giving something back because I've been so extraordinarily lucky and had such great pleasure from it.

KSCA interview (1996)
Context: I get very inspired by traveling, by being home in Donegal... all those wonderful moments I'll take with me to the studio. And they, ah, then become at some stage, a melody. That emotion that I loved at some stage will evolve as a melody.

Unkempt Thoughts (1957), p. 116

Letter to Colonel Edward Carrington (16 January 1787) Lipscomb & Bergh ed. 6:57
1780s
Context: The basis of our government being the opinion of the people, the very first object should be to keep that right; and were it left to me to decide whether we should have a government without newspapers, or newspapers without a government, I should not hesitate a moment to prefer the latter. But I should mean that every man should receive those papers and be capable of reading them.

Entry (1977)
Eric Hoffer and the Art of the Notebook (2005)
Context: I could never figure out — or probably did not take the trouble to figure out — what the great philosophical problems are about. The momentous statements I come across are at best a storm in a teacup. There are quite a number of people who have a vested interest in the stuff, make a noble living out of it, and they conspire with one another to keep it alive.

Bk. I, l. 789
Endymion (1818)
Context: Ghosts of melodious prophesyings rave
Round every spot where trod Apollo's foot;
Bronze clarions awake, and faintly bruit,
Where long ago a giant battle was;
And, from the turf, a lullaby doth pass
In every place where infant Orpheus slept.
Feel we these things? — that moment have we stept
Into a sort of oneness, and our state
Is like a floating spirit's. But there are
Richer entanglements, enthralments far
More self-destroying, leading, by degrees,
To the chief intensity: the crown of these
Is made of love and friendship, and sits high
Upon the forehead of humanity.

Anarchist Morality http://dwardmac.pitzer.edu/anarchist_Archives/kropotkin/AM/anarchist_moralitytc.html (1890)
Context: The history of human thought recalls the swinging of a pendulum which takes centuries to swing. After a long period of slumber comes a moment of awakening. Then thought frees herself from the chains with which those interested — rulers, lawyers, clerics — have carefully enwound her.
She shatters the chains. She subjects to severe criticism all that has been taught her, and lays bare the emptiness of the religious political, legal, and social prejudices amid which she has vegetated. She starts research in new paths, enriches our knowledge with new discoveries, creates new sciences.
But the inveterate enemies of thought — the government, the lawgiver, and the priest — soon recover from their defeat. By degrees they gather together their scattered forces, and remodel their faith and their code of laws to adapt them to the new needs.

Source: The Historian (2005), Ch. 5
Context: In the Year of Our Lord 1456 Drakula did many terrible and curious things. When he was appointed Lord in Wallachia, he had all the young boys burned who came to his land to learn the language, four hundred of them. He had a large family impaled and many of his people buried naked up to the navel and shot at. Some he had roasted and then flayed.
There was a footnote, too, at the bottom of the first page. The typeface of the note was so fine that I almost missed it. Looking more closely, I realized it was a commentary on the word impaled. Vlad Tepes, it claimed, had learned this form of torture from the Ottomans. Impalement of the sort he practiced involved the penetration of the body with a sharpened wooden stake, usually through the anus or genitals upward, so that the stake sometimes emerged through the mouth and sometimes through the head.
I tried for a minute not to see these words; then I tried for several minutes to forget them, with the book shut.
The thing that most haunted me that day, however, as I closed my notebook and put my coat on to go home, was not my ghostly image of Dracula, or the description of impalement, but the fact that these things had — apparently — actually occurred. If I listened too closely, I thought, I would hear the screams of the boys, of the “large family” dying together. For all his attention to my historical education, my father had neglected to tell me this: history’s terrible moments were real. I understand now, decades later, that he could never have told me. Only history itself can convince you of such a truth. And once you’ve seen that truth — really seen it — you can’t look away.

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.

Vintage, p. 9
Propaganda: The Formation of Men's Attitudes (1965)
Context: The most favorable moment to seize a man and influence him is when he is alone in the mass. It is at this point that propaganda can be most effective.

