““Knowing something as knowledge” and “realizing” are different. You have to realize.”
Extracted from Proverbs Blog https://providencepath.wordpress.com/2016/06/08/jung-myung-seok-knowing-is-different-from-realizing/
““Knowing something as knowledge” and “realizing” are different. You have to realize.”
Extracted from Proverbs Blog https://providencepath.wordpress.com/2016/06/08/jung-myung-seok-knowing-is-different-from-realizing/
1860s, Speeches to Ohio Regiments (1864), Speech to the One Hundred Sixty-fourth Ohio Regiment
Interview with PETA, quoted in "Sharon Needles, Drag Queen, Stars In PETA Halloween ‘Flesh-Eating’ Ad", HuffPost (15 October 2012) https://www.huffingtonpost.com/2012/10/15/sharon-needles-halloween-flesh-eating-peta-ad-cannibals-cannibalism-_n_1967323.html.
“Being a Jew, you realize your strongest weapon is your mind.”
"Bang Your Head" book
Tried As By Fire, or The True and The False, Socially, speech, 1874, quoted in Gabriel, Mary, Notorious Victoria: The Life of Victoria Woodhull, Uncensored (Chapel Hill, N.Car.: Algonquin Books of Chapel Hill, 1st ed. 1998 ISBN 1-56512-132-5, p. 222 & n. [20] (each ellipsis or set of suspension points so in original) (author Mary Gabriel journalist, Reuters News Service), in turn as reprinted in Stern, Madeleine B., ed., The Victoria Woodhull Reader (Weston, Mass.: M&S Press, 1974).
As quoted in "The World according to Kurt" http://web.archive.org/web/20051018012956/http://www.theglobeandmail.com/servlet/story/RTGAM.20051011.wxvonnegut11/BNStory/Entertainment/ in Globe and Mail [Toronto] (11 October 2005)
Various interviews
Kōnosuke Matsushita in: Nihon Seisansei Honbu (1984), Strategies for productivity: international perspectives, p. 124
1900s, Letter to Winfield T. Durbin (1903)
After Lord Rayleigh's praise of Tesla at the Royal Institution, London, 1892
My Inventions (1919)
Quoted from the Discovery Channel, 15 August 2011.
"Stephen Hawking There is no God. There is no Fate." from episode 1 https://www.youtube.com/watch?v=7L7VTdzuY7Y · [Curiosity: Did God Create the Universe?, http://dsc.discovery.com/tv-shows/curiosity/topics/did-god-create-the-universe.htm, Discovery Communications, LLC., 7 August 2011, 4 July 2013]
Curiosity (2011)
Malcolm X, in conversation with Coretta Scott King (February 1965), as quoted in My life with MLK, Jr. (1969), page 256
Attributed
Interview with "El País", 2009.
Concepts
April 30, 1945, quoted in "Memoirs: Ten Years And Twenty Days" - Page 442 - by Grand Admiral Karl Doenitz - History - 1997.
Rien ne saurait étonner un Américain. On a souvent répété que le mot "impossible" n’était pas français; on s’est évidemment trompé de dictionnaire. En Amérique, tout est facile, tout est simple, et quant aux difficultés mécaniques, elles sont mortes avant d’être nées. Entre le projet Barbicane et sa réalisation, pas un véritable Yankee ne se fût permis d’entrevoir l’apparence d’une difficulté. Chose dite, chose faite.
Source: From the Earth to the Moon (1865), Ch. III: Effect of the President's Communication
Source: 1920s, "Picasso Speaks" (1923), p. 323.
Section 56
2010s, 2013, Evangelii Gaudium · The Joy of the Gospel
The Ballot or the Bullet (1964), Speech in Cleveland, Ohio (April 3, 1964)
Source: Growing Up Absurd (1956), p. 144.
1910s, The Progressives, Past and Present (1910)
1950s, The Russell-Einstein Manifesto (1955)
Source: Pedagogia do oprimido (Pedagogy of the Oppressed) (1968, English trans. 1970), Chapter 1
“I was going to sue her for defamation of character, but then I realized that I have no character.”
