
p 219-220
New Pathways In Psychology: Maslow and the Post-Freudian Revolution (1972)
p 219-220
New Pathways In Psychology: Maslow and the Post-Freudian Revolution (1972)
“Around here, ma’am, if folks got they mouth open, if they ain’t eating then they lying.”
Source: The Tales of Alvin Maker, Heartfire (1998), Chapter 10.
“You want to talk to someone: first open your ears.”
The Mystery
Song lyrics, Poetic Champions Compose (1987)
Source: Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson (1990), p. 89
“Love unlocks doors and opens windows that weren't even there before.”
The Complete Neurotic's Notebook (1981), Love
Speech to the Classical Association (8 January 1926) on Gilbert Murray, quoted in On England, and Other Addresses (1926), pp. 115-116.
1926
Pattan (Tamil Nadu) in the reign of Sultan ‘Alau’d-Din Khalji (AD 1296-1316) Elliot and Dowson, History of India as told by its own Historians,Vol. III, p. 550-551
Dawal Rani-Khizr Khani
Source: Pedagogia do oprimido (Pedagogy of the Oppressed) (1968, English trans. 1970), Chapter 4, on revolution
Creation seminars (2003-2005), The Hovind theory
Introductory profile at The University of Adelaide
Source: 1800s, Jerusalem The Emanation of The Giant Albion (c. 1803–1820), Ch. 1, plate 5, lines 16-20 The Words of Blake
“want to start building an open source cross-social-networks prediction RESTful API using aiki”
Tweet June 4, 2010, 11:29PM https://twitter.com/basselsafadi/status/15471274281 at Twitter.com
Qual vento a cui s'oppone o selva o colle,
Doppia nella contesa i soffj e l'ira;
Ma con fiato più placido e più molle
Per le campagne libere poi spira.
Come fra scoglj il mar spuma e ribolle:
E nell'aperto onde più chete aggira.
Così quanto contrasto avea men saldo,
Tanto scemava il suo furor Rinaldo.
Canto XX, stanza 58 (tr. Fairfax)
Gerusalemme Liberata (1581)
"Brotherhood by Inversion", p. 329
Leonardo's Mountain of Clams and the Diet of Worms (1998)
"Eric Meets the Moose Diarrhea Salesman", Beyond the Valley of the Gift Police, in an allegory on the current state of politics.
Source: The Riverworld series, To Your Scattered Bodies Go (1971), Chapter 1 (p. 1)
"Love, Poverty and War" http://www.frontpagemag.com/Articles/Read.aspx?GUID=C78DC231-4599-4745-9CA5-A398398916A0, FrontPageMagazine.com (2004-12-29): On Michael Moore
2000s, 2004
Song lyrics, Blood on the Tracks (1975), Lily, Rosemary and the Jack of Hearts
Ending words
Among women only (1949)
1960s, The Gutenberg Galaxy (1962)
Torvalds, Linus, 2015-01-15, <nowiki>Linus Torvalds on why he isn’t nice: "I don’t care about you"</nowiki>, 2015-01-20 http://arstechnica.com/business/2015/01/linus-torvalds-on-why-he-isnt-nice-i-dont-care-about-you/,
2010s, 2015
Vol. 1: 'My beautiful One, My Unique!', pp. 130-140
1895 - 1905, Lettres à un Inconnu, 1901 – 1905; Museo Communale, Ascona
Interview with Clancy Brown http://mediamikes.com/2011/03/interview-with-clancy-brown/ (March 14, 2011)
Section VI: “Let There Be Light”, p. 36 (Note: different pagination from other references here) http://www.gutenberg.org/catalog/world/readfile?fk_files=1497285&pageno=36
1910s, The New Freedom (1913)
"The Pale Pink Roast" (1959)
Justice Markandey Katju in Speech delivered on 13.10.2009 in the Indian Institute of Science Bangalore in: Sanskrit As A Language Of Science http://www.iisc.ernet.in/misc/bang_speech.html, Indian Institute of Science.