The Tragic Sense of Life (1913), V : The Rationalist Dissolution
Context: A terrible thing is intelligence. It tends to death as memory tends to stability. The living, the absolutely unstable, the absolutely individual, is strictly unintelligible. Logic tends to reduce everything to identities and genera, to each representation having no more than one self-same content in whatever place, time or relation it may occur to us. And there is nothing that remains for two successive moments of its existence. My idea of God is different each time that I conceive it. Identity, which is death, is the goal of the intellect. The mind seeks what is dead, for what is living escapes it; it seeks to congeal the flowing stream in blocks of ice; it seeks to arrest it. In order to analyze a body it is necessary to extenuate or destroy it. In order to understand anything it is necessary to kill it, to lay it out rigid in the mind.

The Canton, Ohio Speech, Anti-War Speech (1918)
Context: Wars throughout history have been waged for conquest and plunder. In the Middle Ages when the feudal lords who inhabited the castles whose towers may still be seen along the Rhine concluded to enlarge their domains, to increase their power, their prestige and their wealth they declared war upon one another. But they themselves did not go to war any more than the modern feudal lords, the barons of Wall Street go to war. The feudal barons of the Middle Ages, the economic predecessors of the capitalists of our day, declared all wars. And their miserable serfs fought all the battles. The poor, ignorant serfs had been taught to revere their masters; to believe that when their masters declared war upon one another, it was their patriotic duty to fall upon one another and to cut one another's throats for the profit and glory of the lords and barons who held them in contempt. And that is war in a nutshell. The master class has always declared the wars; the subject class has always fought the battles. The master class has had all to gain and nothing to lose, while the subject class has had nothing to gain and all to lose — especially their lives.
They have always taught and trained you to believe it to be your patriotic duty to go to war and to have yourselves slaughtered at their command. But in all the history of the world you, the people, have never had a voice in declaring war, and strange as it certainly appears, no war by any nation in any age has ever been declared by the people.
And here let me emphasize the fact — and it cannot be repeated too often — that the working class who fight all the battles, the working class who make the supreme sacrifices, the working class who freely shed their blood and furnish the corpses, have never yet had a voice in either declaring war or making peace. It is the ruling class that invariably does both. They alone declare war and they alone make peace.
Yours not to reason why;
Yours but to do and die.
That is their motto and we object on the part of the awakening workers of this nation.
If war is right let it be declared by the people. You who have your lives to lose, you certainly above all others have the right to decide the momentous issue of war or peace.

Lilith, in Pt. V
1920s, Back to Methuselah (1921)
Context: I say, let them dread, of all things, stagnation; for from the moment I, Lilith, lose hope and faith in them, they are doomed. In that hope and faith I have let them live for a moment; and in that moment I have spared them many times. But mightier creatures than they have killed hope and faith, and perished from the earth; and I may not spare them for ever. I am Lilith: I brought life into the whirlpool of force, and compelled my enemy, Matter, to obey a living soul. But in enslaving Life's enemy I made him Life's master; for that is the end of all slavery; and now I shall see the slave set free and the enemy reconciled, the whirlpool become all life and no matter. And because these infants that call themselves ancients are reaching out towards that, I will have patience with them still; though I know well that when they attain it they shall become one with me and supersede me, and Lilith will be only a legend and a lay that has lost its meaning. Of Life only is there no end; and though of its million starry mansions many are empty and many still unbuilt, and though its vast domain is as yet unbearably desert, my seed shall one day fill it and master its matter to its uttermost confines. And for what may be beyond, the eyesight of Lilith is too short. It is enough that there is a beyond.

