Quotes about receiver

page 18

Source: before 1960, Ritual for the Relinquishment of the immaterial Pictorial Sensitivity Zones', Yves Klein, 1957-59, p. 207

Upon the Sovereign Sun (362)

On Revolutionary Medicine (1960)

Source: Report of the Superintendent of the New York and Erie Railroad to the Stockholders (1856), p. 51-52 about the "System of reports and checks"; Partly cited in Chandler (1977, p. 103)

Arthur's commentary
The Nemesis of Faith (1849)

Upon Leaving His Mistress, ll. 15-21.
Other

At a campaign stop in Iowa, as quoted in "Clinton: I did not send or get classified emails on private account" http://www.reuters.com/article/us-usa-election-clinton-idUSKCN0PZ0S920150726 by Alana Wise, Reuters (25 July 2015)
Presidential campaign (April 12, 2015 – 2016)

" Full Remarks: Governor Larry Hogan Announces Cancer Diagnosis http://governor.maryland.gov/2015/06/22/full-remarks-governor-larry-hogan-announces-cancer-diagnosis/"(22 June 2015)

Source: Character of the Happy Warrior http://www.bartleby.com/145/ww302.html (1806), Line 17.

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 132.

Reflections on Various Subjects (1665–1678), VII. On Air and Manner

Journal of Discourses, 3:247 (March 16, 1856)
1850s

The Spiritual Espousals (c. 1340)

All-Highest of Eddore, book 3, chapter 17.
Triplanetary

Skinnie magazine, March 2010, p. 29

1 St. Tr. (N. S.) 515.
King v. Knowles (1820)

Giving Pledge.

Counterpounch, Interview with Tanya Reinhart (October 2, 2006) http://www.counterpunch.org/hazan10022006.html

Speech delivered at the East India Association, London, on 13th May 1870. See Female Education in India for full speech.

The Autobiography of a Sexually Emancipated Communist Woman (1926)

Statement made to representatives of the Pagan Newswire Collective (PNC)
2011-10-16
http://www.patheos.com/blogs/paganswithdisabilities/2011/10/full-transcript-of-qa-with-presidential-candidate-gary-johnson/
2012-02-24
Economic Policy

Book II, section 30
De Natura Deorum – On the Nature of the Gods (45 BC)

Source: Native Son (1940), p. xii

As quoted in David Crockett : His Life and Adventures (1875) by John Stevens Cabot Abbott, p. 294
Context: I know nothing, by experience, of party discipline. I would rather be a raccoon-dog, and belong to a Negro in the forest, than to belong to any party, further than to do justice to all, and to promote the interests of my country. The time will and must come, when honesty will receive its reward, and when the people of this nation will be brought to a sense of their duty, and will pause and reflect how much it cost us to redeem ourselves from the government of one man.

Source: I. Asimov: A Memoir (1994), Ch. 8, Library
Context: I received the fundamentals of my education in school, but that was not enough. My real education, the superstructure, the details, the true architecture, I got out of the public library. For an impoverished child whose family could not afford to buy books, the library was the open door to wonder and achievement, and I can never be sufficiently grateful that I had the wit to charge through that door and make the most of it.
Now, when I read constantly about the way in which library funds are being cut and cut, I can only think that the door is closing and that American society has found one more way to destroy itself.

Source: Currency and Credit (1919), Chapter II, "Metallic Money", p. 20 (2nd ed. 1921)
Context: The use of money does not disestablish the normal process of creating credit. Money, it is true, is always being paid into the banks by the retailers and others who receive it in the course of business, and they of course receive bank credits in return for the money thus deposited. But for the manufacturers and others who have to pay money out, credits are still created by the exchange of obligations, the banker's immediate obligation being given to his customer in exchange for the customer's obligation to repay at a future date. We shall still describe this dual operation as the creation of credit. By its means the banker creates the means of payment out of nothing, whereas when he receives a bag of money from his customer, one means of payment, a bank credit, is merely substituted for another, an equal amount of cash.

The Citizen (newspaper), quoted Daily Maverick, "Tanzania: Hundred days later, what has Magufuli done?" http://www.dailymaverick.co.za/article/2016-02-14-tanzania-hundred-days-later-what-has-magufuli-done/#.VtY1RfkrLrc, February 14, 2016.
About

Source: Flatland: A Romance of Many Dimensions (1884), PART I: THIS WORLD, Chapter 12. Of the Doctrine of our Priests
Context: About three hundred years ago, it was decreed by the Chief Circle that, since women are deficient in Reason but abundant in Emotion, they ought no longer to be treated as rational, nor receive any mental education. The consequence was that they were no longer taught to read, nor even to master Arithmetic enough to enable them to count the angles of their husband or children; and hence they sensibly declined during each generation in intellectual power. And this system of female non-education or quietism still prevails.My fear is that, with the best intentions, this policy has been carried so far as to react injuriously on the Male Sex.For the consequence is that, as things now are, we Males have to lead a kind of bi-lingual, and I may almost say bi-mental, existence. With Women, we speak of "love", "duty", "right", "wrong", "pity", "hope", and other irrational and emotional conceptions, which have no existence, and the fiction of which has no object except to control feminine exuberances; but among ourselves, and in our books, we have an entirely different vocabulary and I may almost say, idiom. "Love" then becomes "the anticipation of benefits"; "duty" becomes "necessity" or "fitness"; and other words are correspondingly transmuted. Moreover, among Women, we use language implying the utmost deference for their Sex; and they fully believe that the Chief Circle Himself is not more devoutly adored by us than they are: but behind their backs they are both regarded and spoken of — by all except the very young — as being little better than "mindless organisms".

As quoted in "I never asked for power" in The Guardian (15 August 2002)
Context: I find that whenever I am in power, or my father was in power, somehow good things happen. The economy picks up, we have good rains, water comes, people have crops. I think the reason this happens is that we want to give love and we receive love.