Me gusta el sol, Alicia
y las palomas, el buen cigarro
y la guitarra española,
saltar paredes y abrir las ventanas
y cuando llora una mujer.
Me gusta el vino tanto como las flores
y los conejos pero no los tractores,
el pan casero y la voz de Dolores
y el mar mojándome los pies,
no soy de aqui ni soy de allá
no tengo edad mi porvenir y ser felíz
es mi color de identidad.
No soy de aqui ni soy de allá (1970
Source: Where There's a Will: Thoughts on the Good Life (2003), Ch. 19 : The Marketplace
Quote from an interview with Sabine Schütz, 1990; as cited on collected quotes on the website of Gerhard Richter: on 'Abstract paintings' https://www.gerhard-richter.com/en/quotes/subjects-2/abstract-paintings-7
1990's
Presidential campaign (April 12, 2015 – 2016), Speech about the Orlando Shooting (June 13, 2016)
Fumito Ueda: Colossus in the Shadow https://medium.com/@SimonParkin/fumito-ueda-colossus-in-the-shadow-80e200a727dd (December 13, 2016)
Source: The Strategic Stakes in Mattei's Flight, p. 25
2000s, Jerry Falwell Split Hell Wide Open (2007)
Source: "Presidential Address British Association for the Advancement of Science," 1890, p. 466 : On the expansion of the field of mathematics, and on the importance of a well-chosen notation
And it was too late.
Money for Breakfast
Television
Fox Business Channel
Fox Business Channel
2009-04-21
Beck says he's not "comparing" banks who took bailouts to "people of Germany," while comparing TARP to "exactly what happened to the lead-up with Hitler
Media Matters for America
2009-04-21
http://mediamatters.org/mmtv/200904210004
about the Troubled Asset Relief Program
2000s, 2009
Quote from Duchamp's letter to Jean Mayoux (a Surrealist artist), New York, 8 March 1956; as cited in The Duchamp Book, ed. Gavin Parkinson, Tate Publishing, London 2008 p. 169
1951 - 1968
Source: A Case of Conscience (1958), Chapter 14 (p. 171)
Source: 1990s and beyond, The Book of Probes : Marshall McLuhan (2011), p. 67
Books, Islam and the West: A Conversation with Bernard Lewis (2006)
The Glenn Beck Program
Premiere Radio Networks
2010-04-09
Beck: "I wouldn't be surprised if in our lifetime dogs and firehoses are released or opened on us"
Media Matters for America
2010-04-09
http://mediamatters.org/mmtv/201004090026
2010s, 2010
"Iran Headlines: Khamenei’s Grandchildren, Additional Protocol, and Summer Tourism" http://www.brookings.edu/blogs/iran-at-saban/posts/headlines-2014/07/29-khamenei-grandchildren-rare-public-appearance, Brookings (July 19, 2014)
As quoted in "The Art of Connection – A Conversation with Alain de Botton" by Kim Nagy in Wild River Review (19 November 2007).
Context: I think where people tend to end up results from a combination of encouragement, accident, and lucky break, etc. etc. Like many others, my career happened like it did because certain doors opened and certain doors closed. You know, at a certain point I thought it would be great to make film documentaries. Well, in fact, I found that to be incredibly hard and very expensive to do and I didn’t really have the courage to keep battling away at that. In another age, I might have been an academic in a university, if the university system had been different. So it’s all about trying to find the best fit between your talents and what the world can offer at that point in time.
Book II, Chapter 3, "The Shocking Alternative"
Mere Christianity (1952)
Context: I am trying here to prevent anyone saying the really foolish thing that people often say about Him: 'I'm ready to accept Jesus as a great moral teacher, but I don't accept His claim to be God.' That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would be either a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronising nonsense about His being a great human teacher. He has not left that open to us. He did not intend to.