1870s, Oratory in Memory of Abraham Lincoln (1876)
Context: Fellow citizens, ours is no new-born zeal and devotion — merely a thing of this moment. The name of Abraham Lincoln was near and dear to our hearts in the darkest and most perilous hours of the republic. We were no more ashamed of him when shrouded in clouds of darkness, of doubt, and defeat than when we saw him crowned with victory, honor, and glory. Our faith in him was often taxed and strained to the uttermost, but it never failed. When he tarried long in the mountain; when he strangely told us that we were the cause of the war; when he still more strangely told us that we were to leave the land in which we were born; when he refused to employ our arms in defense of the Union; when, after accepting our services as colored soldiers, he refused to retaliate our murder and torture as colored prisoners; when he told us he would save the Union if he could with slavery; when he revoked the Proclamation of Emancipation of General Fremont; when he refused to remove the popular commander of the Army of the Potomac, in the days of its inaction and defeat, who was more zealous in his efforts to protect slavery than to suppress rebellion; when we saw all this, and more, we were at times grieved, stunned, and greatly bewildered; but our hearts believed while they ached and bled. Nor was this, even at that time, a blind and unreasoning superstition. Despite the mist and haze that surrounded him; despite the tumult, the hurry, and confusion of the hour, we were able to take a comprehensive view of Abraham Lincoln, and to make reasonable allowance for the circumstances of his position. We saw him, measured him, and estimated him; not by stray utterances to injudicious and tedious delegations, who often tried his patience; not by isolated facts torn from their connection; not by any partial and imperfect glimpses, caught at inopportune moments; but by a broad survey, in the light of the stern logic of great events, and in view of that divinity which shapes our ends, rough hew them how we will, we came to the conclusion that the hour and the man of our redemption had somehow met in the person of Abraham Lincoln. It mattered little to us what language he might employ on special occasions; it mattered little to us, when we fully knew him, whether he was swift or slow in his movements; it was enough for us that Abraham Lincoln was at the head of a great movement, and was in living and earnest sympathy with that movement, which, in the nature of things, must go on until slavery should be utterly and forever abolished in the United States.

Address on sentencing (1885)
Context: I am contradicted at this moment on politics, and the smile that comes to my face is not an act of my will, so much it comes naturally, from the satisfaction that I prove that I experience seeing one of my difficulties disappearing. Should I be executed, at least if I were going to be executed, I would not be executed as an insane man, it would be a great consolation for my mother, for my wife, for my children, for my brothers, for my relatives, even for my protectors, for my countrymen. I thank the gentlemen who were composing the Jury for having recommended me to the clemency of the Court. When I express the great hope that I have just expressed to you, I don't express it without ground, my hopes are reasonable, and since they are recommended, since the recommendation of the Jury to the Crown is for clemency.

Introduction: The Custom-House
The Scarlet Letter (1850)
Context: The moment when a man's head drops off is seldom or never, I am inclined to think, precisely the most agreeable of his life. Nevertheless, like the greater part of our misfortunes, even so serious a contingency brings its remedy and consolation with it, if the sufferer will but make the best, rather than the worst, of the accident which has befallen him.

54 min 55 sec
Cosmos: A Personal Voyage (1990 Update), Journeys in Space and Time [Episode 8]
Context: Those worlds in space are as countless as all the grains of sand on all the beaches of the earth. Each of those worlds is as real as ours and every one of them is a succession of incidents, events, occurrences which influence its future. Countless worlds, numberless moments, an immensity of space and time. And our small planet at this moment, here we face a critical branch point in history, what we do with our world, right now, will propagate down through the centuries and powerfully affect the destiny of our descendants, it is well within our power to destroy our civilization and perhaps our species as well. If we capitulate to superstition or greed or stupidity we could plunge our world into a time of darkness deeper than the time between the collapse of classical civilization and the Italian Renaissance. But we are also capable of using our compassion and our intelligence, our technology and our wealth to make an abundant and meaningful life for every inhabitant of this planet.

Stanza 3.
Lyrical Ballads (1798–1800), Lines written a few miles above Tintern Abbey (1798)
Context: And now, with gleams of half-extinguished thought,
With many recognitions dim and faint,
And somewhat of a sad perplexity,
The picture of the mind revives again:
While here I stand, not only with the sense
Of present pleasure, but with pleasing thoughts
That in this moment there is life and food
For future years. And so I dare to hope,
Though changed, no doubt, from what I was when first
I came among these hills;

Vol. I, The Way of Illumination Section I - The Way of Illumination, Part III : The Sufi http://wahiduddin.net/mv2/I/I_I_3.htm
The Spiritual Message of Hazrat Inayat Khan
Context: What is the Sufi's belief regarding the coming of a World Teacher, or, as some speak if it, the "Second Coming of Christ?" The Sufi is free from beliefs and disbeliefs, and yet gives every liberty to people to have their own opinion. There is no doubt that if an individual or a multitude believe that a teacher or a reformer will come, he will surely come to them. Similarly, in the case of those who do not believe that any teacher or reformer will come, to them he will not come. To those who expect the Teacher to be a man, a man will bring the message; to those who expect the Teacher to be a woman, a woman must deliver it. To those who call on God, God comes. To those who knock at the door of Satan, Satan answers. There is an answer to every call. To a Sufi the Teacher is never absent, whether he comes in one form or in a thousand forms he is always one to him, and the same One he recognizes to be in all, and all Teachers he sees in his one Teacher alone. For a Sufi, the self within, the self without, the kingdom of the earth, the kingdom of heaven, the whole being is his teacher, and his every moment is engaged in acquiring knowledge. For some, the Teacher has already come and gone, for others the Teacher may still come, but for a Sufi the Teacher has always been and will remain with him forever.