Source: The Geological Evidences of the Antiquity of Man (1863), Ch.21, p. 417
Context: To many, this doctrine of Natural Selection, or 'the preservation of favoured races in the struggle for life,' seems so simple, when once clearly stated, and so consonant with known facts and received principles, that they have difficulty in conceiving how it can constitute a great step in the progress of science. Such is often the case with important discoveries, but in order to assure ourselves that the doctrine was by no means obvious, we have only to refer back to the writings of skilful naturalists who attempted in the earlier part of the nineteenth century, to theorise on this subject, before the invention of this new method of explaining how certain forms are supplanted by new ones, and in what manner these last are selected out of innumerable varieties, and rendered permanent.

direction and vigour
Source: Precepts and Judgments (1919), p. 138

Nobel Prize Speech (1954)
Context: No writer who knows the great writers who did not receive the Prize can accept it other than with humility. There is no need to list these writers. Everyone here may make his own list according to his knowledge and his conscience.

Address to the Society for Psychical Research (1897)
Context: These rays, as generated in the vacuum tube, are not homogeneous, but consist of bundles of different wave-lengths, analogous to what would be differences of colour could we see them as light. Some pass easily through flesh, but are partially arrested by bone, while others pass with almost equal facility through bone and flesh.
It seems to me that in these rays we may have a possible mode of transmitting intelligence which, with a few reasonable postulates, may supply a key to much that is obscure in psychical research. Let it be assumed that these rays, or rays even of higher frequency, can pass into the brain and act on some nervous center there. Let it be conceived that the brain contains a center which uses these rays as the vocal chords use sound vibrations (both being under the command of intelligence), and sends them out, with the velocity of light, to impinge on the receiving ganglion of another brain. In this way some, at least, of the phenomena of telepathy, and the transmission of intelligence from one sensitive to another through long distances, seem to come into the domain of law and can be grasped. A sensitive may be one who possesses the telepathic transmitting or receiving ganglion in an advanced state of development, or who, by constant practice, is rendered more sensitive to these high-frequency waves. Experience seems to show that the receiving and the transmitting ganglions are not equally developed; one may be active, while the other, like the pineal eye in man, may be only vestigial. By such an hypothesis no physical laws are violated; neither is it necessary to invoke what is commonly called the supernatural.

Source: Utopia (1516), Ch. 9 : Of the Religions of the Utopians
Context: Those among them that have not received our religion do not fright any from it, and use none ill that goes over to it, so that all the while I was there one man was only punished on this occasion. He being newly baptised did, notwithstanding all that we could say to the contrary, dispute publicly concerning the Christian religion, with more zeal than discretion, and with so much heat, that he not only preferred our worship to theirs, but condemned all their rites as profane, and cried out against all that adhered to them as impious and sacrilegious persons, that were to be damned to everlasting burnings. Upon his having frequently preached in this manner he was seized, and after trial he was condemned to banishment, not for having disparaged their religion, but for his inflaming the people to sedition; for this is one of their most ancient laws, that no man ought to be punished for his religion.

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

First reaction to reports of the first commercial "spam" email, sent by DEC salesman, Gary Thuerk (8 May 1978), as quoted in "Reaction to the DEC Spam of 1978" http://www.templetons.com/brad/spamreact.html#msg<!-- also only partially quoted in "Damn Spam", by Michael Specter, in The New Yorker (6 August 2007) http://www.newyorker.com/magazine/2007/08/06/damn-spam -->
1970s
Context: I didn't receive the DEC message, but I can't imagine I would have been bothered if I have. I get tons of uninteresting mail, and system announcements about babies born, etc. At least a demo MIGHT have been interesting. … The amount of harm done by any of the cited "unfair" things the net has been used for is clearly very small. And if they have found any people any jobs, clearly they have done good. If I had a job to offer, I would offer it to my friends first. Is this "evil"? … Would a dating service for people on the net be "frowned upon" by DCA? I hope not. But even if it is, don't let that stop you from notifying me via net mail if you start one.

Man's Rise to Civilization (1968)
Context: One of the things that amazed the earliest explorers, almost without exception, was the hospitality with which Indians received them. When the Indians later learned that the Whites posed a threat, their attitude changed, but the initial contacts were idyllic.... Hospitality and sharing were characteristic of all Indian societies.

Source: Andre Cornelis (1886), Ch. 14
Context: Is there any God, any justice, is there either good or evil? None, none, none, none! There is nothing but a pitiless destiny which broods over the human race, iniquitous and blind, distributing joy and grief at haphazard. A God who says, "Thou shalt not kill," to him whose father has been killed? No, I don't believe it. No, if hell were there before me, gaping open, I would make answer: "I have done well," and I would not repent. I do not repent. My remorse is not for having seized the weapon and struck the blow, it is that I owe to him — to him — that infamous good service which he did me — that I cannot to the present hour shake from me the horrible gift I have received from that man. If I had destroyed the paper, if I had gone and given myself up, if I had appeared before a jury, revealing, proclaiming my deed, I should not be ashamed; I could still hold up my head. What relief, what joy it would be if I might cry aloud to all men that I killed him, that he lied, and I lied, that it was I, I, who took the weapon and plunged it into him! And yet, I ought not to suffer from having accepted — no — endured the odious immunity. Was it from any motive of cowardice that I acted thus? What was I afraid of? Of torturing my mother, nothing more. Why, then, do I suffer this unendurable anguish? Ah, it is she, it is my mother who, without intending it, makes the dead so living to me, by her own despair. She lives, shut up in the rooms where they lived together for sixteen years; she has not allowed a single article of furniture to be touched; she surrounds the man's accursed memory with the same pious reverence that my aunt formerly lavished on my unhappy father. I recognize the invincible influence of the dead in the pallor of her cheeks, the wrinkles in her eyelids, the white streaks in her hair. He disputes her with me from the darkness of his coffin; he takes her from me, hour by hour, and I am powerless against that love.

