Quotes about timing

page 29

Go Rin No Sho (1645), The Ground Book
Context: There is timing in the whole life of the warrior, in his thriving and declining, in his harmony and discord. Similarly, there is timing in the Way of the merchant, in the rise and fall of capital. All things entail rising and falling timing. You must be able to discern this. In strategy there are various timing considerations. From the outset you must know the applicable timing and the inapplicable timing, and from among the large and small things and the fast and slow timings find the relevant timing, first seeing the distance timing and the background timing. This is the main thing in strategy. It is especially important to know the background timing, otherwise your strategy will become uncertain.

Definitions - Scholium
Philosophiae Naturalis Principia Mathematica (1687)
Context: I do not define time, space, place, and motion, as being well known to all. Only I must observe, that the common people conceive those quantities under no other notions but from the relation they bear to sensible objects. And thence arise certain prejudices, for the removing of which it will be convenient to distinguish them into absolute and relative, true and apparent, mathematical and common.

Fiction, Hypnos (1922)

Playboy interview (1980)
Context: It takes time to get rid of all this garbage that I've been carrying around that was influencing the way I thought and the way I lived. It had a lot to do with Yoko, showing me that I was still possessed. I left physically when I fell in love with Yoko, but mentally it took the last ten years of struggling. I learned everything from her. … It is a teacher-pupil relationship. That's what people don't understand. She's the teacher and I'm the pupil. I'm the famous one, the one who's supposed to know everything, but she's my teacher. She's taught me everything I fucking know. She's my Don Juan … a Don Juan doesn't have a following. A Don Juan isn't in the newspaper and doesn't have disciples and doesn't proselytize.

As quoted in "The Rides of Passage" in Via magazine (July 2005)
Context: Fantasy, if it's really convincing, can't become dated, for the simple reason that it represents a flight into a dimension that lies beyond the reach of time. In this new dimension, whatever it is, nothing corrodes or gets run down at the heel or gets to look ridiculous like, say, the celluloid collar or the bustle.

Source: Man’s Search for Himself (1953), p. 227
Context: The first thing necessary for a constructive dealing with time is to learn to live in the reality of the present moment. For psychologically speaking, this present moment is all we have. The past and future have meaning because they are part of the present: a past event has existence now because you are thinking of it at this present moment, or because it influences you so that you, as a living being in the present, are that much different. The future has reality because one can bring it into his mind in the present. Past was the present at one time, and the future will be the present at some coming moment. To try to live in the "when" of the future or the "then" of the past always involves an artificiality, a separating one's self from reality; for in actuality one exists in the present. The past has meaning as it lights up the present, and the future as it makes the present richer and more profound.

2013, Second Inaugural Address (January 2013)
Context: My fellow Americans, the oath I have sworn before you today, like the one recited by others who serve in this Capitol, was an oath to God and country, not party or faction. And we must faithfully execute that pledge during the duration of our service. But the words I spoke today are not so different from the oath that is taken each time a soldier signs up for duty or an immigrant realizes her dream. My oath is not so different from the pledge we all make to the flag that waves above and that fills our hearts with pride. They are the words of citizens and they represent our greatest hope. You and I, as citizens, have the power to set this country’s course. You and I, as citizens, have the obligation to shape the debates of our time -- not only with the votes we cast, but with the voices we lift in defense of our most ancient values and enduring ideals.

First Manuscript – Wages of Labour, p. 6.
Paris Manuscripts (1844)
Context: Political Economy regards the proletarian … like a horse, he must receive enough to enable him to work. It does not consider him, during the time when he is not working, as a human being. It leaves this to criminal law, doctors, religion, statistical tables, politics, and the beadle. … (1) What is the meaning, in the development of mankind, of this reduction of the greater part of mankind to abstract labor? (2) What mistakes are made by the piecemeal reformers, who either want to raise wages and thereby improve the situation of the working class, or — like Proudhon — see equality of wages as the goal of social revolution?.

"The Transition of Juan Romero" - Written 16 Sep 1919; first published in Marginalia (1944)<!-- Arkham House p. 276-84 -->
Fiction
Context: My opinion of my whole experience varies from time to time. In broad daylight, and at most seasons I am apt to think the greater part of it a mere dream; but sometimes in the autumn, about two in the morning when winds and animals howl dismally, there comes from inconceivable depths below a damnable suggestions of rhythmical throbbing … and I feel that the transition of Juan Romero was a terrible one indeed.

Address to the Continental Army before the Battle of Long Island (27 August 1776)
1770s
Context: The time is now near at hand which must probably determine whether Americans are to be freemen or slaves; whether they are to have any property they can call their own; whether their houses and farms are to be pillaged and destroyed, and themselves consigned to a state of wretchedness from which no human efforts will deliver them. The fate of unborn millions will now depend, under God, on the courage and conduct of this army. Our cruel and unrelenting enemy leaves us only the choice of brave resistance, or the most abject submission. We have, therefore, to resolve to conquer or die.

Light (1919), Ch. XXII - Light
Context: I do not regret my youth and its beliefs. Up to now, I have wasted my time to live. Youth is the true force, but it is too rarely lucid. Sometimes it has a triumphant liking for what is now, and the pugnacious broadside of paradox may please it. But there is a degree in innovation which they who have not lived very much cannot attain. And yet who knows if the stern greatness of present events will not have educated and aged the generation which to-day forms humanity's effective frontier? Whatever our hope may be, if we did not place it in youth, where should we place it?

The Problem of Peace (1954)
Context: The only originality I claim is that for me this truth goes hand in hand with the intellectual certainty that the human spirit is capable of creating in our time a new mentality, an ethical mentality. Inspired by this certainty, I too proclaim this truth in the hope that my testimony may help to prevent its rejection as an admirable sentiment but a practical impossibility. Many a truth has lain unnoticed for a long time, ignored simply because no one perceived its potential for becoming reality.

1830s, The Lyceum Address (1838)
Context: At what point shall we expect the approach of danger? By what means shall we fortify against it? — Shall we expect some transatlantic military giant, to step the Ocean, and crush us at a blow? Never! — All the armies of Europe, Asia and Africa combined, with all the treasure of the earth (our own excepted) in their military chest; with a Buonaparte for a commander, could not by force, take a drink from the Ohio, or make a track on the Blue Ridge, in a trial of a thousand years.
At what point then is the approach of danger to be expected? I answer, if it ever reach us, it must spring up amongst us. It cannot come from abroad. If destruction be our lot, we must ourselves be its author and finisher. As a nation of freemen, we must live through all time, or die by suicide.

Dune Genesis (1980)
Context: No matter how finely you subdivide time and space, each tiny division contains infinity.
But this could imply that you can cut across linear time, open it like a ripe fruit, and see consequential connections. You could be prescient, predict accurately. Predestination and paradox once more.
The flaw must lie in our methods of description, in languages, in social networks of meaning, in moral structures, and in philosophies and religions — all of which convey implicit limits where no limits exist. Paul Muad'Dib, after all, says this time after time throughout Dune.

