Quotes about reach

Source: On Politics: A Carnival of Buncombe

Annotation: This quote originates from the same source as the one above.
Page: 46.
Blue Flame II
Original: (ja) 自分は被災者なのかスケーターなのか、ということにすごく迷っていた時期もあったんですけど、どっちでもないのかなという気がしました。明確な答えはまだ出てないですけど、スケーターとして本当にいろんな方に支えられてるなと感じています。

Education helps reduce social problems and improves quality of life

While Constantinople was besieged, Mehmed's response to the Byzantine ambassador

Source: Devil at My Heels

Response to Harold Bell, question about his view on friendship in an Interview (video) http://www.youtube.com/watch?v=InSFYdFaS3E.

Misattributed to Meryl Streep (and widely disseminated on the Internet as of August/September 2014), this quote is allegedly a translation of a text by the author José Micard Teixeira, the original of which begins (in Portuguese): "Já não tenho paciência para algumas coisas, não porque me tenha tornado arrogante..."
Misattributed

Quoted in Al-Bayhaqi, Al-Zuhd Al-Kabîr p197

Stanley Lombardo translations, Frag. 69

Bhaskara I, quoted in: J J O'Connor and E F Robertson "Aryabhata the Elder".

Source: Journey to the End of the Night

Foreword (January 1960)
You Learn by Living (1960)

Source: Women's Liberation and the African Freedom Struggle

Quoted in "Standing Up for Freedom," Academy of Achievement.org (2005-10-31)

Hush Don't Say Anything to God (1999)

Variant: I talk to you as I talk to my own soul," he said, turning me to face him. He reached up and cupped my cheek, fingers light on my temple. "And Sassenach," he whispered, "Your face is my heart.
Source: Dragonfly in Amber

Source: The Rose That Grew from Concrete

Source: A Woman of No Importance

Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 28

Attributed to Twain but never sourced, this quotation should not be regarded as authentic.
Misattributed

"Love Itself"
Ten New Songs (2001)

Source: Days of Grace: A Memoir (1994), p. 186

Addressing the Luftwaffe (September 1939) as quoted in August 1939: The Last Days of Peace (1979) by Nicholas Fleming, p. 171; "Meyer" (or "Meier") is a common name in Germany. This statement would come back to haunt him as Allied bombers devastated Germany; many ordinary Germans, especially in Berlin, took to calling him "Meier", and air raid sirens "Meier's Trumpets". It is said that he once himself introduced himself as "Meier" when taking refuge in an air-raid shelter in Berlin.

Source: The Task (1785), Book II, The Timepiece, Line 1.

Utopia and Violence (1947)

Es la hora, amor mío, de apartar esta rosa sombría,
cerrar las estrellas, enterrar la ceniza en la tierra:
y, en la insurrección de la luz, despertar con los que despertaron
o seguir en el sueño alcanzando la otra orilla del mar que no tiene otra orilla.
La Barcarola Termina (The Watersong Ends) (1967), trans. Anthony Kerrigan in Selected Poems by Pablo Neruda [Houghton Mifflin, 1990, ISBN 0-395-54418-1] (p. 500).

Babur writing about the battle against the Rajput Confederacy led by Maharana Sangram Singh of Mewar. In Babur-Nama, translated into English by A.S. Beveridge, New Delhi reprint, 1979, pp. 547-572.

Source: Down and out in Paris and London (1933), Ch. 3
Context: For, when you are approaching poverty, you make one discovery which outweighs some of the others. You discover boredom and mean complications and the beginnings of hunger, but you also discover the great redeeming feature of poverty: the fact that it annihilates the future. Within certain limits, it is actually true that the less money you have, the less you worry. When you have a hundred francs in the world you are liable to the most craven panics. When you have only three francs you are quite indifferent; for three francs will feed you till tomorrow, and you cannot think further than that. You are bored, but you are not afraid. You think vaguely, 'I shall be starving in a day or two--shocking, isn't it?' And then the mind wanders to other topics. A bread and margarine diet does, to some extent, provide its own anodyne. And there is another feeling that is a great consolation in poverty. I believe everyone who has been hard up has experienced it. It is a feeling of relief, almost of pleasure, at knowing yourself at last genuinely down and out. You have talked so often of going to the dogs--and well, here are the dogs, and you have reached them, and you can stand it. It takes off a lot of anxiety.