Interviewed on Les Hixon's show "In The Spirit" on WBAI New York (November 1972)
Progress, Coexistence and Intellectual Freedom (1968)
Context: We regard as "scientific" a method based on deep analysis of facts, theories, and views, presupposing unprejudiced, unfearing open discussion and conclusions. The complexity and diversity of all the phenomena of modern life, the great possibilities and dangers linked with the scientific-technical revolution and with a number of social tendencies demand precisely such an approach, as has been acknowledged in a number of official statements.
Source: The Revolt of the Masses (1929), Chapter XIV: Who Rules The World?
Context: No one knows toward what center human things are going to gravitate in the near future, and hence the life of the world has become scandalously provisional. Everything that today is done in public and in private — even in one's inner conscience — is provisional, the only exception being certain portions of certain sciences. He will be a wise man who puts no trust in all that is proclaimed, upheld, essayed, and lauded at the present day. All that will disappear as quickly as it came. All of it, from the mania for physical sports (the mania, not the sports themselves) to political violence; from "new art" to sun-baths at idiotic fashionable watering-places. Nothing of all that has any roots; it is all pure invention, in the bad sense of the word, which makes it equivalent to fickle caprice. It is not a creation based on the solid substratum of life; it is not a genuine impulse or need. In a word, from the point of view of life it is false.
We are in presence of the contradiction of a style of living which cultivates sincerity and is at the same time a fraud. There is truth only in an existence which feels its acts as irrevocably necessary. There exists today no politician who feels the inevitableness of his policy, and the more extreme his attitudes, the more frivolous, the less inspired by destiny they are. The only life with its roots fixed in earth, the only autochthonous life, is that which is made of inevitable acts. All the rest, all that it is in our power to take or to leave or to exchange for something else, is mere falsification of life. Life today is the fruit of an interregnum, of an empty space between two organizations of historical rule — that which was, that which is to be. For this reason it is essentially provisional. Men do not know what institutions to serve in truth; women do not know what type of men they in truth prefer.
The European cannot live unless embarked upon some great unifying enterprise. When this is lacking, he becomes degraded, grows slack, his soul is paralyzed. We have a commencement of this before our eyes today. The groups which up to today have been known as nations arrived about a century ago at their highest point of expansion. Nothing more can be done with them except lead them to a higher evolution. They are now mere past accumulating all around Europe, weighing it down, imprisoning it. With more vital freedom than ever, we feel that we cannot breathe the air within our nations, because it is confined air. What was before a nation open to all the winds of heaven, has turned into something provincial, an enclosing space.
Variant translation: I, too, felt ready to start life all over again. It was as if that great rush of anger had washed me clean, emptied me of hope, and, gazing up at the dark sky spangled with its signs and stars, for the first time, the first, I laid my heart open to the benign indifference of the universe. To feel it so like myself, indeed, so brotherly, made me realize that I’d been happy, and that I was happy still. For all to be accomplished, for me to feel less lonely, all that remained to hope was that on the day of my execution there should be a huge crowd of spectators and that they should greet me with howls of execration.
As translated by Stuart Gilbert
The Stranger (1942)
Context: For the first time in a long time I thought about Maman. I felt as if I understood why at the end of her life she had taken a 'fiancé,' why she had played at beginning again. Even there, in that home where lives were fading out, evening was a kind of wistful respite. So close to death, Maman must have felt free then and ready to live it all again. Nobody, nobody had the right to cry over her. And I felt ready to live it all again too. As if the blind rage had washed me clean, rid me of hope; for the first time, in that night alive with signs and stars, I opened myself to the gentle indifference of the world. Finding it so much like myself — so like a brother, really — I felt I had been happy and that I was happy again. For everything to be consummated, for me to feel less alone, I had only to wish that there be a large crowd of spectators the day of my execution and that they greet me with cries of hate.
6:10 - 20 (KJV) https://www.biblegateway.com/passage/?search=Ephesians+6&version=KJV;SBLGNT
Variant translation:
Finally, be strong in the Lord and in his mighty power. Put on the full armor of God so that you can take your stand against the devil's schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, and with your feet fitted with the readiness that comes from the gospel of peace. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. Take the helmet of salvation and the sword of the Spirit, which is the word of God. And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints. Pray also for me, that whenever I open my mouth, words may be given me so that I will fearlessly make known the mystery of the gospel, for which I am an ambassador in chains. Pray that I may declare it fearlessly, as I should.