1910s, Address to the Knights of Columbus (1915)
Context: I am certain that the only permanently safe attitude for this country as regards national preparedness for self-defense is along its lines of universal service on the Swiss model. Switzerland is the most democratic of nations. Its army is the most democratic army in the world. There isn't a touch of militarism or aggressiveness about Switzerland. It has been found as a matter of actual practical experience in Switzerland that the universal military training has made a very marked increase in social efficiency and in the ability of the man thus trained to do well for himself in industry. The man who has received the training is a better citizen, is more self-respecting, more orderly, better able to hold his own, and more willing to respect the rights of others and at the same time he is a more valuable and better paid man in his business. We need that the navy and the army should be greatly increased and that their efficiency as units and in the aggregate should be increased to an even greater degree than their numbers. An adequate regular reserve should be established. Economy should be insisted on, and first of all in the abolition of useless army posts and navy yards. The National Guard should be supervised and controlled by the Federal War Department. Training camps such as at Plattsburg should be provided on a nation-wide basis and the government should pay the expenses. Foreign-born as well as native-born citizens should be brought together in those camps; and each man at the camp should take the oath of allegiance as unreservedly and unqualifiedly as the men of its regular army and navy now take it. Not only should battleships, battle cruisers, submarines, ample coast and field artillery be provided and a greater ammunition supply system, but there should be a utilization of those engaged in such professions as the ownership and management of motor cars, in aviation, and in the profession of engineering. Map-making and road improvement should be attended to, and, as I have already said, the railroads brought into intimate touch with the War Department. Moreover, the government should deal with conservation of all necessary war supplies such as mine products, potash, oil lands, and the like. Furthermore, all munition plants should be carefully surveyed with special reference to their geographic distribution and for the possibility of increased munition and supply factories. Finally, remember that the men must be sedulously trained in peace to use this material or we shall merely prepare our ships, guns, and products as gifts to the enemy. All of these things should be done in any event, but let us never forget that the most important of all things is to introduce universal military service. But let me repeat that this preparedness against war must be based upon efficiency and justice in the handling of ourselves in time of peace. If belligerent governments, while we are not hostile to them but merely neutral, strive nevertheless to make of this nation many nations, each hostile to the others and none of them loyal to the central government, then it may be accepted as certain that they would do far worse to us in time of war. If they encourage strikes and sabotage in our munition plants while we are neutral, it may be accepted as axiomatic that they would do far worse to us if we were hostile. It is our duty from the standpoint of self-defense to secure the complete Americanization of our people, to make of the many peoples of this country a united nation, one in speech and feeling, and all, so far as possible, sharers in the best that each has brought to our shores.

Sahih Muslim, Book 001, Number 0142
Sunni Hadith
Context: It is narrated on the authority of 'Abdullah b. Umar that the Messenger of Allah observed: O womenfolk, you should give charity and ask much forgiveness for I saw you in bulk amongst the dwellers of Hell. A wise lady among them said: Why is it, Messenger of Allah, that our folk is in bulk in Hell? Upon this the Holy Prophet observed: You curse too much and are ungrateful to your spouses. I have seen none lacking in common sense and failing in religion but (at the same time) robbing the wisdom of the wise, besides you. Upon this the woman remarked: What is wrong with our common sense and with religion? He (the Holy Prophet) observed: Your lack of common sense (can be well judged from the fact) that the evidence of two women is equal to one man, that is a proof of the lack of common sense, and you spend some nights (and days) in which you do not offer prayer and in the month of Ramadan (during the days) you do not observe fast, that is a failing in religion. This hadith has been narrated on the authority of Abu Tahir with this chain of transmitters.

"The Nobel Evening Address" p. 115.
The Dalai Lama: A Policy of Kindness (1990)
Context: As a result of more contact with people from other traditions, as time passes I have firmed my conviction that all religions can work together despite fundamental differences in philosophy. Every religion aims at serving humanity. Therefore, it is possible for the various religions to work together to serve humanity and contribute to world peace. So, during these last few years, at every opportunity I try to develop closer relations with other religions.

Go Rin No Sho (1645), Introduction
Context: When I reached thirty I looked back on my past. The previous victories were not due to my having mastered strategy. Perhaps it was natural ability, or the order of heaven, or that other schools' strategy was inferior. After that I studied morning and evening searching for the principle, and came to realise the Way of strategy when I was fifty.
Since then I have lived without following any particular Way. Thus with the virtue of strategy I practise many arts and abilities — all things with no teacher. To write this book I did not use the law of Buddha or the teachings of Confucius, neither old war chronicles nor books on martial tactics. I take up my brush to explain the true spirit of this Ichi school as it is mirrored in the Way of heaven and Kwannon. The time is the night of the tenth day of the tenth month, at the hour of the tiger.

2011, Address on interventions in Libya (March 2011)
Context: As Commander-in-Chief, I have no greater responsibility than keeping this country safe. And no decision weighs on me more than when to deploy our men and women in uniform. I’ve made it clear that I will never hesitate to use our military swiftly, decisively, and unilaterally when necessary to defend our people, our homeland, our allies and our core interests. That's why we’re going after al Qaeda wherever they seek a foothold. That is why we continue to fight in Afghanistan, even as we have ended our combat mission in Iraq and removed more than 100,000 troops from that country. 
There will be times, though, when our safety is not directly threatened, but our interests and our values are. Sometimes, the course of history poses challenges that threaten our common humanity and our common security — responding to natural disasters, for example; or preventing genocide and keeping the peace; ensuring regional security, and maintaining the flow of commerce. These may not be America’s problems alone, but they are important to us. They’re problems worth solving. And in these circumstances, we know that the United States, as the world’s most powerful nation, will often be called upon to help.
In such cases, we should not be afraid to act — but the burden of action should not be America’s alone. As we have in Libya, our task is instead to mobilize the international community for collective action. Because contrary to the claims of some, American leadership is not simply a matter of going it alone and bearing all of the burden ourselves. Real leadership creates the conditions and coalitions for others to step up as well; to work with allies and partners so that they bear their share of the burden and pay their share of the costs; and to see that the principles of justice and human dignity are upheld by all.

Pg 44&45
Against Method (1975)
Context: [continued conjecture on empiricism] At this point an "empirical" theory of the kind described becomes almost indistinguishable from a second-rate myth. In order to realize this, we need only consider a myth such as the myth of witchcraft and of demonic possession that was developed by the Roman Catholic theologians and that dominated 15th-, 16th- and 17th-century thought on the European continent. This myth is a complex explanatory system that contains numerous auxiliary hypotheses designed to cover special cases, so it easily achieves a high degree of confirmation on the basis of observation. It has been taught for a long time; its content is enforced by fear, prejudice, and ignorance, as well as by a jealous and cruel priesthood. Its ideas penetrate the most common idiom, infect all modes of thinking and many decisions which mean a great deal in human life. It provides models for the explanation of a conceivable event - Conceivable, that is, for those who have accepted it. This being the case, its key terms will be fixed in an unambiguous manner and the idea (which may have led to such a procedure in the first place) that they are copies of unchanging entities and that change of meaning, if it should happen, is due to human mistake - This idea will now be very plausible. Such plausibility reinforces all the manoeuvres which are used for the preservation of the myth (elimination of opponents included). The Conceptual apparatus of the theory and the emotions connected with its application, having penetrated all means of communication, all actions, and indeed the whole life of the community, now guarantees the success of methods such as transcendental deduction, analysis of usage, phenomenological analysis - which are means for further solidifying the myth... At the same time it is evident that all contact with the world is lost and the stability achieved, the semblance of absolute truth is nothing but absolute conformism. For how can we possibly test, or improve upon the truth of a theory if it is built in such a manner then any conceivable event can be described, and explained, in terms of its principles? The only way of investigating such all-embracing principles would be to compare them with a different set of equally all embracing principles- but this procedure has been excluded from the very beginning.

Source: Don Quixote de la Mancha (1605–1615), Part II (1615), Book III, Ch. 36.