1960s, The American Dream (1965)
Context: Oh yes, love is the way. Love is the only absolute. More and more I see this. I’ve seen too much hate to want to hate myself; hate is too great a burden to bear. I’ve seen it on the faces of too many sheriffs of the South — I’ve seen hate. In the faces and even the walk of too many Klansmen of the South, I’ve seen hate. Hate distorts the personality. Hate does something to the soul that causes one to lose his objectivity. The man who hates can’t think straight; the man who hates can’t reason right; the man who hates can’t see right; the man who hates can’t walk right. And I know now that Jesus is right, that love is the way. And this is why John said, "God is love," so that he who hates does not know God, but he who loves at that moment has the key that opens the door to the meaning of ultimate reality. So this morning there is so much that we have to offer to the world...
So yes, the dream has been shattered, and I have had my nightmarish experiences, but I tell you this morning once more that I haven’t lost the faith. I still have a dream that one day all of God’s children will have food and clothing and material well-being for their bodies, culture and education for their minds, and freedom for their spirits.
I still have a dream this morning: one day all of God’s black children will be respected like his white children.
I still have a dream this morning that one day the lion and the lamb will lie down together, and every man will sit under his own vine and fig tree and none shall be afraid...
I still have a dream this morning that truth will reign supreme and all of God’s children will respect the dignity and worth of human personality...
"We hold these truths to be self-evident that all men (All right) are created equal, that they are endowed by their Creator with certain inalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness."
We open the doors of the church now. If someone needs to accept Christ, this is a marvelous opportunity, a great moment to make a decision. And as we sing together, we bid you come at this time by Christian experience, baptism, watch care. But come at this moment, become a part of this great Christian fellowship and accept Christ as your personal Savior.

Preface
Unsinkable : A Memoir (2013)
Context: I was a simple kid who was thrown into the wonderful world of show business. I've loved every moment.
These are my recollections. If you remember things differently, send me your version — but only if it’s funnier.

Source: Hsiu-hsin yao lun (Treatise on the Essentials of Cultivating the Mind), p. 126.
Context: Do not try to search outside yourself, which [only] leads to the suffering of saṃsāra. Maintain the same state of mind in every moment of thought, in every phase of mental activity.

28
Ki Sayings (2003)
Context: Until you can clearly make up your mind, you are better off not doing something. Make a habit of being decisive in your daily affairs. Some people can be heard to say, "what will I do if I get killed?!" If you die, there is nothing you can do. Whatever you have to do, do it now, while you are still living. You must practice to be able to return to essential principles at any moment.

As quoted in Philadelphia Daily News (3 March 2006).
Context: From the moment I leave my house or my hotel room, the public owns me. The public made Alice Cooper and I can't imagine ever turning my back on my fans.

Beyond the Veil
Context: Have we lost our God? Never for one moment. Unspeakable, He is; the beneficent parent, the terrible, incorruptible judge, the champion of the innocent, the accuser of the guilty, refuge, hope, redeemer, friend; neither palace walls nor prison cells can keep Him out. Every step of our way from the birth hour He has gone with us. Were we at the gallows' foot, and deservedly, He would leave a sweet drop in the cup of death. He would measure suffering to us, but would forbid despair. The victory of goodness must be complete. The lost sheep must be found — ay, and the lost soul must turn to the way in which the peace of God prevails. We learn the dreadful danger of those who wander from the right path, but we may also learn the redeeming power which recalls and reclaims them.
So fade our heavens and hells. Christ, if he knew their secrets, did not betray them. On the boundless sea of conjecture we are still afloat, with such mental tools as we possess to guide us, with the skies, the stars, the seasons, seeking a harbor from which no voyager has ever returned.<!--
So much, the later schemes of thought have taken from us. Shall we ask what they have given us in exchange for what we have lost?