Epistle to the Ephesians
Context: Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.
Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; And your feet shod with the preparation of the gospel of peace; Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.
"Changing the Channel" (11 June 2010) http://www.jmdematteis.com/2010/06/changing-channel.html
J.M. DeMatteis's CREATION POINT (2009 – present)
Context: We’re not really the authors of our work: we’re channels, tuning into another frequency, another dimension, and bringing that information down into the physical world, where — using the tools, the talents and perspectives that are uniquely ours — we transcribe and embellish that information, transforming it into that wonderful creature called a Story.
In the end, it doesn’t matter whether the transmission is instant or unfolds slowly, it’s the opening up that’s so magical. That moment of realizing that you’re connected to something so much bigger than yourself. I remember, years ago, when I was just beginning work on Moonshadow, standing in the shower — mouth open, eyes glazed, still as a statue — watching the ending of the series play out on the movie screen of my psyche. Make no mistake: I didn’t create the scene, I just witnessed and transcribed it.
Conclusion
The Ethics of Ambiguity (1947)
Context: In Plato, art is mystification because there is the heaven of Ideas; but in the earthly domain all glorification of the earth is true as soon as it is realized. Let men attach value to words, forms, colors, mathematical theorems, physical laws, and athletic prowess; let them accord value to one another in love and friendship, and the objects, the events, and the men immediately have this value; they have it absolutely. It is possible that a man may refuse to love anything on earth; he will prove this refusal and he will carry it out by suicide. If he lives, the reason is that, whatever he may say, there still remains in him some attachment to existence; his life will be commensurate with this attachment; it will justify itself to the extent that it genuinely justifies the world.
This justification, though open upon the entire universe through time and space, will always be finite. Whatever one may do, one never realizes anything but a limited work, like existence itself which tries to establish itself through that work and which death also limits. It is the assertion of our finiteness which doubtless gives the doctrine which we have just evoked its austerity and, in some eyes, its sadness. As soon as one considers a system abstractly and theoretically, one puts himself, in effect, on the plane of the universal, thus, of the infinite. … existentialism does not offer to the reader the consolations of an abstract evasion: existentialism proposes no evasion. On the contrary, its ethics is experienced in the truth of life, and it then appears as the only proposition of salvation which one can address to men. Taking on its own account Descartes’ revolt against the evil genius, the pride of the thinking reed in the face of the universe which crushes him, it asserts that, despite his limits, through them, it is up to each one to fulfill his existence as an absolute. Regardless of the staggering dimensions of the world about us, the density of our ignorance, the risks of catastrophes to come, and our individual weakness within the immense collectivity, the fact remains that we are absolutely free today if we choose to will our existence in its finiteness, a finiteness which is open on the infinite. And in fact, any man who has known real loves, real revolts, real desires, and real will knows quite well that he has no need of any outside guarantee to be sure of his goals; their certitude comes from his own drive. There is a very old saying which goes: “Do what you must, come what may.” That amounts to saying in a different way that the result is not external to the good will which fulfills itself in aiming at it. If it came to be that each man did what he must, existence would be saved in each one without there being any need of dreaming of a paradise where all would be reconciled in death.