No. 225.
The Tatler (1711–1714)
Context: At the same time that I think discretion the most useful talent a man can be master of, I look upon cunning to be the accomplishment of little, mean, ungenerous minds. Discretion points out the noblest ends to us, and pursues the most proper and laudable methods of attaining them: cunning has only private selfish aims, and sticks at nothing which may make them succeed. Discretion has large and extended views, and, like a well-formed eye, commands a whole horizon: cunning is a kind of short-sightedness, that discovers the minutest objects which are near at hand, but is not able to discern things at a distance. Discretion the more it is discovered, gives a greater authority to the person who possesses it: cunning, when it is once detected, loses its force, and makes a man incapable of bringing about even those events which he might have done had he passed only for a plain man. Discretion is the perfection of reason, and a guide to us in all the duties of life: cunning is a kind of instinct, that only looks out after our immediate interest and welfare. Discretion is only found in men of strong sense and good understandings, cunning is often to be met with in brutes themselves, and in persons who are but the fewest removes from them.

Annotated Drawings by Eugene J. Martin: 1977-1978

Breakfast of Champions (1973)
Context: I was on par with the Creator of the Universe there in the dark in the cocktail lounge. I shrunk the Universe to a ball exactly one light-year in diameter. I had it explode. I had it disperse itself again.
Ask me a question, any question. How old is the Universe? It is one half-second old, but the half-second has lasted one quintillion years so far. Who created it? Nobody created it. It has always been here.
What is time? It is a serpent which eats its tail, like this:
This is the snake which uncoiled itself long enough to offer Eve the apple, which looked like this:
What was the apple which Eve and Adam ate? It was the Creator of the Universe.
And so on.
Symbols can be so beautiful, sometimes.

Bennington College address (1970)
Context: A great swindle of our time is the assumption that science has made religion obsolete. All science has damaged is the story of Adam and Eve and the story of Jonah and the Whale. Everything else holds up pretty well, particularly lessons about fairness and gentleness. People who find those lessons irrelevant in the twentieth century are simply using science as an excuse for greed and harshness. Science has nothing to do with it, friends.

Postcard to Franz Overbeck, Sils-Maria (30 July 1881) as translated by Walter Kaufmann in The Portable Nietzsche (1954)
Context: I am utterly amazed, utterly enchanted! I have a precursor, and what a precursor! I hardly knew Spinoza: that I should have turned to him just now, was inspired by "instinct." Not only is his overtendency like mine—namely to make all knowledge the most powerful affect — but in five main points of his doctrine I recognize myself; this most unusual and loneliest thinker is closest to me precisely in these matters: he denies the freedom of the will, teleology, the moral world-order, the unegoistic, and evil. Even though the divergencies are admittedly tremendous, they are due more to the difference in time, culture, and science. In summa: my lonesomeness, which, as on very high mountains, often made it hard for me to breathe and make my blood rush out, is now at least a twosomeness. Strange! Incidentally, I am not at all as well as I had hoped. Exceptional weather here too! Eternal change of atmospheric conditions! — that will yet drive me out of Europe! I must have clear skies for months, else I get nowhere. Already six severe attacks of two or three days each. With affectionate love, Your friend.

1960, The New Frontier
Context: But I think the American people expect more from us than cries of indignation and attack. The times are too grave, the challenge too urgent, and the stakes too high — to permit the customary passions of political debate. We are not here to curse the darkness, but to light the candle that can guide us through that darkness to a safe and sane future. As Winston Churchill said on taking office some twenty years ago: if we open a quarrel between the present and the past, we shall be in danger of losing the future. Today our concern must be with that future. For the world is changing. The old era is ending. The old ways will not do. [... ] It is a time, in short, for a new generation of leadership — new men to cope with new problems and new opportunities.

Pg. 306-307
Against Method (1975)
Context: Combining this observation with the insight that science has no special method, we arrive at the result that the separation of science and non-science is not only artificial but also detrimental to the advancement of knowledge. If we want to understand nature, if we want to master our physical surroundings, then we must use all ideas, all methods, and not just a small selection of them. The assertion, however, that there is no knowledge outside science - extra scientiam nulla salus - is nothing but another and most convenient fairy-tale. Primitive tribes has more detailed classifications of animals and plant than contemporary scientific zoology and botany, they know remedies whose effectiveness astounds physicians (while the pharmaceutical industry already smells here a new source of income), they have means of influencing their fellow men which science for a long time regarded as non-existent (voodoo), they solve difficult problems in ways which are still not quite understood (building of the pyramids; Polynesian travels), there existed a highly developed and internationally known astronomy in the old Stone Age, this astronomy was factually adequate as well as emotionally satisfying, it solved both physical and social problems (one cannot say the same about modern astronomy) and it was tested in very simple and ingenious ways (stone observatories in England and in the South Pacific; astronomical schools in Polynesia - for a more details treatment an references concerning all these assertions cf. my Einfuhrung in die Naturphilosophie). There was the domestication of animals, the invention of rotating agriculture, new types of plants were bred and kept pure by careful avoidance of cross fertilization, we have chemical inventions, we have a most amazing art that can compare with the best achievement of the present. True, there were no collective excursions to the moon, but single individuals, disregarding great dangers to their soul and their sanity, rose from sphere to sphere to sphere until they finally faced God himself in all His splendor while others changed into animals and back into humans again. At all times man approached his surroundings with wide open senses and a fertile intelligence, at all times he made incredible discoveries, at all times we can learn from his ideas.

The Notebooks of Leonardo da Vinci (1883), XIX Philosophical Maxims. Morals. Polemics and Speculations.
Context: O Time! consumer of all things; O envious age! thou dost destroy all things and devour all things with the relentless teeth of years, little by little in a slow death. Helen, when she looked in her mirror, seeing the withered wrinkles made in her face by old age, wept and wondered why she had twice been carried away.

1910s, Principles of Research (1918)
Context: In the temple of science are many mansions, and various indeed are they that dwell therein and the motives that have led them thither. Many take to science out of a joyful sense of superior intellectual power; science is their own special sport to which they look for vivid experience and the satisfaction of ambition; many others are to be found in the temple who have offered the products of their brains on this altar for purely utilitarian purposes. Were an angel of the Lord to come and drive all the people belonging to these two categories out of the temple, the assemblage would be seriously depleted, but there would still be some men, of both present and past times, left inside. Our Planck is one of them, and that is why we love him.
I am quite aware that we have just now lightheartedly expelled in imagination many excellent men who are largely, perhaps chiefly, responsible for the buildings of the temple of science; and in many cases our angel would find it a pretty ticklish job to decide. But of one thing I feel sure: if the types we have just expelled were the only types there were, the temple would never have come to be, any more than a forest can grow which consists of nothing but creepers. For these people any sphere of human activity will do, if it comes to a point; whether they become engineers, officers, tradesmen, or scientists depends on circumstances.
Now let us have another look at those who have found favor with the angel. Most of them are somewhat odd, uncommunicative, solitary fellows, really less like each other, in spite of these common characteristics, than the hosts of the rejected. What has brought them to the temple? That is a difficult question and no single answer will cover it.

Another excerpt from the Tris Speaker speech – featuring a much more familiar version of the "wasting your time" warning – as quoted in "Standing Cheer for Roberto" by Houston Chronicle sportswriter John Wilson, in The Sporting News (February 20, 1971), p. 44.

Other, <big><big>1970s</big></big>, <big>1971</big>
Context: We must all live together and work together no matter what race or nationality. If you have an opportunity to accomplish something that will make things better for someone coming behind you, and you don't do that, you are wasting your time on this earth.