Barkley's response to Tonya Harding calling herself "the Charles Barkley of figure skating", quoted in They Said It, Sports Illustrated, February 7, 1994 http://www.si.com/vault/1994/02/07/130420/they-said-it,
At a press conference for the Bulletin of the Atomic Scientists, as the Doomsday Clock is moved forward by two minutes to five minutes to midnight, as quoted in "Nukes, climate push 'Doomsday Clock' forward" MSNBC http://www.msnbc.msn.com/id/16670686/ (1 January 2007)
Source: How 'Slam Dunk' Manga artist brings characters to life https://edition.cnn.com/2012/11/29/showbiz/takehiko-inoue-human-to-hero/index.html,CNN
Rep. Steve King: Protecting the Unborn Reaffirms Jefferson’s Truths http://www.breitbart.com/big-government/2017/11/01/exclusive-rep-steve-king-protecting-the-unborn-reaffirms-jeffersons-truths/ (November 1, 2017)
2012, Sandy Hook Prayer Vigil (December 2012)
"The Sealed Treasure" (1960), p. 60
It All Adds Up (1994)
Source: Freedom, Loyalty, Dissent (1954), p. 154
Speech to the US Congress (13 October 1949)
"Talk on Vegetarianism", as translated simultaneously by Ringu Tulku Rinpoche during the 24th annual Great Kagyu Monlam, Bodhgaya, India (3 January 2007), in Shabkar.org http://www.shabkar.org/download/pdf/Talk_on_Vegetarianism.pdf.
"How to Become a Philosopher" (1942), in The Art of Philosophizing, and Other Essays (New York: Philosophical Library, 1968), p. 2
1940s
2015, Remarks to the People of Africa (July 2015)
My Twisted World (2014), 19-22, UC Santa Barbara, Building to Violence
1950s, The Russell-Einstein Manifesto (1955)
1910s, Address to the Knights of Columbus (1915)
Context: There must be not merely preparedness in things material; there must be preparedness in soul and mind. To prepare a great army and navy without preparing a proper national spirit would avail nothing. And if there is not only a proper national spirit, but proper national intelligence, we shall realize that even from the standpoint of the army and navy some civil preparedness is indispensable. For example, a plan for national defense which does not include the most far-reaching use and cooperation of our railroads must prove largely futile. These railroads are organized in time of peace. But we must have the most carefully thought out organization from the national and centralized standpoint in order to use them in time of war. This means first that those in charge of them from the highest to the lowest must understand their duty in time of war, must be permeated with the spirit of genuine patriotism; and second, that they and we shall understand that efficiency is as essential as patriotism; one is useless without the other.
“Painting from nature is not copying the object, it is realizing sensations.”
Source: Quotes of Paul Cezanne, after 1900, Cézanne, - a Memoir with Conversations, (1897 - 1906), p. 46, in: 'What I know or have seen of his life'
Foreword http://www.bartleby.com/55/100.html
1910s, Theodore Roosevelt — An Autobiography (1913)
Preface
1920s, The Practice and Theory of Bolshevism (1920)
Section 288
2010s, 2013, Evangelii Gaudium · The Joy of the Gospel
The Problem of Peace (1954)
The Need for Transcendence in the Postmodern World (1994)
“God cannot be realized without love. Yes, sincere love.”
[A Short Life of the Holy Mother, 88]
Dhammacakkappavattana Sutta http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.piya.html, as translated by Piyadassi Maha Thera (1999)
Unclassified
The Satanic Bible (1969)
1920s, The Prospects of Industrial Civilization (1923)
“Vegan strongman shoulders 550 kg — a record, perhaps — at vegetarian food fest,” interview with Toronto Star (8 September 2013) https://www.thestar.com/news/gta/2013/09/08/vegan_strongman_shoulders_550_kg_a_record_perhaps_at_vegetarian_food_fest.html.