Letter written as Secretary of State under President James Monroe (1819), as quoted in "What John Quincy Adams Said About Immigration Will Blow Your Mind" by D.C. McAllister, in The Federalist (18 August 2014) http://thefederalist.com/2014/08/18/what-john-quincy-adams-said-about-immigration-will-blow-your-mind
Context: There is one principle which pervades all the institutions of this country, and which must always operate as an obstacle to the granting of favors to new comers. This is a land, not of privileges, but of equal rights. Privileges are granted by European sovereigns to particular classes of individuals, for purposes of general policy; but the general impression here is that privileges granted to one denomination of people, can very seldom be discriminated from erosions of the rights of others. [Immigrants], coming here, are not to expect favors from the governments. They are to expect, if they choose to become citizens, equal rights with those of the natives of the country. They are to expect, if affluent, to possess the means of making their property productive, with moderation, and with safety;—if indigent, but industrious, honest and frugal, the means of obtaining easy and comfortable subsistence for themselves and their families. They come to a life of independence, but to a life of labor—and, if they cannot accommodate themselves to the character, moral, political, and physical, of this country, with all its compensating balances of good and evil, the Atlantic is always open to them, to return to the land of their nativity and their fathers.
Closing statements and prayer from an informal address delivered in Calcutta, India (October 1968), from The Asian Journal of Thomas Merton (1975); quoted in Thomas Merton, Spiritual Master : The Essential Writings (1992), p. 237.
The Thirteenth Revelation, Chapter 34
Context: Our Lord God shewed two manner of secret things. One is this great Secret with all the privy points that belong thereto: and these secret things He willeth we should know hid until the time that He will clearly shew them to us. The other are the secret things that He willeth to make open and known to us; for He would have us understand that it is His will that we should know them. They are secrets to us not only for that He willeth that they be secrets to us, but they are secrets to us for our blindness and our ignorance; and thereof He hath great ruth, and therefore He will Himself make them more open to us, whereby we may know Him and love Him and cleave to Him. For all that is speedful for us to learn and to know, full courteously will our Lord shew us.
Source: The Power of Myth (book), p. 120
Context: Moyers: Do you ever have the sense of... being helped by hidden hands?
Campbell: All the time. It is miraculous. I even have a superstition that has grown on me as a result of invisible hands coming all the time — namely, that if you do follow your bliss you put yourself on a kind of track that has been there all the while, waiting for you, and the life that you ought to be living is the one you are living. When you can see that, you begin to meet people who are in your field of bliss, and they open doors to you. I say, follow your bliss and don't be afraid, and doors will open where you didn't know they were going to be.
"No More Mr. Nice Guy" (co-written with Michael Owen Bruce) - Full lyrics online http://www.songfacts.com/detail.php?id=3596 - YouTube video http://www.youtube.com/watch?v=XZnhuOEUFXA.
Billion Dollar Babies (1973)
Context: I used to be such a sweet, sweet thing
'Til they got a hold of me.
I opened doors for little old ladies,
I helped the blind to see.
I got no friends 'cause they read the papers.
They can't be seen with me and I'm gettin' real shot down
And I'm feeling mean. No more Mister Nice Guy,
No more Mister Clean,
No more Mister Nice Guy,
They say he's sick, he's obscene.
"The Burden of Skepticism" in Skeptical Inquirer Vol. 12, Issue 1 (Fall 1987) http://www.csicop.org/si/show/burden_of_skepticism
Context: It seems to me what is called for is an exquisite balance between two conflicting needs: the most skeptical scrutiny of all hypotheses that are served up to us and at the same time a great openness to new ideas … If you are only skeptical, then no new ideas make it through to you … On the other hand, if you are open to the point of gullibility and have not an ounce of skeptical sense in you, then you cannot distinguish the useful ideas from the worthless ones.
Source: Memoirs of a Superfluous Man (1943), p. 34
Context: Our preceptors were gentlemen as well as scholars. There was not a grain of sentimentalism in the institution; on the other hand, the place was permeated by a profound sense of justice. … An equalitarian and democratic regime must by consequence assume, tacitly or avowedly, that everybody is educable. The theory of our regime was directly contrary to this. Our preceptors did not see that doctrines of equality and democracy had any footing in the premises. They did not pretend to believe that everyone is educable, for they knew, on the contrary, that very few are educable, very few indeed. They saw this as a fact of nature, like the fact that few are six feet tall. … They accepted the fact that there are practicable ranges of intellectual and spiritual experience which nature has opened to some and closed to others.