Source: Between the World and Me (2015), p. 9.
Context: Resent the people trying to entrap your body and it can be destroyed.... The destroyers will rarely be held accountable. Mostly they will receive pensions. And destruction is merely the superlative form of a dominion whose prerogatives include friskings, detainings, beatings, and humiliations. All of this is common to black people. And all of this is old for black people. No one is held responsible.

The Hollow Men (1925)
Context: This is the dead land
This is cactus land
Here the stone images
Are raised, here they receive
The supplication of a dead man's hand
Under the twinkle of a fading star.
[... ]
The eyes are not here
There are no eyes here
In this valley of dying stars
In this hollow valley
This broken jaw of our lost kingdoms
In this last of meeting places
We grope together
And avoid speech
http://aduni.org/~heather/occs/honors/Notesonpoem.htm#fiftysevensixtyGathered on this beach of the tumid river
Sightless, unless
The eyes reappear http://aduni.org/~heather/occs/honors/Notesonpoem.htm#sixtyonesixtytwo
As the perpetual star
Multifoliate rose http://aduni.org/~heather/occs/honors/Notesonpoem.htm#sixtyfoursixtythree
Of death's twilight kingdom
The hope only
Of empty men.

Terms of surrender, given to General Robert E. Lee after the Battle of Appomattox Courthouse (9 April 1865).
1860s
Context: I propose to receive the surrender of the Army of N. Va. on the following terms, to wit: Rolls of all the officers and men to be made in duplicate. One copy to be given to an officer designated by me, the other to be retained by such officer or officers as you may designate. The officers to give their individual paroles not to take up arms against the Government of the United States until properly exchanged, and each company or regimental commander sign a like parole for the men of their commands. The arms, artillery and public property to be parked and stacked, and turned over to the officer appointed by me to receive them. This will not embrace the side-arms of the officers, nor their private horses or baggage. This done, each officer and man will be allowed to return to their homes, not to be disturbed by United States authority so long as they observe their paroles and the laws in force where they may reside.

Chap. IV.
The Philosophical and Mathematical Commentaries of Proclus on the First Book of Euclid's Elements Vol. 1 (1788)

Chap. IV. On the Origin of Geometry, and its Inventors, pp. 98-99. Footnote (Taylor's): Aristotle was called demoniacal by the Platonic philosophers, in consequence of the encomium bestowed on him by his master, Plato, "That he was the dæmon of nature." Indeed, his great knowledge in things subject to the dominion of nature, well deserved this encomium, and the epithet divine, has been universally ascribed to Plato, from his profound knowledge of the intelligible world.
The Philosophical and Mathematical Commentaries of Proclus on the First Book of Euclid's Elements Vol. 1 (1788)

The Ethics of Belief (1877), The Duty of Inquiry
Context: No man holding a strong belief on one side of a question, or even wishing to hold a belief on one side, can investigate it with such fairness and completeness as if he were really in doubt and unbiased; so that the existence of a belief not founded on fair inquiry unfits a man for the performance of this necessary duty.
Nor is it that truly a belief at all which has not some influence upon the actions of him who holds it. He who truly believes that which prompts him to an action has looked upon the action to lust after it, he has committed it already in his heart. If a belief is not realized immediately in open deeds, it is stored up for the guidance of the future. It goes to make a part of that aggregate of beliefs which is the link between sensation and action at every moment of all our lives, and which is so organized and compacted together that no part of it can be isolated from the rest, but every new addition modifies the structure of the whole. No real belief, however trifling and fragmentary it may seem, is ever truly insignificant; it prepares us to receive more of its like, confirms those which resembled it before, and weakens others; and so gradually it lays a stealthy train in our inmost thoughts, which may someday explode into overt action, and leave its stamp upon our character for ever.

Prayer for Easter Sunday in the Ordos Desert of Inner Mongolia published in article “The Priest Who Haunts the Catholic World” Saturday Evening Post (12 October 1963)
Context: Since once again, O Lord, in the steppes of Asia, I have no bread, no wine, no altar, I will raise myself above those symbols to the pure majesty of reality, and I will offer to you, I, your priest, upon the altar of the entire earth, the labor and the suffering of the world.
Receive, O Lord, in its totality the Host which creation, drawn by your magnetism, presents to you at the dawn of a new day. This bread, our effort, is in itself, I know, nothing but an immense disintegration. This wine, our anguish, as yet, alas! is only an evaporating beverage. But in the depths of this inchoate Mass you have placed — I am certain, for I feel it — an irresistible and holy desire that moves us all, the impious as well as the faithful to cry out: "O Lord, make us one!"

The American Mind: An Interpretation of American Thought and Character Since the 1880s (1950)
Context: With the Sedition and Espionage Acts … the "red hysteria" of the Twenties, the Alien Registration Act of 1940, the loyalty tests and purges of the mid-Forties, the establishment of un-American Activities Committees, intolerance received, as it were, the stamp of official approval. Loyalty was identified with conformity, and the American genius, which had been experimental and even rebellious, was required to conform to a pattern.

"Ed Gorman Calling: We Talk to Richard Matheson" http://www.mysteryfile.com/Matheson/Interview.html (2004).

Realm of Light Book II (1931); "Banner of Peace" Address (1931), p. 108
Context: I am not astonished that we receive so many enthusiastic responses to our Peace Banner. The past is filled with deplorable, sad and irreparable destructions. We see that not only in times of war but also during other errors, creations of human genius are destroyed. At the same time the elite of humanity understand that no evolution is possible without the cumulations of Culture. We understand how indescribably difficult are the ways of Culture. Hence the more carefully must we guard the paths which lead to it. It is our duty to create for the young generation traditions of Culture; where there is Culture, there is Peace; there is achievement; there is the right solution for the difficult social problems. Culture is the accumulation of highest Bliss, highest Beauty, highest Knowledge.