2012, Yangon University Speech (November 2012)
“War is the ultimate realization of modern technology.”
Source: End Zone (1972), Ch. 16
“God is eternally free. To realize God is to attain liberation from the bondage of illusion.”
Message at Andhra (1954) <!-- MD p. 8 --> Vol. 12, p. 4328.
Lord Meher (1986)
Context: God is eternally free. To realize God is to attain liberation from the bondage of illusion. The greater the strife and the more intensified the struggle to attain liberation, the more the shackles of illusion are felt, because this very action brings greater awareness of the illusion, which then becomes all the more impressive and realistic. All actions, whether good or bad, just or unjust, charitable or uncharitable, are responsible in making the bond of illusion firmer and tighter.
The goal is to achieve perfect inaction, which does not mean merely inactivity. When the self is absent, one achieves inaction in one's every action.
3
Gospel of Thomas (c. 50? — c. 140?)
Context: If those who lead you say, 'See, the Kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the Kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living Father. But if you will not know yourselves, you dwell in poverty and it is you who are that poverty.
1950s, The Russell-Einstein Manifesto (1955)
Context: Here, then, is the problem which we present to you, stark and dreadful and inescapable: Shall we put an end to the human race; or shall mankind renounce war? People will not face this alternative because it is so difficult to abolish war.
The abolition of war will demand distasteful limitations of national sovereignty. But what perhaps impedes understanding of the situation more than anything else is that the term "mankind" feels vague and abstract. People scarcely realize in imagination that the danger is to themselves and their children and their grandchildren, and not only to a dimly apprehended humanity. They can scarcely bring themselves to grasp that they, individually, and those whom they love are in imminent danger of perishing agonizingly. And so they hope that perhaps war may be allowed to continue provided modern weapons are prohibited.
This hope is illusory. Whatever agreements not to use H-bombs had been reached in time of peace, they would no longer be considered binding in time of war, and both sides would set to work to manufacture H-bombs as soon as war broke out, for, if one side manufactured the bombs and the other did not, the side that manufactured them would inevitably be victorious.
The Dominant Idea (1910)
Context: It is not to be supposed that any one will attain to the full realization of what he purposes, even when those purposes do not involve united action with others; he will fall short; he will in some measure be overcome by contending or inert opposition. But something he will attain, if he continues to aim high.
What, then, would I have? you ask. I would have men invest themselves with the dignity of an aim higher than the chase for wealth; choose a thing to do in life outside of the making of things, and keep it in mind, — not for a day, nor a year, but for a life-time. And then keep faith with themselves! Not be a light-o'-love, to-day professing this and to-morrow that, and easily reading oneself out of both whenever it becomes convenient; not advocating a thing to-day and to-morrow kissing its enemies' sleeve, with that weak, coward cry in the mouth, "Circumstances make me." Take a good look into yourself, and if you love Things and the power and the plenitude of Things better than you love your own dignity, human dignity, Oh, say so, say so! Say it to yourself, and abide by it. But do not blow hot and cold in one breath. Do not try to be a social reformer and a respected possessor of Things at the same time. Do not preach the straight and narrow way while going joyously upon the wide one. Preach the wide one, or do not preach at all; but do not fool yourself by saying you would like to help usher in a free society, but you cannot sacrifice an armchair for it.
Introduction to "Alma"
That Was the Year That Was (1965)
Context: Last December 13th, there appeared in the newspapers the juiciest, spiciest, raciest obituary it has ever been my pleasure to read.
It was that of a lady named Alma Mahler Gropius Werfel, who had, in her lifetime, managed to acquire as lovers practically all of the top creative men in central Europe. And, among these lovers, who were listed in the obituary, by the way, which is what made it so interesting, there were three whom she went so far as to marry: One of the leading composers of the day, Gustav Mahler, composer of "Das Lied von der Erde" and other light classics, one of the leading architects, Walter Gropius, of the "Bauhaus" school of design, and one of the leading writers, Franz Werfel, author of the "Song of Bernadette" and other masterpieces.