What I Talk about When I Talk about Running (2009)
Context: I don't care about the time I run. I can try all I want, but I doubt I'll ever be able to run the way I used to. I'm ready to accept that. It's not one of your happier realities, but that's what happens when you get older. Just as I have my own role to play, so does time. And time does its job much more faithfully, much more accurately, than I ever do. Ever since time began (when was that, I wonder?), it's been moving ever forward without a moment's rest. And one of the privileges given to those who've avoided dying young is the blessed right to grow old. The honour of physical decline is waiting, and you have to get used to that reality.

The Outsider (1953)

Context: From the moment of birth every human being wants happiness and freedom and wants to avoid suffering. In this we are all the same; and the more we care for the happiness of others the greater our own sense of each other becomes. Many of our problems are created by ourselves based on divisions due to ideology, religion, race, resources, economic status or other factors. The time has come to think on a deeper, more human level and appreciate and respect our sameness as human beings. And to have a respect for endangered cultures that share these principles. We are at the dawn of an age in which many people feel that extreme political concepts should cease to dominate human affairs. We should use this opportunity to replace them with universal human and spiritual values and ensure that these values become the fiber of the global family that is emerging. It is not possible to find peace with anger, hatred, jealousy or greed. At every level of society, familial, tribal, national and international, the key to a happier and more peaceful and successful world is the growth of compassion. We do not necessarily need to become religious, nor even believe in an ideology. We need only to develop our good human qualities and know that love and compassion are the most essential concepts for human survival. So long as human beings live and suffer, the only world open to our present knowledge, the brotherhood of man will seem an unattainable principle. In order for us to achieve real lasting peace among one another, the effort to realize that noblest and most satisfactory moral value must be occupation of every individual intelligence.

The Compassionate Life (2001) Ch. 3 "Global Compassion".

"Zion's Vital Signs" in The Atlantic (November 2001) http://www.theatlantic.com/past/docs/issues/2001/11/o_rourke.htm

Inaugural Address (1989)
Context: I come before you and assume the Presidency at a moment rich with promise. We live in a peaceful, prosperous time, but we can make it better. For a new breeze is blowing, and a world refreshed by freedom seems reborn; for in man's heart, if not in fact, the day of the dictator is over. The totalitarian era is passing, its old ideas blown away like leaves from an ancient, lifeless tree. A new breeze is blowing, and a nation refreshed by freedom stands ready to push on. There is new ground to be broken, and new action to be taken. There are times when the future seems thick as a fog; you sit and wait, hoping the mists will lift and reveal the right path. But this is a time when the future seems a door you can walk right through into a room called tomorrow.
Great nations of the world are moving toward democracy through the door to freedom. Men and women of the world move toward free markets through the door to prosperity. The people of the world agitate for free expression and free thought through the door to the moral and intellectual satisfactions that only liberty allows.
We know what works: Freedom works. We know what's right: Freedom is right. We know how to secure a more just and prosperous life for man on Earth: through free markets, free speech, free elections, and the exercise of free will unhampered by the state.

The Tragic Sense of Life (1913), XI : The Practical Problem
Context: He who bases or thinks he bases his conduct — his inward or his outward conduct, his feeling or his action — upon a dogma or a principle which he deems incontrovertible, runs the risk of becoming a fanatic, and moreover, the moment that this dogma is weakened or shattered, the morality based upon it gives way. If the earth that he thought firm begins to rock, he himself trembles at the earthquake, for we do not all come up to the standard of the ideal Stoic who remains undaunted among the ruins of a world shattered into atoms. Happily the stuff that is underneath a man's ideas will save him. For if a man should tell you that he does not defraud or cuckold his best friend only because he is afraid of hell, you may depend upon it that neither would he do so even if he were to cease to believe in hell, but that he would invent some other excuse instead. And this is all to the honor of the human race.