Homily at the morning Mass at the Casa Santa Marta (23 February 2017), as quoted in "Pope: Don't put off conversion, give up a double life" at Vatican Radio (23 February 2017) http://en.radiovaticana.va/news/2017/02/23/pope_dont_put_off_conversion,_give_up_a_double_life/1294470; also quoted in "Did Pope Francis Say It Was Better to Be an Atheist Than a Bad Catholic? at snopes.com (28 February) http://www.snopes.com/pope-francis-bad-catholics/
2010s, 2017
Context: What is scandal? Scandal is saying one thing and doing another; it is a double life, a double life. A totally double life: "I am very Catholic, I always go to Mass, I belong to this association and that one; but my life is not Christian, I don’t pay my workers a just wage, I exploit people, I am dirty in my business, I launder money …" A double life. And so many Christians are like this, and these people scandalize others. How many times have we heard — all of us, around the neighborhood and elsewhere — "but to be a Catholic like that, it’s better to be an atheist." It is that, scandal. You destroy. You beat down. And this happens every day, it’s enough to see the news on TV, or to read the papers. In the papers there are so many scandals, and there is also the great publicity of the scandals. And with the scandals there is destruction.

63 : The Working of the Avatar, p. 107.
The Everything and the Nothing (1963)
Context: The Avatar does not as a rule interfere with the working out of human destinies. He will do so only in times of grave necessity — when He deems it absolutely necessary from His all — encompassing point of view. For a single alteration in the planned and imprinted pattern in which each line and dot is interdependent, means a shaking up and a re-linking of an unending chain of possibilities and events.

The Ballot or the Bullet (1964), Speech in Cleveland, Ohio (April 3, 1964)
Context: Don’t change the white man’s mind—you can’t change his mind, and that whole thing about appealing to the moral conscience of America—America’s conscience is bankrupt. She lost all conscience a long time ago. Uncle Sam has no conscience. They don’t know what morals are. They don’t try and eliminate an evil because it’s evil, or because it’s illegal, or because it’s immoral; they eliminate it only when it threatens their existence. So you’re wasting your time appealing to the moral conscience of a bankrupt man like Uncle Sam. If he had a conscience, he’d straighten this thing out with no more pressure being put upon him. So it is not necessary to change the white man’s mind.

Death (1912)
Context: It is childish to talk of happiness and unhappiness where infinity is in question. The idea which we entertain of happiness and unhappiness is something so special, so human, so fragile that it does not exceed our stature and falls to dust as soon as we go beyond its little sphere. It proceeds entirely from a few accidents of our nerves, which are made to appreciate very slight happenings, but which could as easily have felt everything the reverse way and taken pleasure in that which is now pain. We believe that we see nothing hanging over us but catastrophes, deaths, torments and disasters; we shiver at the mere thought of the great interplanetary spaces, with their cold and formidable and gloomy solitudes; and we imagine that the revolving worlds are as unhappy as ourselves because they freeze, or clash together, or are consumed in unutterable flames. We infer from this that the genius of the universe is an outrageous tyrant, seized with a monstrous madness, and that it delights only in the torture of itself and all that it contains. To millions of stars, each many thousand times larger than our sun, to nebulee whose nature and dimensions no figure, no word in our languages is able to express, we attribute our momentary sensibility, the little ephemeral and chance working of our nerves; and we are convinced that life there must be impossible or appalling, because we should feel too hot or too cold. It were much wiser to say to ourselves that it would need but a trifle, a few papilla more or less to our skin, the slightest modification of our eyes and ears, to turn the temperature, the silence and the darkness of space into a delicious spring-time, an unequalled music, a divine light. It were much more reasonable to persuade ourselves that the catastrophes which we think that we behold are life itself, the joy and one or other of those immense festivals of mind and matter in which death, thrusting aside at last our two enemies, time and space, will soon permit us to take part. Each world dissolving, extinguished, crumbling, burnt or colliding with another world and pulverized means the commencement of a magnificent experiment, the dawn of a marvelous hope and perhaps an unexpected happiness drawn direct from the inexhaustible unknown. What though they freeze or flame, collect or disperse, pursue or flee one another: mind and matter, no longer united by the same pitiful hazard that joined them in us, must rejoice at all that happens; for all is but birth and re-birth, a departure into an unknown filled with wonderful promises and maybe an anticipation of some unutterable event …
And, should they stand still one day, become fixed and remain motionless, it will not be that they have encountered calamity, nullity or death; but they will have entered into a thing so fair, so great, so happy and bathed in such certainties that they will for ever prefer it to all the prodigious chances of an infinity which nothing can impoverish.

1860s, Allow the humblest man an equal chance (1860)
Context: It is easy to demonstrate that "our Fathers, who framed this government under which we live," looked on Slavery as wrong, and so framed it and everything about it as to square with the idea that it was wrong, so far as the necessities arising from its existence permitted. In forming the Constitution they found the slave trade existing; capital invested in it; fields depending upon it for labor, and the whole system resting upon the importation of slave-labor. They therefore did not prohibit the slave trade at once, but they gave the power to prohibit it after twenty years. Why was this? What other foreign trade did they treat in that way? Would they have done this if they had not thought slavery wrong? Another thing was done by some of the same men who framed the Constitution, and afterwards adopted as their own act by the first Congress held under that Constitution, of which many of the framers were members; they prohibited the spread of Slavery into Territories. Thus the same men, the framers of the Constitution, cut off the supply and prohibited the spread of Slavery, and both acts show conclusively that they considered that the thing was wrong. If additional proof is wanting it can be found in the phraseology of the Constitution. When men are framing a supreme law and chart of government, to secure blessings and prosperity to untold generations yet to come, they use language as short and direct and plain as can be found, to express their meaning. In all matters but this of Slavery the framers of the Constitution used the very clearest, shortest, and most direct language. But the Constitution alludes to Slavery three times without mentioning it once! The language used becomes ambiguous, roundabout, and mystical. They speak of the "immigration of persons," and mean the importation of slaves, but do not say so. In establishing a basis of representation they say "all other persons," when they mean to say slaves — why did they not use the shortest phrase? In providing for the return of fugitives they say "persons held to service or labor." If they had said slaves it would have been plainer, and less liable to misconstruction. Why didn't they do it. We cannot doubt that it was done on purpose. Only one reason is possible, and that is supplied us by one of the framers of the Constitution — and it is not possible for man to conceive of any other — they expected and desired that the system would come to an end, and meant that when it did, the Constitution should not show that there ever had been a slave in this good free country of ours!

An account of an experience of transcendent awareness, soon after a contest where, unarmed, he defeated a naval officer armed with a bokken (wooden sword) without harming him; as quoted in Aikido (1985) by Kisshomaru Ueshiba <!-- Hozansha Publications, Tokyo -->
Context: I felt the universe suddenly quake, and that a golden spirit sprang up from the ground, veiled my body, and changed my body into a golden one. At the same time my body became light. I was able to understand the whispering of the birds, and was clearly aware of the mind of God, the creator of the universe.
At that moment I was enlightened: the source of Budo is God's love — the spirit of loving protection for all beings … Budo is not the felling of an opponent by force; nor is it a tool to lead the world to destruction with arms. True Budo is to accept the spirit of the universe, keep the peace of the world, correctly produce, protect and cultivate all beings in nature.

Tradition and the Individual Talent (1919)
Context: The historical sense involves a perception, not only of the pastness of the past, but of its presence; the historical sense compels a man to write not merely with his own generation in his bones, but with a feeling that the whole of the literature of Europe from Homer and within it the whole of the literature of his own country has a simultaneous existence and composes a simultaneous order. This historical sense, which is a sense of the timeless as well as of the temporal and of the timeless and of the temporal together, is what makes a writer traditional. And it is at the same time what makes a writer most acutely conscious of his place in time, of his contemporaneity.