It's people like that who make you realize how little you've accomplished. It is a sobering thought, for example, that when Mozart was my age, he had been dead for two years.
“Jesus realized there is no separation from God.”
Franny and Zooey (1961), Zooey (1957)
Context: I can't see why anybody — unless he was a child, or an angel, or a lucky simpleton like the pilgrim — would even want to say a prayer to a Jesus who was the least bit different from the way he looks and sounds in the New Testament. My God! He's only the most intelligent man in the Bible, that's all! Who isn't he head and shoulders over? Who? Both Testaments are full of pundits, prophets, disciples, favorite sons, Solomons, Isaiahs, Davids, Pauls — but, my God, who besides Jesus really knew which end was up? Nobody. Not Moses. Don't tell me Moses. He was a nice man, and he kept in beautiful touch with his God, and all that — but that's exactly the point. He had to keep in touch. Jesus realized there is no separation from God.
Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 98
As quoted in Inspire! What Great Leaders Do (2004) by Lance Secretan, p. 45
Context: The Art of Peace begins with you. Work on yourself and your appointed task in the Art of Peace. Everyone has a spirit that can be refined, a body that can be trained in some manner, a suitable path to follow. You are here to realize your inner divinity and manifest your innate enlightenment. Foster peace in your own life and then apply the Art to all than you encounter.
Source: "From Enlightenment to Revolution" (1975), p. 139
Context: The criterion of integral sanity [for Littré] is the acceptance of Positivism in its first stage. The criteria of decadence or decline are (1) a faith in transcendental reality, whether it expresses itself in the Christian form or in that of a substitute religion, (2) the assumption that all human faculties have a legitimate urge for public expression in a civilization, and (3) the assumption that love can be a legitimate guiding principle of action, taking precedence before reason. This diagnosis of mental deficiency is of an importance which can hardly be exaggerated. It is not the isolated diagnosis of Littré; it is rather the typical attitude toward the values of Western civilization which has continued among "intellectual positivists" from the time of Mill and Littré down to the neo-Positivistic schools of the Viennese type. Moreover, it has not remained confined to the schools but has found popular acceptance to such a degree that this variant of Positivism is today one of the most important mass movements. It is impossible to understand the graveness of the Western crisis unless we realize that the cultivation of values beyond Littré's formula of civilization as the dominion of man over nature and himself by means of science is considered by broad sectors of Western society to be a kind of mental deficiency.
Part 1: U.G.
The Mystique of Enlightenment (1982)
Context: People call me an enlightened man — I detest that term — they can't find any other word to describe the way I am functioning. At the same time, I point out that there is no such thing as enlightenment at all. I say that because all my life I've searched and wanted to be an enlightened man, and I discovered that there is no such thing as enlightenment at all, and so the question whether a particular person is enlightened or not doesn't arise. I don't give a hoot for a sixth-century-BC Buddha, let alone all the other claimants we have in our midst. They are a bunch of exploiters, thriving on the gullibility of the people. There is no power outside of man. Man has created God out of fear. So the problem is fear and not God.
I discovered for myself and by myself that there is no self to realize. That's the realization I am talking about. It comes as a shattering blow. It hits you like a thunderbolt. You have invested everything in one basket, self-realization, and, in the end, suddenly you discover that there is no self to discover, no self to realize.
Georg Wilhelm Friedrich Hegel, Philosophy of Right translated by SW Dyde Queen’s University Canada 1896 p. 123
Elements of the Philosophy of Right (1820/1821)
Context: The good is the idea, or unity of the conception of the will with the particular will. Abstract right, well-being, the subjectivity of consciousness, and the contingency of external reality, are in their independent and separate existences superseded in this unity, although in their real essence they are contained in it and preserved. This unity is realized freedom, the absolute final cause of the world. Addition.—Every stage is properly the idea, but the earlier steps contain the idea only in more abstract form. The I, as person, is already the idea, although in its most abstract guise. The good is the idea more completely determined; it is the unity of the conception of will with the particular will. It is not something abstractly right, but has a real content, whose substance constitutes both right and well-being.