Source: His Dark Materials, The Subtle Knife (1997), Ch. 15 : Bloodmoss
Context: If you're the bearer of the knife, you have a task that's greater than you can imagine. A child... How could they let it happen? Well, so it must be.... There is a war coming, boy. The greatest war there ever was. Something like it happened before, and this time the right side must win. We've had nothing but lies and propaganda and cruelty and deceit for all the thousands of years of human history. It's time we started again, but properly this time...."
He stopped to take in several rattling breaths.
"The knife," he went on after a minute. "They never knew what they were making, those old philosophers. They invented a device that could split open the very smallest particles of matter, and they used it to steal candy. They had no idea that they'd made the one weapon in all the universes that could defeat the tyrant. The Authority. God. The rebel angels fell because they didn't have anything like the knife; but now..."
"I didn't want it! I don't want it now!" Will cried. "If you want it, you can have it! I hate it, and I hate what it does — "
"Too late. You haven't any choice: you're the bearer. It's picked you out. And, what's more, they know you've got it; and if you don't use it against them, they'll tear it from your hands and use it against the rest of us, forever and ever."
Black God's Kiss (1934)
Context: She half expected, despite her brave words, to come out upon the storied and familiar red-hot pave of hell, and this pleasant, starlit land surprised her and made her wary. The things that built the tunnel could not have been human. She had no right to expect men here. She was a little stunned by finding open sky so far underground, though she was intelligent enough to realize that however she had come, she was not underground now.
Middlebury College Address (2004)
Context: Be brave. Be open-minded. Be kind. Be forgiving. Be generous. Be optimistic. Be grateful for the many unexpected lessons you will learn. Find the joy inside the hardship. It’s there. I assure you. And, too, be open to inspiration from unlikely sources.
On Ken Kesey, in Ch. I : Black Shiny FBI Shoes
The Electric Kool-Aid Acid Test (1968)
Context: He talks in a soft voice with a country accent, almost a pure country accent, only crackling and rasping and cheese-grated over the two-foot hookup, talking about —
"—there's been no creativity," he is saying, "and I think my value has been to help create the next step. I don't think there will be any movement off the drug scene until there is something else to move to —"
— all in a plain country accent about something — well, to be frank, I didn't know what in the hell it was all about. Sometimes he spoke cryptically, in aphorisms. I told him I had heard he didn't intend to do any more writing. Why? I said.
"I'd rather be a lightning rod than a seismograph," he said.
He talked about something called the Acid Test and forms of expression in which there would be no separation between himself and the audience. It would be all one experience, with all the senses opened wide, words, music, lights, sounds, touch —
lightning.
Song 20: "Against Idleness and Mischief". Parodied by Lewis Carroll in Alice's Adventures in Wonderland.
1710s, Divine Songs Attempted in the Easy Language of Children (1715)
Down and Out in the Magic Kingdom (2003)
Context: I’d talk to him about the vast carpet of the future unrolling before us, of the certainty that we would encounter alien intelligences some day, of the unimaginable frontiers open to each of us. He’d tell me that deadheading was a strong indicator that one’s personal reservoir of introspection and creativity was dry; and that without struggle, there is no real victory.
This was a good fight, one we could have a thousand times without resolving. I’d get him to concede that Whuffie recaptured the true essence of money: in the old days, if you were broke but respected, you wouldn’t starve; contrariwise, if you were rich and hated, no sum could buy you security and peace. By measuring the thing that money really represented—your personal capital with your friends and neighbors—you more accurately gauged your success.
An Integral Spirituality
Context: Let me start with a short and simple list. This is not the last word on the topic, but the first word, a simple list of suggestions to get the conversation going. Most of the great wisdom traditions agree that:
1. Spirit, by whatever name, exists.
2. Spirit, although existing "out there," is found "in here," or revealed within to the open heart and mind.
3. Most of us don't realize this Spirit within, however, because we are living in a world of sin, separation, or duality — that is, we are living in a fallen, illusory, or fragmented state.