St. IX
Ode on the Death of the Duke of Wellington (1852)

Letter to Harriet Tubman (29 August 1868), as quoted in Harriet, the Moses of Her People (1886) by Sarah Hopkins Bradford, p. 135
1860s
Context: Most that I have done and suffered in the service of our cause has been in public, and I have received much encouragement at every step of the way. You, on the other hand, have labored in a private way. I have wrought in the day — you in the night. I have had the applause of the crowd and the satisfaction that comes of being approved by the multitude, while the most that you have done has been witnessed by a few trembling, scarred, and foot-sore bondmen and women, whom you have led out of the house of bondage, and whose heartfelt " God bless you " has been your only reward. The midnight sky and the silent stars have been the witnesses of your devotion to freedom and of your heroism. Excepting John Brown — of sacred memory — I know of no one who has willingly encountered more perils and hardships to serve our enslaved people than you have. Much that you have done would seem improbable to those who do not know you as I know you. It is to me a great pleasure and a great privilege to bear testimony to your character and your works, and to say to those to whom you may come, that I regard you in every way truthful and trustworthy.

Life Without and Life Within (1859), My Seal-Ring
Context: Mercury has cast aside
The signs of intellectual pride,
Freely offers thee the soul:
Art thou noble to receive?
Canst thou give or take the whole,
Nobly promise and believe?
Then thou wholly human art,
A spotless, radiant, ruby heart,
And the golden chain of love
Has bound thee to the realm above.

Stanza 1.
1710s, Psalm 98 "Joy to the World!" (1719)
Context: Joy to the world! the Lord is come;
Let earth receive her King.
Let ev'ry heart prepare Him room,
And heav'n and nature sing,
And heaven and nature sing,
And heaven, and heaven, and nature sing.

In China, p. 362.
1870s, Around the World with General Grant (1879)
Context: Looking back over the whole policy of reconstruction, it seems to me that the wisest thing would have been to have continued for some time the military rule. Sensible Southern men see now that there was no government so frugal, so just, and fair as what they had under our generals. That would have enabled the Southern people to pull themselves together and repair material losses. As to depriving them, even for a time, of suffrage, that was our right as a conqueror, and it was a mild penalty for the stupendous crime of treason. Military rule would have been just to all, to the negro who wanted freedom, the white man who wanted protection, the northern man who wanted Union. As state after state showed a willingness to come into the Union, not on their own terms but upon ours, I would have admitted them. This would have made universal suffrage unnecessary, and I think a mistake was made about suffrage. It was unjust to the negro to throw upon him the responsibilities of citizenship, and expect him to be on even terms with his white neighbor. It was unjust to the north. In giving the south negro suffrage, we have given the old slave-holders forty votes in the electoral college. They keep those votes, but disfranchise the negroes. That is one of the gravest mistakes in the policy of reconstruction. It looks like a political triumph for the south, but it is not. The southern people have nothing to dread more than the political triumph of the men who led them into secession. That triumph was fatal to them in 1860. It would be no less now. The trouble about military rule in the south was that our people did not like it. It was not in accordance with our institutions. I am clear now that it would have been better for the north to have postponed suffrage, reconstruction, state governments, for ten years, and held the south in a territorial condition. It was due to the north that the men who had made war upon us should be powerless in a political sense forever. It would have avoided the scandals of the state governments, saved money, and enabled the northern merchants, farmers, and laboring men to reorganize society in the south. But we made our scheme, and must do what we can with it. Suffrage once given can never be taken away, and all that remains for us now is to make good that gift by protecting those who have received it.

Finding Life after Death
What About the Big Stuff (2002)

Improvisation for the Theater 1963), page 4

Source: Outlaw Journalist (2008), Chapter 6, Stranger In A Strange Land, p. 89
Context: To create a balance of power and pedigree in the house, Hunter sent five bucks off to an ad he'd seen in the back pages of a magazine and received his mail-order doctor-of-divinity degree. He began referring to himself as Dr. Thompson and punctuated remarks with his afterword: "I am, after all, a doctor." Friends picked up on the joke, and he was "the Good Doctor" for the rest of his life.

"The Jury System" (February 1890)
Context: In this, our land, we are called upon to give but little in return for the advantages which we receive. Shall we give that little grudgingly? Our definition of patriotism is often too narrow. Shall the lover of his country measure his loyalty only by his service as a soldier? No! Patriotism calls for the faithful and conscientious performance of all of the duties of citizenship, in small matters as well as great, at home as well as upon the tented field.

And after this manner, Euclid, in the sixth book, mentions both excess and defect. But in the present problem he requires application...
The Philosophical and Mathematical Commentaries of Proclus on the First Book of Euclid's Elements Vol. 2 (1789)

Promoting "Crocker's Rules" at SL4 (c. 2000) http://www.sl4.org/crocker.html
Context: Declaring yourself to be operating by "Crocker's Rules" means that other people are allowed to optimize their messages for information, not for being nice to you. Crocker's Rules means that you have accepted full responsibility for the operation of your own mind — if you're offended, it's your fault. Anyone is allowed to call you a moron and claim to be doing you a favor. (Which, in point of fact, they would be. One of the big problems with this culture is that everyone's afraid to tell you you're wrong, or they think they have to dance around it.) Two people using Crocker's Rules should be able to communicate all relevant information in the minimum amount of time, without paraphrasing or social formatting. Obviously, don't declare yourself to be operating by Crocker's Rules unless you have that kind of mental discipline.
Note that Crocker's Rules does not mean you can insult people; it means that other people don't have to worry about whether they are insulting you. Crocker's Rules are a discipline, not a privilege. Furthermore, taking advantage of Crocker's Rules does not imply reciprocity. How could it? Crocker's Rules are something you do for yourself, to maximize information received — not something you grit your teeth over and do as a favor.

"Self-Poise" p. 130.
Summer on the Lakes, in 1843 (1844)
Context: The better part of wisdom is a sublime prudence, a pure and patient truth that will receive nothing it is not sure it can permanently lay to heart. Of our study there should be in proportion two-thirds of rejection to one of acceptance. And, amid the manifold infatuations and illusions of this world of emotion, a being capable of clear intelligence can do no better service than to hold himself upright, avoid nonsense, and do what chores lie in his way, acknowledging every moment that primal truth, which no fact exhibits, nor, if pressed by too warm a hope, will even indicate. I think, indeed, it is part of our lesson to give a formal consent to what is farcical, and to pick up our living and our virtue amid what is so ridiculous, hardly deigning a smile, and certainly not vexed. The work is done through all, if not by every one.