On her near-death experience and final days in New York
Edie : American Girl (1982)
Context: "The Siege of the Warwick Hotel." I was left alone with a substantial supply of speed. I started having strange, convulsive behavior. I was shooting up every half-hour... thinking that with each fresh shot I'd knock this nonsense out of my system. I'd entertain myself hanging on to the bathroom sink with my hind feet stopped up against the door, trying to hold myself steady enough so I wouldn't crack my stupid skull open. I entertained myself by making a tape... a really fabulous tape in which I made up five different personalities. I realized that I had to get barbiturates in order to stop the convulsions, which lasted either hours. Something was spinning in my head.... I just kept thinking that if I could pop enough speed I'd knock the daylights out of my system and none of this nonsense would go on. None of this flailing around and moaning, sweating like a pig, and whew! It was a heavy scene. When I finally cooled down to what I thought was pretty good shape, I slipped on a little muumuu, ran down the stairs of the Warwick, barefoot to the lobby. My eye caught a mailman's jacket and a sack of mail hanging across the back of a chair in the hall way entrance, and before I knew what I was doing, I whipped on the jacket, flipped the bag over my shoulder, and flew out the door, whistling a happy tune. Suddenly I thought: "My God! This is a federal offense. Fooling around with the mail." So I turned around and rushed back and BAM! the manager was waiting for me. He ordered me into the back office. They telephoned an ambulance from Bellevue and packed me into it. Five policemen. I was back into convulsions again, which was really a drag, and I tried to tell the doctors and the nurses and the student interns that I'd run out of barbiturates and overshot speed.... I could speak sanely, but all my motor nerves were going crazy wild. It looked like I was out of my mind. If you had seen me, you wouldn't have bothered to listen, and none of them did. Oh, God, it was a nightmare. Finally six big spade attendants came and held me down on a stretcher. They terrified me... their force against mine. I got twice as bad. I just flipped. I told them if they'd just let go of me, I would calm down and stop kicking and fighting. But they wouldn't listen and they started to tell each other what stages of hallucinations I was in... how I imagined myself an animal. All these things totally unreal to my mind and just guessed on their part. Oh, it was insane. Then they plunged a great needle into my butt and BAM! out I went for two whole days. When I woke up, wow! Rats all over the floor, wailing and screaming. We ate potatoes with spoons. The doctors at Bellevue finally contacted my private physician, and after five days he came and got me out. They sent me back to Gracie Square, a private mental hospital that cost a thousand dollars a week. I was there for five months. Then I ran away with a patient and we went to an apartment in the Seventies somewhere which belonged to another patient in the hospital, who gave us the keys. The guy I ran away with was twenty, but he'd been a junkie since the age of nine, so he was pretty emotionally retarded and something of a drag. I didn't have any pills, so, kind of ravaging around, I went to see a gynecologist and a pretty well-off one. He asked me if I would like to shoot up some acid with him. I hadn't much experience with acid, but I wasn't afraid. He closed his office at five, and we took off in his Aston Martin and drove up the coast... no, what's the name of that river? The Hudson. We stopped at a motel and he gave me three ampules of liquid Sandoz acid, intravenously, mainlining, and he gave himself the same amount and he completely flipped, I was hallucinating and trying to tell him what I was seeing. I'd say, "I see rich, embroidered curtains, and I see people moving in the background. It's the Middle Ages and I am a princess, " and I told him he was some sort of royalty. We made love from eight in the evening until seven in the morning with ecstatic climax after climax, just going insane with it, until he realized it was seven and he had to get back to his office to open it at eight-thirty. He gave me a shot to calm me down, and because I couldn't come down, I took about fourteen Placidyls. On the way back something very strange happened. I didn't realize I was going to say it, but I said out loud, "I wish I was dead"... the love and the beauty and the ecstasy of the whole experience I'd just gone through were really so alien. I didn't even know the man... it had been a one-night jag... he was married and had children... and I just felt lost. It hardly seemed worth living any more because once