Speech at Columbia University (1949); published in Speeches 1949 - 1953 p. 402; as quoted in Sources of Indian Tradition (1988) by Stephen Hay, p. 350
Context: In times of crisis it is not unnatural for those who are involved in it deeply to regard calm objectivity in others as irrational, short-sighted, negative, unreal or even unmanly. But I should like to make it clear that the policy India has sought to pursue is not a negative and neutral policy. It is a positive and vital policy that flows from our struggle for freedom and from the teachings of Mahatma Gandhi. Peace is not only an absolute necessity for us in India in order to progress and develop but also of paramount importance to the world. How can that peace be preserved? Not by surrendering to aggression, not by compromising with evil or injustice but also not by the talking and preparing for war! Aggression has to be met, for it endangers peace. At the same time, the lesson of the past two wars has to be remembered and it seems to me astonishing that, in spite of that lesson, we go the same way. The very processes of marshaling the world into two hostile camps precipitates the conflict that it had sought to avoid. It produces a sense of terrible fear and that fear darkens men's minds and leads them to wrong courses. There is perhaps nothing so bad and so dangerous in life as fear. As a great President of the United States said, there is nothing really to fear except fear itself.

2016, Young Leaders of the Americas Initiative Town Hall (March 2016)
Context: I believe that under the surface all people are the same. […] people are all essentially the same. Similar hopes, similar dreams, similar strengths, similar weaknesses. But we're also all bound by history and culture and habits. And so conflicts arise, in part, because of some weaknesses in human nature. When we feel threatened, then we like to strike out against people who are not like us. When change is happening too quickly, and we try to hang on to those things that we think could give us a solid foundation. And sometimes the organizing principles are around issues like race, or religion. When there are times of scarcity, then people can turn on each other. And so I don't underestimate the very real challenges that we continue to face, and I don't think it is inevitable that the world comes together in a common culture and common understanding. But overall, I am hopeful. And the reason I'm hopeful is, if you look at the trajectory of history, humanity has slowly improved.

"My Pet Theory" on the second disc of the twin CD version
The MOFO Project/Object (2006)
Context: The '60s was really stupid … It was a type of merchandising, Americans had this hideous weakness, they had this desire to be OK, fun guys and gals, and they haven't come to terms with the reality of the situation: we were not created equal. Some people can do carpentry, some people can do mathematics, some people are brain surgeons and some people are winos and that's the way it is, and we're not all the same. This concept of one world-ism, everything blended and smoothed out to this mediocre norm that everybody downgrades themselves to be is stupid. The '60s was merchandised to the public at large... My pet theory about the '60s is that there is a sinister plot behind it... The lessons learnt in the '60s about merchandising stupidity to the American public on a large scale have been used over and over again since that time.

Of Anger
Essays (1625)
Context: To seek to extinguish anger utterly, is but a bravery of the Stoics. We have better oracles: Be angry, but sin not. Let not the sun go down upon your anger. Anger must be limited and confined, both in race and in time.

341:4; English from: Newly Discovered Sermons, 1997, Edmund Hill, tr., John E. Rotelle, ed., New City Press, New York, p. p. 286.
Sermons
Context: In our own times, you see, an emperor came to the city of Rome, where there’s the temple of an emperor, where there’s a fisherman’s tomb. And so that pious and Christian emperor, wishing to beg for health, for salvation from the Lord, did not proceed to the temple of a proud emperor, but to the tomb of a fisherman, where he could imitate that fisherman in humility, so that he, being thus approached, might then obtain something from the Lord, which a haughty emperor would be quite unable to earn.

"Robert Anton Wilson: Searching For Cosmic Intelligence" - interview by Jeffrey Elliot (1980)
Context: My early work is politically anarchist fiction, in that I was an anarchist for a long period of time. I'm not an anarchist any longer, because I've concluded that anarchism is an impractical ideal. Nowadays, I regard myself as a libertarian. I suppose an anarchist would say, paraphrasing what Marx said about agnostics being "frightened atheists," that libertarians are simply frightened anarchists. Having just stated the case for the opposition, I will go along and agree with them: yes, I am frightened. I'm a libertarian because I don't trust the people as much as anarchists do. I want to see government limited as much as possible; I would like to see it reduced back to where it was in Jefferson's time, or even smaller. But I would not like to see it abolished. I think the average American, if left totally free, would act exactly like Idi Amin. I don't trust the people any more than I trust the government.

Source: The Beloved Returns (1939), Ch. 7
Context: Hold fast the time! Guard it, watch over it, every hour, every minute! Unregarded it slips away, like a lizard, smooth, slippery, faithless, a pixy wife. Hold every moment sacred. Give each clarity and meaning, each the weight of thine awareness, each its true and due fulfillment.

X, 12
Meditations (c. 121–180 AD), Book X
Context: What need is there of suspicious fear, since it is in thy power to inquire what ought to be done? And if thy seest clear, go by this way content, without turning back: but if thy dost not see clear, stop and take the best advisers. But if any other things oppose thee, go on according to thy powers with due consideration, keeping to that which appears to be just. For it is best to reach this object, and if thou dost fail, let thy failure be in attempting this. He who follows reason in all things is both tranquil and active at the same time, and also cheerful and collected.

As quoted in Khrushchev Remembers: The Last Testament (1974)

Vol. I, Ch. 7: Of the Eleventh Horn of Daniel's Fourth Beast
Observations upon the Prophecies of Daniel, and the Apocalypse of St. John (1733)
Context: Now Daniel, considered the horns, and behold there came up among them another horn, before whom there were three of the first horns plucked up by the roots; and behold in this horn were eyes like the eyes of a man, and a mouth speaking great things,—and his look was more stout than his fellows,—and the same horn made war with the saints, and prevailed against them... and speak great words against the most High, and wear out the saints, and think to change times and laws... By its eyes it was a Seer; and by its mouth speaking great things and changing times and laws, it was a Prophet as well as a King. And such a Seer, a Prophet and a King, is the Church of Rome. A Seer, Επισκοπος, is a Bishop in the literal sense of the word; and this Church claims the universal Bishopric. With his mouth he gives laws to kings and nations as an Oracle; and pretends to Infallibility, and that his dictates are binding to the whole world; which is to be a Prophet in the highest degree.

1790s, Farewell Address (1796)
Context: The basis of our political systems is the right of the people to make and to alter their Constitutions of Government. But the Constitution which at any time exists, till changed by an explicit and authentic act of the whole people, is sacredly obligatory upon all. The very idea of the power and the right of the people to establish Government presupposes the duty of every individual to obey the established Government.

The Time of Your Life (1939)
Context: In the time of your life, live — so that in that good time there shall be no ugliness or death for yourself or for any life your life touches. Seek goodness everywhere, and when it is found, bring it out of its hiding-place and let it be free and unashamed. Place in matter and in flesh the least of the values, for these are things that hold death and must pass away. Discover in all things that which shines and is beyond corruption. Encourage virtue in whatever heart it may have been driven into secrecy and sorrow by the shame and terror of the world. Ignore the obvious, for it is unworthy of the clear eye and the kindly heart. Be the inferior of no man, nor of any man be the superior. Remember that every man is a variation of yourself. No man's guilt is not yours, nor is any man's innocence a thing apart. Despise evil and ungodliness, but not men of ungodliness or evil. These, understand. Have no shame in being kindly and gentle, but if the time comes in the time of your life to kill, kill and have no regret. In the time of your life, live — so that in the wondrous time you shall not add to the misery and sorrow of the world, but shall smile to the infinite delight and mystery of it.

Nobel lecture (1978)
Context: The storyteller and poet of our time, as in any other time, must be an entertainer of the spirit in the full sense of the word, not just a preacher of social or political ideals. There is no paradise for bored readers and no excuse for tedious literature that does not intrigue the reader, uplift him, give him the joy and the escape that true art always grants. Nevertheless, it is also true that the serious writer of our time must be deeply concerned about the problems of his generation. He cannot but see that the power of religion, especially belief in revelation, is weaker today than it was in any other epoch in human history. More and more children grow up without faith in God, without belief in reward and punishment, in the immortality of the soul and even in the validity of ethics. The genuine writer cannot ignore the fact that the family is losing its spiritual foundation.