Source: Life, the Truth, and Being Free (2010), p. 19

Source: The Monkey Grammarian (1974), Ch. 4
Context: My phrase is a moment, the moment of fixity in the monologue of Zeno the Eleatic and Huí Shih (“I leave today for Yüeh and I arrive yesterday”). In this monologue one of the terms finally devours the other: either motionlessness is merely a state of movement (as in my phrase), or else movement is only an illusion of motionlessness (as among the Hindus). Therefore we ought not to say either always or never, but almost always or almost never, merely from time to time or more than is generally supposed and less than this expression might indicate, frequently or seldom, consistently or occasionally, we don’t have at our disposal sufficient data to state with certainty whether it is periodic or irregular: fixity (always, never, almost always, almost never, etc.) is momentary (always, never, almost always, almost never, etc.) fixity (always, never, almost always, almost never, etc.) is momentary (always, never, almost always, almost never, etc.) fixity…. All this means that fixity never is entirely fixity and that it is always a moment of change. Fixity is always momentary.

Book II, Chapter 5, "The Practical Conclusion"
Mere Christianity (1952)
Context: Now, to-day, this moment, is our chance to choose the right side. God is holding back to give us that chance. It will not last for ever. We must take it or leave it.

Source: The Meaning of God in Human Experience (1912), Ch. XV : The Need of a God, p. 218.
Context: If I can reconcile myself to the certainty of death only by forgetting it, I am not happy. And if I can dispose of the fact of human misery about me only by shutting my thoughts as well as myself within my comfortable garden, I may assure myself that I am happy, but I am not. There is a skeleton in the closet of the universe, and I may at any moment be in the face of it. Happiness is inseparable from confidence in action; and confidence of action is inseparable from what the schoolmen called peace -- that is, poise of mind with reference to everything I may possibly encounter in the chances of fortune.
Now this perfect openness to experience is not possible if pain is the last word of pain. Unless there is something behind the fact of pain, some kind of mystery or problem in it whose solution shows the pain to be other than what it pretends, there is no happiness for man in this world or the next; for no matter how fair the world might in time become, the fact that it had been as bad as it is would remain an unbanishable misery, unbanishable by God or any other power.

On the renewal of the Christian church in Russia, p. 251
1990s, Against the Grain (1990)
Context: I am convinced that the moment is coming when, with its message of eternal, universal values, it will come to the aid of our society. For in these words: "Thou shalt not kill; Thou shalt love thy neighbor as thyself," lie those very moral principles that will enable us to survive even the most critical situations.

Main Street and Other Poems (1917), A Blue Valentine
Context: But, of your courtesy, Monsignore,
Do me this favour:
When you this morning make your way
To the Ivory Throne that bursts into bloom with roses
because of her who sits upon it,
When you come to pay your devoir to Our Lady,
I beg you, say to her:
"Madame, a poor poet, one of your singing servants yet on earth,
Has asked me to say that at this moment he is especially grateful to you
For wearing a blue gown."

Source: V. (1963), Chapter Seven, Part VII
Context: He had decided long ago that no Situation had any objective reality: it only existed in the minds of those who happened to be in on it at any specific moment. Since these several minds tended to form a sum total or complex more mongrel than homogeneous, The Situation must necessarily appear to a single observer much like a diagram in four dimensions to an eye conditioned to seeing the world in only three. Hence the success or failure of any diplomatic issue must vary directly with the degree of rapport achieved by the team confronting it. This had led to the near obsession with teamwork which had inspired his colleagues to dub him Soft-show Sydney, on the assumption that he was at his best working in front of a chorus line.
But it was a neat theory, and he was in love with it. The only consolation he drew from the present chaos was that his theory managed to explain it.

The Fossils of the South Downs; or Illustrations of the Geology of Sussex (1822)
Context: Upon fixing my residence at Lewes, I resolved to devote my leisure moments to the investigation of the "Organic remains of a former world"...

A Conversation with Martin de Maat (1998)
Context: The beginning of this work is just how to get people to remember how to play, to be in play. Once you're in play, you're in the moment. You're not judgmental, you're enjoying each other, you're accepting of everything that goes on; you're trusting yourself and just doing the game as best as you can. Your critical mind is gone, your analytical mind is not involved. Really, it's just the flow that goes on between human beings, the group the power of the ensemble.
As with any ensemble, it is the team effort or the group effort that makes the individual grow or look good. That's what the center of this work is all about, what these games and exercises are all about... breaking down barriers between people, empowering the individual to believe in their own associations and ideas, uncovering the courage to create, the courage to communicate.