again I was alone. He dropped me off at the apartment where I was staying with the runaway patient. I had a little Bloody Mary when I got there, and dropped a few more Placidyls. With my tolerance, nothing should have happened, but I suddenly went into a coma. My eyes rolled back in my head. It was lucky... I had called an aide, Jimmy, at the hospital - he had been a good friend - I had called him anonymously and asked him to come and visit us. He happened to turn up just as I went into the coma. He and the heroin addict tried to wake me up. They slapped me and pumped my chest and they put me in a bathtub full of really cold water. Jimmy began to call hospitals - not psychiatric but medical - and one of them actually told them to let me sleep it off. But Jimmy just flipped. He knew I was dying, and he was right. He called Lenox Hill Hospital, and the police finally came. Jimmy and the heroin addict were taken into custody, and I was rushed to the hospital. I was actually declared dead. My mother was called... and then BAM! I started breathing again. I was pretty shaken up by what happened because I didn't understand how I could have almost gone out on just fifteen Placidyls when I used to live on thirty-five three-grain Tunials a day, plus alcohol. They released Jimmy and the junkie, but of course I was still in the trap. I thought I was fine and that I could leave. But a psychiatrist came to interview me and I was put in the New York State Psychiatric Institute at Columbia Presbyterian Hospital - committed on the grounds of unintentional, unconscious suicide. It was a pretty devastating experience. They put me on eight hundred milligrams of Thorazine four times a day plus six hundred milligrams at bedtime - an ugly-tasting liquid, but it took quick effect and you couldn't hide the pills or spit them out later. I had all kinds of bad reactions from it - I'd get bad tremors and all itchy and wormy. I said I wasn't going to take the stuff any more, no matter what, so they finally took me off it one day. I had a seizure, vomited all over the floor, and I couldn't get tremendous dosages of Thorazine, but they accused me of importing drugs and taking them there in the hospital. My doctor was young... a resident... and I just told him, "You think I've taken drugs. There's no point in even reasoning with you. I'll just go to some other hospital." I expected to go to some plush, tolerable hospital, but I was not accepted in any private hospital with the record they gave me. They committed me to Manhattan State on Ward's Island, in the middle of the East River, next to the prison. It was one of the most unpleasant experiences I've ever been through. Really terrifying. I lived in a big dormitory on a ward with about sixty to eighty women. We did all the mopping, cleaning, making beds, scrubbing toilets. And the people there were just so awful. Really pathetic. Some of them were mean. The staff completely ignored you except to administer medication. I thought it was never going to end. In Manhattan State, even in there, there were pushers. One girl who lived in a smaller dormitory - there were two with about ten beds in them - was pushing speed and heroin. And because I'd been warned that if ever you were caught using drugs in a state hospital you'd be criminally punished, I didn't touch any drugs during the three months I was there.
The Temple of the Golden Pavilion (1959).
Context: What transforms this world is — knowledge. Do you see what I mean? Nothing else can change anything in this world. Knowledge alone is capable of transforming the world, while at the same time leaving it exactly as it is. When you look at the world with knowledge, you realize that things are unchangeable and at the same time are constantly being transformed. You may ask what good it does us. Let's put it this way — human beings possess the weapon of knowledge in order to make life bearable. For animals such things aren't necessary. Animals don't need knowledge or anything of the sort to make life bearable. But human beings do need something, and with knowledge they can make the very intolerableness of life a weapon, though at the same time that intolerableness is not reduced in the slightest. That's all there is to it.
Interview with Fantasy Book Critic (25 May 2007)
Context: Anyway, I was listening to Beagle answer a question on the panel, he said something along the lines of, "I'd never want to write The Last Unicorn again. It was excruciatingly hard, because I was writing a faerie tale while at the same time writing a spoof of a faerie tale."
I just sat there thunderstruck. I realized that's exactly what I had been doing for over a decade with my story. I was writing heroic fantasy, while at the same time I was satirizing heroic fantasy.