Source: https://www.lifewithoutacentre.com/writings/shockingly-simple-principles-of-spiritual-awakening/

Source: https://www.goodreads.com/author/quotes/14108295.alexis_karpouzos?page=2

Source: The Notebook

Source: Tales of Burning Love

"Colonies in space may be only hope, says Hawking" by Roger Highfield in Daily Telegraph (16 October 2001).

Source: Story of O

Source: Letters to Milena

Source: The Collected Works of Ramana Maharshi

Source: The Diary of Anne Frank: And Related Readings

As quoted in Elbert Hubbard's Scrap Book (1923) by Elbert Hubbard, p. 62

Source: The Diary of a Young Girl

Source: The Passion According to G.H.

Helen Keller: Her Socialist Years (1967)
Context: Some people do not like to think. If one thinks, one must reach conclusions; and conclusions are not always pleasant. They are a thorn in the spirit. But I consider it a priceless gift and a deep responsibility to think.

Source: The Golden Notebook

Source: Autobiography of a Yogi

Majlisi, Bihārul Anwār, vol. 78, p. 6
Regarding Knowledge & Wisdom, Religious

"Words Are Easy, Books Are Not," interview with Bob Morris, The New York Times (1994-08-10), Late Edition, Section C, page 1, column 1.

1821

Address By Dr. Shanker Dayal Sharma President Of India On The Occasion Of The 50th Anniversary Of The First Sitting Of The Constituent Assembly

http://www.musicfanclubs.org/rage/articles/guitaryear.htm

On musical influences
Ebony interview (2007)

Letter by Mozart, as quoted in a journal entry (12 December 1856) The Journal of Eugene Delacroix as translated by Walter Pach (1937), p. 521. The quote is not found in any authentic letter by Mozart.

Sermon for the Second Sunday in Advent, Luke 21:25-36 (1522) http://www.trinitylutheranms.org/MartinLuther/MLSermons/mlserms_original.html, as translated in The Precious and Sacred Writings of Martin Luther (1905) edited by John Nicholas Lenker

"When I hear the word culture, I reach for my revolver" was also is used in the 1981 Cannes Film Festival Award winner Mephisto spoken by a character known as "The General" in the English dubbed version.
Misattributed
Variant: "When I hear the word culture, I reach for my revolver." Often attributed to Göring, who might have used such lines, these statements are derived from those in the play Schlageter by Hanns Johst: "Wenn ich Kultur höre … entsichere ich meinen Browning!" [Whenever I hear of culture... I release the safety-catch of my Browning!] (Act 1, Scene 1) The play was first performed in April 1933 for Hitler's birthday. Reported as a misattribution in Paul F. Boller, Jr., and John George, They Never Said It: A Book of Fake Quotes, Misquotes, & Misleading Attributions (1989), p. 36.

Source: Review of Communism and Man by F. J. Sheed in Peace News (27 January 1939)

Heifetz official web site http://www.jaschaheifetz.com/about/quotes.html

"Christa McAuliffe 1948-1986" in TIME magazine (10 February 1986) http://www.time.com/time/magazine/article/0,9171,960597,00.html

Interview, 1991 http://www.youtube.com/watch?v=fuJL8fKtTj8‎

From You're

Intuitive Thinking as a Spiritual Path. A Philosophy of Freedom (GA 4), Hudson (1894)/1995.