On her lifelong use of the name "Happy", in "The Happy Rhodes Interview" in Homeground #48 (Summer 1993) http://web.archive.org/web/20091023165015/http://geocities.com/SoHo/Studios/3450/homeground.html
Context: The first time my brothers saw me, when I was a day or two old and still in the hospital, my brother Mark could not pronounce the name "Kimberley," and I was an especially happy baby, so he decided it would be easier to call me "Happy." From that moment on, my family members never used the name Kimberley. I was forced, however, to use my given name while attending school. As soon as I turned sixteen, my name was legally changed to Happy Tyler Rhodes. As far as I'm concerned, it's the ony name I've ever had. When people ask me if it's my real name, I always say "yes."

Knowing Yourself: The True in the False (1996)
Context: The moment is God's will. Life reveals itself only to the conscious. The disharmony is in the robot mind's desire to control life to suit its individual interests - an impossibility; but you keep trying.

1880s, In Our Youth Our Hearts Were Touched With Fire (1884)

I Think I'll Sit This One Out (1939)
Context: It is a sensible military tactic to recognize the enemy before you shoot. The common enemy is the animality in man, and not the men here and there who are behaving like animals at the moment. Neither science nor prayer nor force will save us. What will save us is the reason that enables men, in ancient Israel and modern America, to choose between guns and butter, and to choose well. When we have produced men of reason, we shall have a world of reason, and the Hitlers will disappear. As long as we produce men of force we shall have a world of force, and the Hitlers, whoever wins the wars, will carry the day.
Society may make many demands on me, as long as it keeps me out of the cave. It may take my property. It may take my life. But when it puts me back into the cave I must say, politely but firmly, to hell with society. My ancestors were cannibals without benefit of parliaments.

Notes Toward a Supreme Fiction (1942), It Must Be Abstract
Context: p>The poem refreshes life so that we share,
For a moment, the first idea... It satisfies
Belief in an immaculate beginningAnd sends us, winged by an unconscious will,
To an immaculate end.</p

Revolution (2014)
Context: On the short walk to the front past the others, either bowing or kneeling or whirling or howling, I feel glad that my life is this way; so full of jarring experience. Sometimes you feel that life is full and beautiful, all these worlds, all these people, all these experiences, all this wonder. You never know when you will encounter magic. Some solitary moment in a park can suddenly burst open with a spray of preschool children in high-vis vests, hand in hand; maybe the teacher will ask you for directions, and the children will look at you, curious and open, and you’ll see that they are perfect. In the half-morning half-gray glint, the cobwebs on bushes are gleaming with such radiant insistence, you can feel the playful unknown beckoning. Behind impassive stares in booths, behind the indifferent gum chew, behind the car horns, there is connection.

Source: The Monkey Grammarian (1974), Ch. 4
Context: My phrase is a moment, the moment of fixity in the monologue of Zeno the Eleatic and Huí Shih (“I leave today for Yüeh and I arrive yesterday”). In this monologue one of the terms finally devours the other: either motionlessness is merely a state of movement (as in my phrase), or else movement is only an illusion of motionlessness (as among the Hindus). Therefore we ought not to say either always or never, but almost always or almost never, merely from time to time or more than is generally supposed and less than this expression might indicate, frequently or seldom, consistently or occasionally, we don’t have at our disposal sufficient data to state with certainty whether it is periodic or irregular: fixity (always, never, almost always, almost never, etc.) is momentary (always, never, almost always, almost never, etc.) fixity (always, never, almost always, almost never, etc.) is momentary (always, never, almost always, almost never, etc.) fixity…. All this means that fixity never is entirely fixity and that it is always a moment of change. Fixity is always momentary.

Statement attributed to Vanzetti by Philip D. Stong, http://www.powys-lannion.net/Powys/America/S_V.htm a reporter for the North American Newspaper Alliance who visited Vanzetti in prison in May of 1927 shortly before he and Sacco were executed.
Context: If it had not been for these things, I might have lived out my life talking at street corners to scorning men. I might have died, unmarked, unknown, a failure. Now we are not a failure. This is our career and our triumph. Never in our full life could we hope to do such work for tolerance, for justice, for man's understanding of man as now we do by accident. Our words — our lives — our pains — nothing! The taking of our lives — lives of a good shoemaker and a poor fish-peddler — all! That last moment belongs to us — that agony is our triumph.