While telling his story, Kvothe makes it clear that he's not the storybook hero legends make him out to be. But at the same time, the reader sees that he's a hero nonetheless. He's just a hero of a different sort.
Source: Last Flight (1937), p. 70
Context: In my life I had come to realize that when things were going very well indeed it was just the time to anticipate trouble. And, conversely, I learned from pleasant experience that at the most despairing crisis, when all looked sour beyond words, some delightful "break" was apt to lurk just around the corner.
The Sacred Pipe (1953)
Context: The first peace, which is the most important, is that which comes within the souls of people when they realize their relationship, their oneness, with the universe and all its powers, and when they realize that at the center of the universe dwells Wakan-Tanka, and that this center is really everywhere, it is within each of us. This is the real peace, and the others are but reflections of this. The second peace is that which is made between two individuals, and the third is that which is made between two nations. But above all you should understand that there can never be peace between nations until there is known that true peace, which, as I have often said, is within the souls of men. <!-- p. 115
Sec. 23
The Antichrist (1888)
Context: Hope, in its stronger forms, is a great deal more powerful stimulans to life than any sort of realized joy can ever be. Man must be sustained in suffering by a hope so high that no conflict with actuality can dash it—so high, indeed, that no fulfilment can satisfy it: a hope reaching out beyond this world.
Source: Striking Thoughts (2000), p. 11
Context: Be aware of doing your best to understand the ROOT in life, and realize the DIRECT and the INDIRECT are in fact a complementary WHOLE. It is to see things as they are and not to become attached to anything — to be unconscious meant to be innocent of the working of a relative (empirical) mind — where there is no abiding of thought anywhere on anything — this is being unbound. This not abiding anywhere is the root of our life.
What I Believe (1938)
Context: I realize that all society rests upon force. But all the great creative actions, all the decent human relations, occur during the intervals when force has not managed to come to the front. These intervals are what matter. I want them to be as frequent and as lengthy as possible, and I call them "civilization". Some people idealize force and pull it into the foreground and worship it, instead of keeping it in the background as long as possible. I think they make a mistake, and I think that their opposites, the mystics, err even more when they declare that force does not exist. I believe that it exists, and that one of our jobs is to prevent it from getting out of its box. It gets out sooner or later, and then it destroys us and all the lovely things which we have made. But it is not out all the time, for the fortunate reason that the strong are so stupid.
Address at the opening of the gubernatorial campaign, New York City (5 October 1898), reported in "The Duties of a Great Nation", Campaigns and Controversies, vol. 14 of The Works of Theodore Roosevelt, national ed. (1926), chapter 45, p. 291
1890s
Context: Greatness means strife for nation and man alike. A soft, easy life is not worth living, if it impairs the fibre of brain and heart and muscle. We must dare to be great; and we must realize that greatness is the fruit of toil and sacrifice and high courage... We are face to face with our destiny and we must meet it with a high and resolute courage. For us is the life of action, of strenuous performance of duty; let us live in the harness, striving mightily; let us rather run the risk of wearing out than rusting out.
Source: Terre des Hommes (1939), Ch. I : The Craft
Context: "Navigating by the compass in a sea of clouds over Spain is all very well, it is very dashing, but—"
And I was struck by the graphic image:
"But you want to remember that below the sea of clouds lies eternity."
And suddenly that tranquil cloud-world, that world so harmless and simple that one sees below on rising out of the clouds, took on in my eyes a new quality. That peaceful world became a pitfall. I imagined the immense white pitfall spread beneath me. Below it reigned not what one might think — not the agitation of men, not the living tumult and bustle of cities, but a silence even more absolute than in the clouds, a peace even more final. This viscous whiteness became in my mind the frontier between the real and the unreal, between the known and the unknowable. Already I was beginning to realize that a spectacle has no meaning except it be seen through the glass of a culture, a civilization, a craft. Mountaineers too know the sea of clouds, yet it does not seem to them the fabulous curtain it is to me.