50
The Enchiridion (c. 135)

Flowers for Algernon (1966)
Context: Don't misunderstand me," I said. "Intelligence is one of the greatest human gifts. But all too often a search for knowledge drives out the search for love. This is something else I've discovered for myself very recently. I present it to you as a hypothesis: Intelligence without the ability to give and receive affection leads to mental and moral breakdown, to neurosis, and possibly even psychosis. And I say that the mind absorbed in and involved in itself as a self-centered end, to the exclusion of human relationships, can only lead to violence and pain.

King quoted here John F. Kennedy who at the signing of a charter establishing the German Peace Corps in Bonn, West Germany (24 June 1963) remarked: Dante once said that the hottest places in hell are reserved for those who, in a period of moral crisis, maintain their neutrality.
According to Bartleby.com, Kennedy's remark may have been inspired by the passage from Dante Alighieri’s La Comedia Divina “Inferno,” canto 3, lines 35–42 (1972) passage as translated by Geoffrey L. Bickersteth: "by those disbodied wretches who were loth when living, to be either blamed or praised. [...] Fear to lose beauty caused the heavens to expel these caitiffs; nor, lest to the damned they theng ave cause to boast, receives them the deep hell." A more modern-sounding translation from the foregoing Dante’s Inferno passage was translataed 1971 by Mark Musa thus: “They are mixed with that repulsive choir of angels … undecided in neutrality. Heaven, to keep its beauty, cast them out, but even Hell itself would not receive them for fear the wicked there might glory over them.”
This is also often quoted slightly differently as: "The hottest place in Hell is reserved for those who remain neutral in times of great moral conflict"
1960s, Why I Am Opposed to the War in Vietnam (1967)
Context: I see this war as an unjust, evil, and futile war. I preach to you today on the war in Vietnam because my conscience leaves me with no other choice. The time has come for America to hear the truth about this tragic war. In international conflicts, the truth is hard to come by because most nations are deceived about themselves. Rationalizations and the incessant search for scapegoats are the psychological cataracts that blind us to our sins. But the day has passed for superficial patriotism. He who lives with untruth lives in spiritual slavery. Freedom is still the bonus we receive for knowing the truth. "Ye shall know the truth," says Jesus, "and the truth shall set you free." Now, I've chosen to preach about the war in Vietnam because I agree with Dante, that the hottest places in hell are reserved for those who in a period of moral crisis maintain their neutrality. There comes a time when silence becomes betrayal.

Spoken in "Ladies and Gentlemen, Leonard Cohen" (1965)
Context: Although only one man may be receiving the favors of a woman, all men in her presence are warmed. That's the great Generosity of women and the great generosity of the Creator who worked it out is that there are no unilateral agreements on sexuality.

Source: Guide for the Perplexed (c. 1190), Part III, Ch.17
Context: I do not ascribe to God ignorance of anything or any kind of weakness; I hold that Divine Providence is related and closely connected with the intellect, because Providence can only proceed from an intelligent being, from a being that is itself the most perfect Intellect. Those creatures, therefore, which receive part of that intellectual influence, will become subject to the action of Providence in the same proportion as they are acted upon by the intellect. This theory is in accordance with reason and with the teaching of the Scripture, whilst the other theories previously mentioned either exaggerate Divine Providence of detract from it.

Source: De Viris Illustribus, Chapter 1

The Architecture of Theories (1891)
Context: The origin of things, considered not as leading to anything, but in itself, contains the idea of First, the end of things that of Second, the process mediating between them that of Third. A philosophy which emphasises the idea of the One, is generally a dualistic philosophy in which the conception of Second receives exaggerated attention: for this One (though of course involving the idea of First) is always the other of a manifold which is not one. The idea of the Many, because variety is arbitrariness and arbitrariness is repudiation of any Secondness, has for its principal component the conception of First. In psychology Feeling is First, Sense of reaction Second, General conception Third, or mediation. In biology, the idea of arbitrary sporting is First, heredity is Second, the process whereby the accidental characters become fixed is Third. Chance is First, Law is Second, the tendency to take habits is Third. Mind is First, Matter is Second, Evolution is Third.

Letter to the Soldiers of Coroticus (c.450?)
Context: I am Patrick, yes a sinner and indeed untaught; yet I am established here in Ireland where I profess myself bishop. I am certain in my heart that "all that I am," I have received from God. So I live among barbarous tribes, a stranger and exile for the love of God. He himself testifies that this is so. I never would have wanted these harsh words to spill from my mouth; I am not in the habit of speaking so sharply. Yet now I am driven by the zeal of God, Christ's truth has aroused me. I speak out too for love of my neighbors who are my only sons; for them I gave up my home country, my parents and even pushing my own life to the brink of death. If I have any worth, it is to live my life for God so as to teach these peoples; even though some of them still look down on me.

1860s, Our Composite Nationality (1869)
Context: The apprehension that we shall be swamped or swallowed up by Mongolian civilization; that the Caucasian race may not be able to hold their own against that vast incoming population, does not seem entitled to much respect. Though they come as the waves come, we shall be all the stronger if we receive them as friends and give them a reason for loving our country and our institutions. They will find here a deeply rooted, indigenous, growing civilization, augmented by an ever-increasing stream of immigration from Europe, and possession is nine points of the law in this case, as well as in others. They will come as strangers. We are at home. They will come to us, not we to them. They will come in their weakness, we shall meet them in our strength. They will come as individuals, we will meet them in multitudes, and with all the advantages of organization. Chinese children are in American schools in San Francisco. None of our children are in Chinese schools, and probably never will be, though in some things they might well teach us valuable lessons. Contact with these yellow children of the Celestial Empire would convince us that the points of human difference, great as they, upon first sight, seem, are as nothing compared with the points of human agreement. Such contact would remove mountains of prejudice.