4. There is a way out of this fallen state (of sin or illusion or disharmony), there is a Path to our liberation.
5. If we follow this Path to its conclusion, the result is a Rebirth or Enlightenment, a direct experience of Spirit within and without, a Supreme Liberation, which
6. marks the end of sin and suffering, and
7. manifests in social action of mercy and compassion on behalf of all sentient beings.
Does a list something like that make sense to you? Because if there are these general spiritual patterns in the cosmos, at least wherever human beings appear, then this changes everything. You can be a practicing Christian and still agree with that list; you can be a practicing Neopagan and still agree with that list.
"Verse Chronicle," The Nation (23 February 1946); reprinted as "Bad Poets" in Poetry and the Age (1953)
General sources
Context: Sometimes it is hard to criticize, one wants only to chronicle. The good and mediocre books come in from week to week, and I put them aside and read them and think of what to say; but the "worthless" books come in day after day, like the cries and truck sounds from the street, and there is nothing that anyone could think of that is good enough for them. In the bad type of thin pamphlets, in hand-set lines on imported paper, people's hard lives and hopeless ambitions have expressed themselves more directly and heartbreakingly than they have ever expressed in any work of art: it is as if the writers had sent you their ripped-out arms and legs, with "This is a poem" scrawled on them in lipstick. After a while one is embarrassed not so much for them as for poetry, which is for these poor poets one more of the openings against which everyone in the end beats his brains out; and one finds it unbearable that poetry should be so hard to write — a game of Pin the Tail on the Donkey in which there is for most of the players no tail, no donkey, not even a booby prize.
Address to Grand Jury (1885)
Context: I know that through the grace of God I am the founder of Manitoba; I know that though I have no open road for my influence, I have big influence concentrated, as a big amount of vapour in an engine. I believe by what I suffered for 15 years, by what I have done for Manitoba and the people of the North-West that my words are worth something, if I give offence I do not speak to insult. Yes, you are the pioneers of civilization, the Whites are the pioneers of civilization, but they bring among the Indians demoralization. Do not be offended ladies, do not be offended. Here are the men that can cure that evil, and if at times I have been strong against my true friends and Fathers, the Reverend Priests of the Saskatchewan, it is because my convictions are strong. There have been witnesses to show that immediately after great patience, I could come back to the respect I have for them.
"The voice of the lonely crowd" (2002)
Context: My apostasy, at the age of nine, was vehement. Clearly, I didn't want the shared words, the shared identity. I forswore chapel; those Bibles were scribbled on and otherwise desecrated, and two or three of them were taken into the back garden and quietly torched.
Later — we were now in Cambridge — I gave a school speech in which I rejected all belief as an affront to common sense. I was an atheist, and I was 12: it seemed open-and-shut. I had not pondered Kant's rather lenient remark about the crooked timber of humanity, out of which nothing straight is ever built. Nor was I aware that the soul had legitimate needs.
Much more recently I reclassified myself as an agnostic. Atheism, it turns out, is not quite rational either. The sketchiest acquaintance with cosmology will tell you that the universe is not, or is not yet, decipherable by human beings. It will also tell you that the universe is far more bizarre, prodigious and chillingly grand than any doctrine, and that spiritual needs can be met by its contemplation. Belief is otiose; reality is sufficiently awesome as it stands.
Interview in Penthouse (June 1983)
Context: I don't think that anyone should think for you. And that's exactly what cults do. All cults, including Scientology, say, "I am your mind, I am your brain. I've done all the work for you, I've laid the path open for you. All you have to do is turn your mind off and walk down the path I have created." Well, I have learned that there's great strength in diversity, that a clamorous discussion or debate is very healthy and should be encouraged. That's why I like our political setup in the United States: simply because you can fight and argue and jump up and down and shout and scream and have all kinds of viewpoints, regardless of how wrongheaded or ridiculous they might be. People here don't have to give up their right to perceive things the way they believe. Scientology and all the other cults are one-dimensional, and we live in a three-dimensional world. Cults are as dangerous as drugs. They commit the highest crime: the rape of the soul.