“Once we realize we are all members of humanity, we will want to compete in the spirit of love.”
Source: The Soul of a Butterfly (2004), p. xxiv
Context: Once we realize we are all members of humanity, we will want to compete in the spirit of love.
In a competition of love we would not be running against one another, but with one another. We would be trying to gain victory for all humanity. If I am a faster runner than you, you may feel bad seeing me pass you in the race, but if you know that we are both racing to make our world better, you will feel good knowing that we are racing toward a common goal, a mutual reward.
In a competition of love we'll all share in the victory, no matter who comes first.
1910s, The Progressives, Past and Present (1910)
Context: Fundamentally, our chief problem may be summed up as the effort to make men as nearly as they can be made, both free and equal; the freedom and equality necessarily resting on a basis of justice and brotherhood. It is not possible, with the imperfections of mankind, ever wholly to achieve such an ideal, if only for the reason that the shortcomings of men are such that complete and unrestricted individual liberty would mean the negation of even approximate equality, while a rigid and absolute equality would imply the destruction of every shred of liberty. Our business is to secure a practical working combination between the two. This combination should aim, on the one hand to secure to each man the largest measure of individual liberty that is compatible with his fellows getting from life a just share of the good things to which they are legitimately entitled; while, on the other hand, it should aim to bring about among well-behaved, hardworking people a measure of equality which shall be substantial, and which shall yet permit to the individual the personal liberty of achievement and reward without which life would not be worth living, without which all progress would stop, and civilization first stagnate and then go backwards. Such a combination cannot be completely realized. It can be realized at all only by the application of the spirit of fraternity, the spirit of brotherhood. This spirit demands that each man shall learn and apply the principle that his liberty must be used not only for his own benefit but for the interest of the community as a whole, while the community in its turn, acting as a whole, shall understand that while it must insist on its own rights as against the individual, it must also scrupulously safeguard these same rights of the individual.
Tape recording to Joe Romersa (1992)
Shadowbox Studio
Context: What I mean by the Principle of Oneness is this:
That we must learn to realize
that there's nothing separate or apart.
That everything is part of everything else.
That there's nothing above us,
or below us, or around us.
All is inherent within us.
Like Jesus said, "The Kingdom is Within."
"The Reaction in Germany" (1842) http://www.marxists.org/reference/archive/bakunin/works/1842/reaction-germany.htm, Bakunin's first political writings, under the pseudonym "Jules Elysard"; it was not until 1860 that he began to publicly assert a stance of firm atheism and vigorous rejection of traditional religious institutions.
Context: FREEDOM, the realization of freedom: who can deny that this is what today heads the agenda of history? … Revolutionary propaganda is in its deepest sense the negation of the existing conditions of the State, for, with respect to its innermost nature, it has no other program than the destruction of whatever order prevails at the time.... We must not only act politically, but in our politics act religiously, religiously in the sense of freedom, of which the one true expression is justice and love. Indeed, for us alone, who are called the enemies of the Christian religion, for us alone it is reserved, and even made the highest duty … really to exercise love, this highest commandment of Christ and this only way to true Christianity.
Interview by David Brancaccio, NOW (PBS) (7 October 2005) http://www.pbs.org/now/arts/vonnegut.html
Various interviews
Context: [When Vonnegut tells his wife he's going out to buy an envelope] Oh, she says, well, you're not a poor man. You know, why don't you go online and buy a hundred envelopes and put them in the closet? And so I pretend not to hear her. And go out to get an envelope because I'm going to have a hell of a good time in the process of buying one envelope. I meet a lot of people. And, see some great looking babes. And a fire engine goes by. And I give them the thumbs up. And, and ask a woman what kind of dog that is. And, and I don't know. The moral of the story is, is we're here on Earth to fart around. And, of course, the computers will do us out of that. And, what the computer people don't realize, or they don't care, is we're dancing animals. You know, we love to move around. And, we're not supposed to dance at all anymore.