The Nature Of Liberty (1873)
Context: "Henceforth I call you not servants; for the servant knoweth not what his Lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you." — John XV 15
This is unquestionably a contrast between an enforced and a free religious condition. It is a transfer from a life compelled by fear, through conscience, to a life that is inspired and made spontaneous by love. The strength of the phrase does not come out in that term servant. It is slave in the original. To be sure, the condition represented by the term slave was not at that time marked so sharply by the contrast of its misery with surrounding circumstances, as it is in our own day; nevertheless, it was a condition to be deprecated; and throughout the Scripture it is spoken of both as a misfortune and a disgrace. Our Savior looked upon his disciples as if they had, as Jews, and as worshipers after the manner of their fathers, been tied up in a kind of bondage. He was a member of the Jewish commonwealth, and was of the Jewish church; he had never separated himself from any of its ordinances or observances, but was walking as the fathers walked; and his disciples were bound not only to the Mosaic ritual, but to him as a kind of Rabbi; as a reform teacher, but nevertheless a teacher under the Jewish scheme. And so they were servants — slaves; they were rendering an enforced obedience. But he said to them, "Henceforth I shall not call you my servants — persons obeying me, as it were, from compulsion, from a sense of duty, from the stress of a rigorous conscience; I shall now call you friends." And he gives the reason why. A servant is one who receives orders, and is not admitted to conference. He does not know about his lord's affairs. His lord thinks first about his own affairs, and when he has consummated his plans, he gives his directions; so that all the servant has to do is to obey. But a friend sits in counsel with his friend, and bears a part in that friend's thinking and feeling, and in the determinations to which he comes; and Christ said to his disciples "Ycu come into partnership with me hereafter, and you stand at friends, on a kind of equality with me. There is to be liberty between you and me hereafter."
Christ, then, raised men from religion as a bondage to religion as a freedom. I do not like the word religion; but we have nothing else to take its place. It signifies, in the original, to bind, to tie. Men were bound. They were under obligations, and were tied up by them. Christianity is something more than religion— that is, religion interpreted in its etymological sense, and as it is popularly esteemed. Christianity is religion developed into its last form, and carries men from necessity to voluntariness — from bondage to emancipation. It is a condition of the highest and most normal mental state, and is ordinarily spontaneous and free. This is not an accidental phrase.

Summations, Chapter 54
Variant: Faith is nought else but a right understanding, with true belief and sure trust, of our Being: that we are in God, and God is in us: Whom we see not.
Context: Our faith is a Virtue that cometh of our Nature-Substance into our Sense-soul by the Holy Ghost; in which all our virtues come to us: for without that, no man may receive virtue. For it is nought else but a right understanding, with true belief, and sure trust, of our Being: that we are in God, and God in us, Whom we see not. And this virtue, with all other that God hath ordained to us coming therein, worketh in us great things. For Christ’s merciful working is in us, and we graciously accord to Him through the gifts and the virtues of the Holy Ghost. This working maketh that we are Christ’s children, and Christian in living.

16 July 1848
Journal Intime (1882), Journal entries
Context: To adore, to understand, to receive, to feel, to give, to act: there is my law my duty, my happiness, my heaven. Let come what come will — even death. Only be at peace with self, live in the presence of God, in communion with Him, and leave the guidance of existence to those universal powers against whom thou canst do nothing! If death gives me time, so much the better. If its summons is near, so much the better still; if a half-death overtake me, still so much the better, for so the path of success is closed to me only that I may find opening before me the path of heroism, of moral greatness and resignation. Every life has its potentiality of greatness, and as it is impossible to be outside God, the best is consciously to dwell in Him.

Book 5, Ch. 20, 4 (Loeb).
The Histories

Source: The Life of St. Teresa of Jesus (c.1565), Ch. XXV. "Divine Locutions. Discussions on That Subject" ¶ 1 & 2
Context: It will be as well, I think, to explain these locutions of God, and to describe what the soul feels when it receives them, in order that you, my father, may understand the matter; for ever since that time of which I am speaking, when our Lord granted me that grace, it has been an ordinary occurrence until now, as will appear by what I have yet to say.
The words are very distinctly formed; but by the bodily ear they are not heard. They are, however, much more clearly understood than they would be if they were heard by the ear. It is impossible not to understand them, whatever resistance we may offer. When we wish not to hear anything in this world, we can stop our ears, or give attention to something else: so that, even if we do hear, at least we can refuse to understand. In this locution of God addressed to the soul there is no escape, for in spite of ourselves we must listen; and the understanding must apply itself so thoroughly to the comprehension of that which God wills we should hear, that it is nothing to the purpose whether we will it or not; for it is His will, Who can do all things.

Vol. I, The Way of Illumination, Section I - The Way of Illumination, Part III : The Sufi.
The Spiritual Message of Hazrat Inayat Khan
Context: Many people of various beliefs and faiths have written about the practice of the presence of God, and all speak of the happiness they receive from being in His presence. So it is no wonder that the Sufi also, should he wish to speak of it, should testify to similar happiness. He does not claim to a greater happiness than his fellow men because he is a human being and subject to all the shortcomings of mankind. But at the same time others can decide about his happiness better even than his words can tell it. The happiness which is experienced in God has no equal in anything in the world, however precious it may be, and everyone who experiences it will realize the same.

The Other World (1657)
Context: A present loses its value when it is given without the choice of the person who receives it.
Caesar was given death, and so was Cassius. However, Cassius was indebted to the slave who gave it to him, while Caesar owed nothing to his murderers, because they forced him to take it.