1860s, Speeches to Ohio Regiments (1864), Speech to the One Hundred Sixty-sixth Ohio Regiment
Context: I almost always feel inclined, when I happen to say anything to soldiers, to impress upon them in a few brief remarks the importance of success in this contest. It is not merely for to-day, but for all time to come that we should perpetuate for our children's children this great and free government, which we have enjoyed all our lives. I beg you to remember this, not merely for my sake, but for yours. I happen temporarily to occupy this big White House. I am a living witness that any one of your children may look to come here as my father's child has.

Light (1919), Ch. XIX - Ghosts
Context: On this seat — where she came to me for the first time, which was once so important to us that it seemed as if the background of things all about us had been created by us — we sit down to-day, after we have vainly sought in nature the traces of our transit.
The landscape is peaceful, simple, empty; it fills us with a great quivering. Marie is so sad and so simple that you can see her thought.
I have leaned forward, my elbows on my knees. I have contemplated the gravel at my feet; and suddenly I start, for I understand that my eyes were looking for the marks of our footsteps, in spite of the stone, in spite of the sand.
After the solemnity of a long silence, Marie's face takes on a look of defeat, and suddenly she begins to cry. The tears which fill her — for one always weeps in full, drop on to her knees. And through her sobs there fall from her wet lips words almost shapeless, but desperate and fierce, as a burst of forced laughter.
"It's all over!" she cries.

1860s, Speech at Hartford (1860)
Context: Slavery is the great political question of the nation. Though all desire its settlement, it still remains the all-pervading question of the day. It has been so especially for the past six years. It is indeed older than the revolution, rising, subsiding, then rising again, till fifty-four, since which time it has been constantly augmenting. Those who occasioned the Lecompton imbroglio now admit that they see no end to it. It had been their cry that the vexed question was just about to be settled, 'the tail of this hideous creature is just going out of sight'. That cry is 'played out', and has ceased.

Source: Dramatis Personae (1864), Rabbi Ben Ezra, Line 187.
Context: So, take, and use thy work:
Amend what flaws may lurk,
What strain o' the stuff, what warpings past the aim!
My times be in thy hand!
Perfect the cup as planned!
Let age approve of youth, and death complete the same!

Source: Thoughts Selected from the Writings of Horace Mann (1872), p. 185
Context: No matter how seemingly unconnected with human affairs or remote from human interests a newly-discovered truth may appear to be, time and genius will some day make it minister to human welfare. When Dr. Franklin was once sceptically asked what was the use of some recondite and far-off truth which had just been brought to light, "What," said he, "is the use of babies?"

Michael Robartes and the Dancer http://poetry.poetryx.com/poems/1535/
Michael Robartes and the Dancer (1921)
Context: Opinion is not worth a rush;
In this altar-piece the knight,
Who grips his long spear so to push
That dragon through the fading light,
Loved the lady; and it’s plain
The half-dead dragon was her thought,
That every morning rose again
And dug its claws and shrieked and fought.
Could the impossible come to pass
She would have time to turn her eyes,
Her lover thought, upon the glass
And on the instant would grow wise.

Source: One Minute Nonsense (1992), p. 127
Context: A disciple, in his reverence for the Master, looked upon him as God incarnate.
"Tell me, O Master," he said, "why you have come into this world."
"To teach fools like you to stop wasting their time worshiping Masters."

The Autocrat of the Breakfast Table (1858)
Context: He must be a poor creature that does not often repeat himself. Imagine the author of the excellent piece of advice, "Know thyself," never alluding to that sentiment again during the course of a protracted existence! Why, the truths a man carries about with him are his tools; and do you think a carpenter is bound to use the same plane but once to smooth a knotty board with, or to hang up his hammer after it has driven its first nail? I shall never repeat a conversation, but an idea often. I shall use the same types when I like, but not commonly the same stereotypes. A thought is often original, though you have uttered it a hundred times. It has come to you over a new route, by a new and express train of associations.

Playboy interview (May 1995)
Context: My point is that you cannot force social change at a speed that it cannot go. Social change is evolutionary, not revolutionary. Deep social change takes time. And slowly the culture is changing. The MTV generation is far more tolerant, and that tolerance is growing.

Letter to Paul Dukas (1901)
Context: I confess that I am no longer thinking in musical terms, or at least not much, even though I believe with all my heart that Music remains for all time the finest means of expression we have. It’s just that I find the actual pieces — whether they’re old or modern, which is in any case merely a matter of dates — so totally poverty-stricken, manifesting an inability to see beyond the work-table. They smell of the lamp, not of the sun. And then, overshadowing everything, there’s the desire to amaze one’s colleagues with arresting harmonies, quite unnecessary for the most part. In short, these days especially, music is devoid of emotional impact. I feel that, without descending to the level of the gossip column or the novel, it should be possible to solve the problem somehow. There’s no need either for music to make people think! … It would be enough if music could make people listen, despite themselves and despite their petty mundane troubles, and never mind if they’re incapable of expressing anything resembling an opinion. It would be enough if they could no longer recognize their own grey, dull faces, if they felt that for a moment they had been dreaming of an imaginary country, that’s to say, one that can’t be found on the map.

"The Illusion of Rewards", p. 43
Awareness (1992)
Context: Do you know what eternal life is? You think it's everlasting life. But your own theologians will tell you that that is crazy, because everlasting is still within time. It is time perduring forever. Eternal means timeless — no time. The human mind cannot understand that. The human mind can understand time and can deny time. What is timeless is beyond our comprehension. Yet the mystics tell us that eternity is right now. How's that for good news? It is right now. People are so distressed when I tell them to forget their past. They're crazy! Just drop it! When you hear "Repent for your past," realize it's a great religious distraction from waking up. Wake up! That's what repent means. Not "weep for your sins.": Wake up! understand, stop all the crying. Understand! Wake up!

Theism and humanism
Context: Everything that happened, good or bad, would subtract something from the lessening store of useful energy, till a time arrived when nothing could happen any more, and the universe, frozen into eternal repose, would for ever be as if it were not. /.../ The physical course of nature does not merely fail to indicate design, it seems loudly to proclaim its absence.

180:10:1
Sermons
Context: I too have sworn heedlessly and all the time, I have had this most repulsive and death-dealing habit. I’m telling your graces; from the moment I began to serve God, and saw what evil there is in forswearing oneself, I grew very afraid indeed, and out of fear I applied the brakes to this old, old, habit.

35
Sovereign Maxims

"Through the Gates of the Silver Key " - written with E. Hoffman Price, October 1932 - Apr 1933; first published in Weird Tales, Vol. 24, No. 1 (July 1934)<!-- p. 60-85 -->
Fiction
Context: It was an All-in-One and One-in-All of limitless being and self — not merely a thing of one Space-Time continuum, but allied to the ultimate animating essence of existence's whole unbounded sweep — the last, utter sweep which has no confines and which outreaches fancy and mathematics alike. It was perhaps that which certain secret cults of earth have whispered of as YOG-SOTHOTH, and which has been a deity under other names; that which the crustaceans of Yuggoth worship as the Beyond-One, and which the vaporous brains of the spiral nebulae know by an untranslatable Sign...