The Big Picture, 1996
1990s, 1990
Source: [Pierce, 1976-2002, 125]

Plato, Phaedo

Srimad Bhagavatam, Bhaktivedanta Book Trust, 1999. Canto 2, Chapter 3, verse 11, purport. Vedabase http://www.vedabase.com/en/sb/2/3/11
Quotes from Books: Loving God, Quotes from Books: Regression of Science

Source: Keep the Aspidistra Flying (1936), Ch. 3

From Because of You (29 August 1960)

As quoted in Love, A Fruit Always In Season : Daily Meditations from the Words of Mother Teresa of Calcutta (1987) http://books.google.com/books?id=GqcnHzdPwPcC edited by Dorothy S. Hunt
1980s

Source: A New System of Chemical Philosophy (1808), Ch. III. On Chemical Synthesis

Iam non ad culmina rerum
iniustos crevisse queror; tolluntur in altum
ut lapsu graviore ruant.
In Rufinum, Bk. I, lines 21-23 http://penelope.uchicago.edu/Thayer/L/Roman/Texts/Claudian/In_Rufinum/1*.html#21.

Chronicle of the Seeker by: Mahmud Kati

From a new translation of "Progress in Individual Psychology" ("Fortschritte der Individualpsychologie", 1923), a journal article by Alfred Adler, in the AAISF/ATP Archives.

http://findarticles.com/p/articles/mi_m1077/is_n11_v50/ai_17362107
Miscellaneous

Quote of John Cage, in: 'The Future of Music: Credo' (1937); in: 'Silence: lectures and writings by Cage, John', Publisher Middletown, Conn. Wesleyan University Press, June 1961, V.
1930s

IV, p. 28.
The Ship in the Desert (1875)

" My Philanthropic Pledge http://givingpledge.org/pdf/letters/Buffett_Letter.pdf" at the The Giving Pledge (2010)
Context: Some material things make my life more enjoyable; many, however, would not. I like having an expensive private plane, but owning a half-dozen homes would be a burden. Too often, a vast collection of possessions ends up possessing its owner. The asset I most value, aside from health, is interesting, diverse, and long-standing friends.
My wealth has come from a combination of living in America, some lucky genes, and compound interest. Both my children and I won what I call the ovarian lottery. (For starters, the odds against my 1930 birth taking place in the U. S. were at least 30 to 1. My being male and white also removed huge obstacles that a majority of Americans then faced.) My luck was accentuated by my living in a market system that sometimes produces distorted results, though overall it serves our country well. I’ve worked in an economy that rewards someone who saves the lives of others on a battlefield with a medal, rewards a great teacher with thank-you notes from parents, but rewards those who can detect the mispricing of securities with sums reaching into the billions. In short, fate’s distribution of long straws is wildly capricious.
The reaction of my family and me to our extraordinary good fortune is not guilt, but rather gratitude. Were we to use more than 1% of my claim checks on ourselves, neither our happiness nor our well-being would be enhanced. In contrast, that remaining 99% can have a huge effect on the health and welfare of others. That reality sets an obvious course for me and my family: Keep all we can conceivably need and distribute the rest to society, for its needs. My pledge starts us down that course.

Songs of Kabîr (1915)
Context: They call Him Emptiness who is the Truth of truths, in Whom all truths are stored!
There within Him creation goes forward, which is beyond all philosophy; for philosophy cannot attain to Him: There is an endless world, O my Brother! and there is the Nameless Being, of whom naught can be said.
Only he knows it who has reached that region: it is other than all that is heard and said.
No form, no body, no length, no breadth is seen there: how can I tell you that which it is?