'This promise constitutes the heart of my Christian beliefs and my call to natural-scientific research: we will attain to knowledge of the universe through the spirit of truth, and thereby to understanding of our being one with the deepest, most comprehensive reality, God.'
Source: LSD : My Problem Child (1980), Ch. 11 : LSD Experience and Reality

Source: Morte D'Arthur (1842), Lines 163-164

Annotated Drawings by Eugene J. Martin: 1977-1978

Summations, Chapter 52
Context: In our intent we abide in God, and faithfully trust to have mercy and grace; and this is His own working in us. And of His goodness He openeth the eye of our understanding, by which we have sight, sometime more and sometime less, according as God giveth ability to receive. And now we are raised into the one, and now we are suffered to fall into the other.
And thus is this medley so marvellous in us that scarsely we know of our self or of our even-Christian in what way we stand, for the marvellousness of this sundry feeling.

Source: Seven Great Statesmen in the Warfare of Humanity with Unreason (1915), p. 170-171
Context: Turgot's attempt... showed how the results that had followed Law's issues of paper money must follow all such issues. As regards currency inflation, Turgot saw that the issue of paper money beyond the point where it is convertible into coin is the beginning of disaster—that a standard of value must have value, just as a standard of length must have length, or a standard of capacity, capacity, or a standard of weight, weight. He showed that if a larger amount of the circulating medium is issued than is called for by the business of the country, it will begin to be discredited, and that paper, if its issue be not controlled by its relation to some real standard of value, inevitably depreciates no matter what stamp it bears. Turgot developed his argument [on currency inflation] with a depth, strength, clearness, and breadth, which have amazed every dispassionate reader from that day to this. It still remains one of the best presentations of this subject ever made; and what adds to our wonder is that it was not the result of a study of authorities, but was worked out wholly from his own observation and thought. Up to this time there were no authorities and no received doctrine on the subject; there were simply records of financial practice more or less vicious; it was reserved for this young student, in a letter not intended for publication, to lay down for the first time the great law in which the modern world, after all its puzzling and costly experiences, has found safety.

The Libertarian as Conservative (1984)
Context: You might object that what I’ve said may apply to the minarchist majority of libertarians, but not to the self-styled anarchists among them. Not so. To my mind a right-wing anarchist is just a minarchist who’d abolish the state to his own satisfaction by calling it something else. But this incestuous family squabble is no affair of mine. Both camps call for partial or complete privatization of state functions but neither questions the functions themselves. They don’t denounce what the state does, they just object to who’s doing it. This is why the people most victimized by the state display the least interest in libertarianism. Those on the receiving end of coercion don’t quibble over their coercers’ credentials. If you can’t pay or don’t want to, you don’t much care if your deprivation is called larceny or taxation or restitution or rent. If you like to control your own time, you distinguish employment from enslavement only in degree and duration.

Source: Swords and Plowshares (1972), p. 110-111
Context: My days in Europe with the 101st were nearly at an end. I suddenly received orders relieving me from the Division and assigning me as Superintendent of West Point. On August 22 I took an emotion-laden leave of my troops in a division review at Auxerre. For all their hard-boiled reputation, generals can be terribly sentimental about their units and their men. Standing bareheaded at the foot of the reviewing stand, I received the last salute of these gallant soldiers, their ribbons and streamers recalling our battles together. They had put stars on my shoulders and medals on my chest. I owed my future to them, and I was grateful.

Part Troll (2004)

The First Revelation, Chapter 5
Context: It needeth us to have knowing of the littleness of creatures and to hold as nought all-thing that is made, for to love and have God that is unmade. For this is the cause why we be not all in ease of heart and soul: that we seek here rest in those things that are so little, wherein is no rest, and know not our God that is All-mighty, All-wise, All-good. For He is the Very Rest. God willeth to be known, and it pleaseth Him that we rest in Him; for all that is beneath Him sufficeth not us. And this is the cause why that no soul is rested till it is made nought as to all things that are made. When it is willingly made nought, for love, to have Him that is all, then is it able to receive spiritual rest.

Ideas, p. 23
Catching the Big Fish (2006)
Context: An idea is a thought. It's a thought that holds more than you think it does when you receive it. But in that first moment there is a spark. In a comic strip, if someone gets an idea, a lightbulb goes on. It happens in an instant, just as in life.
It would be great if the entire film came all at once. But it comes, for me, in fragments. That first fragment is like the Rosetta stone. It's the piece of the puzzle that indicates the rest. It's a hopeful puzzle piece.
In Blue Velvet, it was red lips, green lawns, and the song — Bobby Vinton's version of "Blue Velvet". The next thing was an ear lying in a field. And that was it.
You fall in love with the first idea, that little tiny piece. And once you've got it, the rest will come in time.

Quoted in An Anthology of Mysticism and Mystical Philosophy' (1927) by William Kingsland, God is more interior to us than we are to ourselves. His acting in us is nearer and more inward than our own actions. God works in us from inside outwards; creatures work on us from the outside p. 94

April 1859
1820s, Journals (1822–1863)
Context: I have been writing & speaking what were once called novelties, for twenty five or thirty years, & have not now one disciple. Why? Not that what I said was not true; not that it has not found intelligent receivers but because it did not go from any wish in me to bring men to me, but to themselves. I delight in driving them from me. What could I do, if they came to me? — they would interrupt and encumber me. This is my boast that I have no school & no follower. I should account it a measure of the impurity of insight, if it did not create independence.

Lecture III: Of the more Important Divisions and Essential Parts of Knowledge
A Course of Popular Lectures (1829)
Context: I must intreat your patience — your gentle hearing. I am not going to question your opinions. I am not going to meddle with your belief. I am not going to dictate to you mine. All that I say is, examine; enquire. Look into the nature of things. Search out the ground of your opinions, the for and the against. Know why you believe, understand what you believe, and possess a reason for the faith that is in you…
But your spiritual teachers caution you against enquiry — tell you not to read certain books; not to listen to certain people; to beware of profane learning; to submit your reason, and to receive their doctrines for truths. Such advice renders them suspicious counsellors. By their own creed, you hold your reason from their God. Go! ask them why he gave it.