2013, "Let Freedom Ring" Ceremony (August 2013)
Context: And then, on a hot summer day, they assembled here, in our nation’s capital, under the shadow of the Great Emancipator -- to offer testimony of injustice, to petition their government for redress, and to awaken America’s long-slumbering conscience. We rightly and best remember Dr. King’s soaring oratory that day, how he gave mighty voice to the quiet hopes of millions; how he offered a salvation path for oppressed and oppressors alike. His words belong to the ages, possessing a power and prophecy unmatched in our time.

Fragment, Notes for a Law Lecture (1 July 1850?), cited in Abraham Lincoln: Complete Works, Comprising his Speeches, Letters, State Papers, and Miscellaneous Writings, Vol. 2 (1894)
1850s
Context: Discourage litigation. Persuade your neighbors to compromise whenever you can. Point out to them how the nominal winner is often a real loser — in fees, expenses, and waste of time. As a peacemaker the lawyer has a superior opportunity of being a good man. There will still be business enough.
Never stir up litigation. A worse man can scarcely be found than one who does this. Who can be more nearly a fiend than he who habitually overhauls the register of deeds in search of defects in titles, whereon to stir up strife, and put money in his pocket? A moral tone ought to be infused into the profession which should drive such men out of it.

Galen. Margaret Tallmadge May (trans.) On the Usefulness of the Parts of the Body, Ithaca, New York: Cornell U. Press, 1968. p. 502.
Context: A god, as I have said, commanded me to tell the first use also, and he himself knows that I have shrunk from its obscurity. He knows too that not only here but also in many other places in these commentaries, if it depended on me, I would omit demonstrations requiring astronomy, geometry, music, or any other logical discipline, lest my books should be held in utter detestation by physicians. For truly on countless occasions throughout my life I have had this experience; persons for a time talk pleasantly with me because of my work among the sick, in which they think me very well trained, but when they learn later on that I am also trained in mathematics, they avoid me for the most part and are no longer at all glad to be with me. Accordingly, I am always wary of touching on such subjects, and in this case it is only in obedience to the command of a divinity, as I have said, that I have used the theorems of geometry

Source: Tao Te Ching, Ch. 21, as interpreted by Stephen Mitchell (1992)
Context: Since before time and space were,
the Tao is.
It is beyond is and is not.
How do I know this is true?
I look inside myself and see.

The Conspiracy Against the Human Race: A Contrivance of Horror
Context: Optimism has always been an undeclared policy of human culture- one that grew out of our animal instincts to survive and reproduce- rather than an articulated body of thought. It is the default condition of our blood and cannot be effectively questioned by our minds or put in grave doubt by our pains. This would explain why at any given time there are more cannibals than philosophical pessimists.

1910s, Address to the Knights of Columbus (1915)
Context: No man can be a good citizen if he is not at least in process of learning to speak the language of his fellow-citizens. And an alien who remains here without learning to speak English for more than a certain number of years should at the end of that time be treated as having refused to take the preliminary steps necessary to complete Americanization and should be deported. But there should be no denial or limitation of the alien's opportunity to work, to own property, and to take advantage of civic opportunities. Special legislation should deal with the aliens who do not come here to be made citizens. But the alien who comes here intending to become a citizen should be helped in every way to advance himself, should be removed from every possible disadvantage, and in return should be required under penalty of being sent back to the country from which he came, to prove that he is in good faith fitting himself to be an American citizen.

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.

2009, Nobel Prize acceptance speech (December 2009)
Context: In today's wars, many more civilians are killed than soldiers; the seeds of future conflict are sown, economies are wrecked, civil societies torn asunder, refugees amassed, children scarred.
I do not bring with me today a definitive solution to the problems of war. What I do know is that meeting these challenges will require the same vision, hard work, and persistence of those men and women who acted so boldly decades ago. And it will require us to think in new ways about the notions of just war and the imperatives of a just peace.
We must begin by acknowledging the hard truth: We will not eradicate violent conflict in our lifetimes. There will be times when nations — acting individually or in concert — will find the use of force not only necessary but morally justified.
I make this statement mindful of what Martin Luther King Jr. said in this same ceremony years ago: "Violence never brings permanent peace. It solves no social problem: it merely creates new and more complicated ones." As someone who stands here as a direct consequence of Dr. King's life work, I am living testimony to the moral force of non-violence. I know there's nothing weak — nothing passive — nothing naïve — in the creed and lives of Gandhi and King.
But as a head of state sworn to protect and defend my nation, I cannot be guided by their examples alone. I face the world as it is, and cannot stand idle in the face of threats to the American people. For make no mistake: Evil does exist in the world. A non-violent movement could not have halted Hitler's armies. Negotiations cannot convince al Qaeda's leaders to lay down their arms. To say that force may sometimes be necessary is not a call to cynicism — it is a recognition of history; the imperfections of man and the limits of reason.

1910s, Address to the Knights of Columbus (1915)
Context: In my Cabinet at the time there were men of English and French, German, Irish, and Dutch blood, men born on this side and men born in Germany and Scotland; but they were all Americans and nothing else; and every one of them was incapable of thinking of himself or of his fellow-countrymen, excepting in terms of American citizenship. If any one of them had anything in the nature of a dual or divided allegiance in his soul, he never would have been appointed to serve under me, and he would have been instantly removed when the discovery was made. There wasn't one of them who was capable of desiring that the policy of the United States should be shaped with reference to the interests of any foreign country or with consideration for anything, outside of the general welfare of humanity, save the honor and interest of the United States, and each was incapable of making any discrimination whatsoever among the citizens of the country he served, of our common country, save discrimination based on conduct and on conduct alone.

"Our Universal Civilization" in The New York Times (5 November 1990) https://www.nytimes.com/1990/11/05/opinion/our-universal-civilization.html
Context: The universal civilization has been a long time in the making. It wasn't always universal; it wasn't always as attractive as it is today. The expansion of Europe gave it for at least three centuries a racial taint, which still causes pain. … This idea of the pursuit of happiness is at the heart of the attractiveness of the civilization to so many outside it or on its periphery. I find it marvelous to contemplate to what an extent, after two centuries, and after the terrible history of the earlier part of this century, the idea has come to a kind of fruition. It is an elastic idea; it fits all men. It implies a certain kind of society, a certain kind of awakened spirit. I don't imagine my father's Hindu parents would have been able to understand the idea. So much is contained in it: the idea of the individual, responsibility, choice, the life of the intellect, the idea of vocation and perfectibility and achievement. It is an immense human idea. It cannot be reduced to a fixed system. It cannot generate fanaticism. But it is known to exist, and because of that, other more rigid systems in the end blow away.

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.

Sec. 73
Some Thoughts Concerning Education (1693)
Context: None of the things they learn, should ever be made a burthen to them, or impos's on them as a task. Whatever is so proposed, presently becomes irksome; the mind takes an aversion to it, though before it were a thing of delight or indifferency. Let a child but be ordered to whip his top at a certain time every day, whether he has or has not a mind to it; let this be but requir'd of him as a duty, wherein he must spend so many hours morning and afternoon, and see whether he will not soon be weary of any play at this rate. Is it not so with grown men?

2011, Address on interventions in Libya (March 2011)
Context: When one of our airmen parachuted to the ground, in a country whose leader has so often demonized the United States — in a region that has such a difficult history with our country — this American did not find enemies. Instead, he was met by people who embraced him. One young Libyan who came to his aid said, “We are your friends. We are so grateful to those men who are protecting the skies.”
This voice is just one of many in a region where a new generation is refusing to be denied their rights and opportunities any longer. 
Yes, this change will make the world more complicated for a time. Progress will be uneven, and change will come differently to different countries. There are places, like Egypt, where this change will inspire us and raise our hopes. And then there will be places, like Iran, where change is fiercely suppressed. The dark forces of civil conflict and sectarian war will have to be averted, and difficult political and economic concerns will have to be addressed. 
The United States will not be able to dictate the pace and scope of this change. Only the people of the region can do that. But we can make a difference.