Philosophiae Naturalis Principia Mathematica (1687), Scholium Generale (1713; 1726)
Context: This Being governs all things, not as the soul of the world, but as Lord over all: And on account of his dominion he is wont to be called Lord God παντοκρáτωρ or Universal Ruler. For God is a relative word, and has a respect to servants; and Deity is the dominion of God, not over his own body, as those imagine who fancy God to be the soul of the world, but over servants. The supreme God is a Being eternal, infinite, absolutely perfect; but a being, however perfect, without dominion, cannot be said to be Lord God; for we say, my God, your God, the God of Israel, the God of Gods, and Lord of Lords; but we do not say, my Eternal, your Eternal, the Eternal of Israel, the Eternal of Gods; we do not say, my Infinite, or my Perfect: These are titles which have no respect to servants. The word God usually signifies Lord; but every lord is not a God. It is the dominion of a spiritual being which constitutes a God; a true, supreme or imaginary dominion makes a true, supreme or imaginary God. And from his true dominion it follows, that the true God is a Living, Intelligent and Powerful Being; and from his other perfections, that he is Supreme or most Perfect. He is Eternal and Infinite, Omnipotent and Omniscient; that is, his duration reaches from Eternity to Eternity; his presence from Infinity to Infinity; he governs all things, and knows all things that are or can be done. He is not Eternity or Infinity, but Eternal and Infinite; he is not Duration or Space, but he endures and is present. He endures for ever, and is every where present; and by existing always and every where, he constitutes Duration and Space. Since every particle of Space is always, and every indivisible moment of Duration is every where, certainly the Maker and Lord of all things cannot be never and no where. Every soul that has perception is, though in different times and in different organs of sense and motion, still the same indivisible person. There are given successive parts in duration, co-existant parts in space, but neither the one nor the other in the person of a man, or his thinking principle; and much less can they be found in the thinking substance of God. Every man, so far as he is a thing that has perception, is one and the same man during his whole life, in all and each of his organs of sense. God is the same God, always and every where. He is omnipresent, not virtually only, but also substantially; for virtue cannot subsist without substance. In him are all things contained and moved; yet neither affects the other: God suffers nothing from the motion of bodies; bodies find no resistance from the omnipresence of God. 'Tis allowed by all that the supreme God exists necessarily; and by the same necessity he exists always and every where. Whence also he is all similar, all eye, all ear, all brain, all arm, all power to perceive, to understand, and to act; but in a manner not at all human, in a manner not at all corporeal, in a manner utterly unknown to us. As a blind man has no idea of colours, so have we no idea of the manner by which the all-wise God perceives and understands all things. He is utterly void of all body and bodily figure, and can therefore neither be seen, nor heard, nor touched; nor ought to be worshipped under the representation of any corporeal thing. We have ideas of his attributes, but what the real substance of any thing is, we know not. In bodies we see only their figures and colours, we hear only the sounds, we touch only their outward surfaces, we smell only the smells, and taste the favours; but their inward substances are not to be known, either by our senses, or by any reflex act of our minds; much less then have we any idea of the substance of God. We know him only by his most wise and excellent contrivances of things, and final causes; we admire him for his perfections; but we reverence and adore him on account of his dominion. For we adore him as his servants; and a God without dominion, providence, and final causes, is nothing else but Fate and Nature. Blind metaphysical necessity, which is certainly the same always and every where, could produce no variety of things. All that diversity of natural things which we find, suited to different times and places, could arise from nothing but the ideas and will of a Being necessarily existing. But by way of allegory, God is said to see, to speak, to laugh, to love, to hate, to desire, to give, to receive, to rejoice, to be angry, to fight, to frame, to work, to build. For all our notions of God are taken from the ways of mankind, by a certain similitude which, though not perfect, has some likeness however. And thus much concerning God; to discourse of whom from the appearances of things, does certainly belong to Natural Philosophy.

A Theory of Roughness (2004)
Context: My book, The Fractal Geometry of Nature, reproduced Hokusai's print of the Great Wave, the famous picture with Mt. Fuji in the background, and also mentioned other unrecognized examples of fractality in art and engineering. Initially, I viewed them as amusing but not essential. But I changed my mind as innumerable readers made me aware of something strange. They made me look around and recognize fractals in the works of artists since time immemorial. I now collect such works. An extraordinary amount of arrogance is present in any claim of having been the first in "inventing" something. It's an arrogance that some enjoy, and others do not. Now I reach beyond arrogance when I proclaim that fractals had been pictured forever but their true role remained unrecognized and waited for me to be uncovered.

On his past suicide attempt and the high suicide rate amongst Aboriginal people in “Archie Roach: 'You can reach the darkest point in our life and come back, and come good'” https://www.theguardian.com/books/2019/nov/06/archie-roach-you-can-reach-the-darkest-point-in-our-life-and-come-back-and-come-good in The Guardian (2019 Nov 6)

1987