Medal of Peace acceptance
Context: This is the greatest honour I have ever received in my life. Peace has always been my greatest concern. Yet in my childhood I learned to love it. My mother—an exceptional, brilliant woman — used to speak to me about it when I was still a child, because in those years there were also a lot of wars. What is more, I am a Catalan. Today, a province of Spain. But what has been Catalonia? Catalonia has been the greatest nation in the world. I will tell you why. Catalonia has had the first parliament, much before England. Catalonia had the first United Nations. All the authorities of Catalonia in the Eleventh Century met in a city of France, at that time Catalonia, to speak about peace, at the Eleventh Century. Peace in the world and against, against, against war, the inhumanity of the wars. So I am so happy, so happy, to be with you today. That is why the United Nations, which works solely towards the peace ideal, is in my heart, because anything to do with peace goes straight to my heart.

Letter to Guy H. Raner Jr. (28 September 1949), from article by Michael R. Gilmore in Skeptic magazine, Vol. 5, No. 2 (1997)
1940s
Context: I have repeatedly said that in my opinion the idea of a personal God is a childlike one. You may call me an agnostic, but I do not share the crusading spirit of the professional atheist whose fervor is mostly due to a painful act of liberation from the fetters of religious indoctrination received in youth. I prefer an attitude of humility corresponding to the weakness of our intellectual understanding of nature and of our own being.

1840s, Heroes and Hero-Worship (1840), The Hero as Prophet
Context: It was a rude gross error, that of counting the Great Man a god. Yet let us say that it is at all times difficult to know what he is, or how to account of him and receive him!

Source: The Philosophical and Mathematical Commentaries of Proclus on the First Book of Euclid's Elements Vol. 1 (1788), Ch. IV.

Sermons, Sermon 3
Context: Children, to be truly in this stage is the deepest ground of genuine humility and annihilation. This, in truth, cannot be grasped by the senses. For here he receives the most If we had here with us a human being in his primal nobility, pure as Adam in paradise... his simple nature unadorned — that person would be so luminous and pure, so ravishing and richly favoured by God that no one would be able to comprehend his purity nor with his reason conceive of it profound insight possible into his nothingness. Here he sinks as deep as it is possible into the ground of humility; the deeper, the higher, because here high and deep are one and the same... In this state one achieves true unity of prayer spoken of in the epistle that truly brings it about that a person becomes one with God

The Twelfth Revelation, Chapter 26
Context: After this our Lord shewed Himself more glorified, as to my sight, than I saw Him before wherein I was learned that our soul shall never have rest till it cometh to Him, knowing that He is fulness of joy, homely and courteous, blissful and very life.
Our Lord Jesus oftentimes said: I IT AM, I IT AM: I IT AM that is highest, I IT AM that thou lovest, I IT AM that thou enjoyest, I IT AM that thou servest, I IT AM that thou longest for, I IT AM that thou desirest, I IT AM that thou meanest, I IT AM that is all. I IT AM that Holy Church preacheth and teacheth thee, I IT AM that shewed me here to thee. The number of the words passeth my wit and all my understanding and all my powers. And they are the highest, as to my sight: for therein is comprehended — I cannot tell, — but the joy that I saw in the Shewing of them passeth all that heart may wish for and soul may desire. Therefore the words be not declared here; but every man after the grace that God giveth him in understanding and loving, receive them in our Lord’s meaning.

De Luce seu de Inchoatione Formarum (c. 1215-1220)
Context: One cause, in so far as it is one, is productive of only one effect. I do not rule out several efficient causes of which one is nearer and another more remote in the same order. Thus when I say simply 'animal', I do not exclude another substance or particular substance. Hence motion, in so far as it is one, is productive of only one effect. But motion is present in every body from an intrinsic principle which is called natural. Therefore an efficient cause simply proportional to the motion is present in all bodies. But nothing is present in common in every body except primitive matter and primitive form and magnitude, which necessarily follows from these two, and whatever is entailed by magnitude as such, as position and shape. But simply through magnitude a body does not receive motion, as is clear enough when Aristotle shows that everything that moves is divisible, not, therefore, simply because of magnitude or something entailed by magnitude is a body productive of motion. Nor is primitive matter productive of motion, because it is itself passive. It is therefore necessary that motion follow simply from the primitive form as from an efficient cause.

Source: Kavanagh: A Tale (1849), Chapter 30.
Context: I am more afraid of deserving criticism than of receiving it. I stand in awe of my own opinion. The secret demerits of which we alone, perhaps, are conscious, are often more difficult to bear than those which have been publicly censured in us, and thus in some degree atoned for.

Wafa Sultan, in: " Wafa Sultan's message to America http://www.examiner.com/article/wafa-sultan-s-message-to-america" at examiner.com, November 2, 2009
Context: I receive death threats on a daily basis. I'm a well-known writer in the Arab world. My writings expose me to millions of devout Muslims who have nothing positive to prove but the sheer cruelty of their teachings. Islam has deprived them of their intellectual ability to face criticism with an effective and acceptable way.

Spiritual Freedom http://www.americanunitarian.org/spiritualfreedom.htm (1830)
Context: I call that mind free, which masters the senses, which protects itself against animal appetites, which contemns pleasure and pain in comparison to its own energy, which penetrates beneath the body and recognises its own reality and greatness, which passes life, not in asking what it shall eat or drink, but in hungering, thirsting, and seeking after righteousness.
I call that mind free, which escapes the bondage of matter, which, instead of stopping at the material universe and making it a prison wall, passes beyond it to its Author, and finds in the radiant signatures which everywhere bears of the Infinite Spirit, helps to its own spiritual enlightenment.
I call that mind free, which jealously guards its intellectual rights and powers, which calls no man master, which does not content itself with a passive or hereditary faith, which opens itself to light whencesoever it may come, which receives new truth as an angel from heaven.
I call that mind free, which sets no bounds to its love, which is not imprisoned in itself or in a sect, which recognises in all human beings the image of God and the rights of his children, which delights in virtue and sympathizes with suffering wherever they are seen, which conquers pride, anger, and sloth, and offers itself up a willing victim to the cause of mankind.