Sādhanā : The Realisation of Life http://www.spiritualbee.com/spiritual-book-by-tagore/ (1916)
Context: Indeed, the realisation of the paramātman, the supreme soul, within our antarātman, our inner individual soul, is in a state of absolute completion. We cannot think of it as non-existent and depending on our limited powers for its gradual construction. If our relation with the divine were all a thing of our own making, how should we rely on it as true, and how should it lend us support?
Yes, we must know that within us we have that where space and time cease to rule and where the links of evolution are merged in unity. In that everlasting abode of the ātaman, the soul, the revelation of the paramātman, the supreme soul, is already complete. Therefore the Upanishads say: He who knows Brahman, the true, the all-conscious, and the infinite as hidden in the depths of the soul, which is the supreme sky (the inner sky of consciousness), enjoys all objects of desire in union with the all-knowing Brahman.

Listen, Little Man! (1948)
Context: You are different from the really great man in only one thing: The great man, at one time, also was a very little man, but he developed one important ability: he learned to see where he was small in his thinking, and actions. Under the pressure of some task which was dear to him he learned better and better to sense the threat that comes from his smallness and pettiness. The great man, then, knows when and in what he is a little man.

Vol. I, Ch. 7: Of the Eleventh Horn of Daniel's Fourth Beast
Observations upon the Prophecies of Daniel, and the Apocalypse of St. John (1733)
Context: The Popes began also about this time to canonize saints, and to grant indulgences and pardons: and some represent that Leo III was the first author of all these things. It is further observable, that Charles the great, between the years 775 and 796, conquered all Germany from the Rhine and Danube northward to the Baltic sea, and eastward to the river Teis; extending his conquests also into Spain as far as the river Ebro: and by these conquests he laid the foundation of the new Empire; and at the same time propagated the Roman Catholic religion into all his conquests, obliging the Saxons and Huns who were heathens, to receive the Roman faith, and distributing his northern conquests into Bishoprics, granting tithes to the Clergy and Peter-pence to the Pope: by all which the Church of Rome was highly enlarged, enriched, exalted, and established.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Context: Reverence for life, veneratio vitæ, is the most direct and at the same time the profoundest achievement of my will-to-live.
In reverence for life my knowledge passes into experience. The simple world- and life-affirmation which is within me just because I am will-to-live has, therefore, no need to enter into controversy with itself, if my will-to-live learns to think and yet does not understand the meaning of the world. In spite of the negative results of knowledge, I have to hold fast to world- and life-affirmation and deepen it. My life carries its own meaning in itself. This meaning lies in my living out the highest idea which shows itself in my will-to-live, the idea of reverence for life. With that for a starting-point I give value to my own life and to all the will-to-live which surrounds me, I persevere in activity, and I produce values.

Source: A Brief History of Time (1988), Ch. 1
Context: Any physical theory is always provisional, in the sense that it is only a hypothesis: you can never prove it. No matter how many times the results of experiments agree with some theory, you can never be sure that the next time the result will not contradict the theory. On the other hand, you can disprove a theory by finding even a single observation that disagrees with the predictions of the theory. As philosopher of science Karl Popper has emphasized, a good theory is characterized by the fact that it makes a number of predictions that could in principle be disproved or falsified by observation. Each time new experiments are observed to agree with the predictions the theory survives, and our confidence in it is increased; but if ever a new observation is found to disagree, we have to abandon or modify the theory.

Quoted in Good Housekeeping (November 1989), p. 92.
Context: Hope, faith, love and a strong will to live offer no promise of immortality, only proof of our uniqueness ans human beings and the opportunity to experience full growth even under the grimmest circumstances. Far more real than the ticking of time is the way we open up the minutes and invest them with meaning. Death is not the ultimate tragedy in life. The ultimate tragedy is to die without discovering the possibilities of full growth.

Poem "Night" (Ночь), from When the Weather Clears (Kogda razgulyaetsya, 1957) — as quoted in One Less Hope: Essays on Twentieth-century Russian Poets (2006) by Constantin V. Ponomareff, p. 130

Source: The Secret Teachings of All Ages (1928), p. xc
Context: European mysticism was not dead at the time the United States of America was founded. The hand of the mysteries controlled in the establishment of the new government for the signature of the mysteries may still be seen on the Great Seal of the United states of America. Careful analysis of the seal discloses a mass of occult and Masonic symbols chief among them, the so-called American Eagle. … the American eagle upon the Great Seal is but a conventionalized phoenix... Not only were many of the founders of the United States government Masons, but they received aid from a secret and august body existing in Europe which helped them to establish this country for a peculiar and particular purpose known only to the initiated few. The Great Seal is the signature of this exalted body —unseen and for the most part unknown — and the unfinished pyramid upon its reverse side is a trestleboard setting forth symbolically the task to the accomplishment of which the United States Government was dedicated from the day of its inception.

Program notes for a Pasadena Playhouse production of Stairs to the Roof (1947)
Context: When I look back at Stairs to the Roof... I see its faults very plainly, as plainly as you may see them, but still I do not feel apologetic about this play. Unskilled and awkward as I was at this initial period of my playwriting, I certainly had a moral earnestness which I cannot boast of today, and I think that moral earnestness is a good thing for any times, but particularly for these times. I wish I still had the idealistic passion of Benjamin Murphy! You may smile as I do at the sometimes sophomoric aspect of his excitement, but I hope you will respect, as I do, the purity of his feeling and the honest concern which he had in his heart for the basic problem of mankind, which is to dignify our lives with a certain freedom.

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 Confession (c. 452?)
Context: So I hope that I did as I ought, but I do not trust myself as long as I am in this mortal body, for he is strong who strives daily to turn me away from the faith and true holiness to which I aspire until the end of my life for Christ my Lord, but the hostile flesh is always dragging one down to death, that is, to unlawful attractions. And I know in part why I did not lead a perfect life like other believers, but I confess to my Lord and do not blush in his sight, because I am not lying; from the time when I came to know him in my youth, the love of God and fear of him increased in me, and right up until now, by God's favour, I have kept the faith.

As quoted in No Commercial Potential : The Saga of Frank Zappa (1972) by David Walley, p. 3.
Context: I consider that the building materials are exactly the same as what anybody else makes the thing out of. It's just the way they look at those materials is perhaps a narrower perspective. Time and those waves are at the disposal of anyone who wants to use them.

Tragedy and the Common Man (1949)
Context: The possibility of victory must be there in tragedy. Where pathos rules, where pathos is finally derived, a character has fought a battle he could not possibly have won. The pathetic is achieved when the protagonist is, by virtue of his witlessness, his insensitivity, or the very air he gives off, incapable of grappling with a much superior force.
Pathos truly is the mode for the pessimist. But tragedy requires a nicer balance between what is possible and what is impossible. And it is curious, although edifying, that the plays we revere, century after century, are the tragedies. In them, and in them alone, lies the belief — optimistic, if you will, in the perfectibility of man.
It is time, I think, that we who are without kings, took up this bright thread of our history and followed it to the only place it can possibly lead in our time — the heart and spirit of the average man.

And both epithets will be false. After all this, is life worth the trouble? And yet we live - out of curiosity! We expect something new... How absurd, and yet how vexatious!
A Hero of Our Time (1840; rev. 1841)

2012, Re-election Speech (November 2012)
Context: Democracy in a nation of 300 million can be noisy and messy and complicated. We have our own opinions. Each of us has deeply held beliefs. And when we go through tough times, when we make big decisions as a country, it necessarily stirs passions, stirs up controversy. That won't change after tonight, and it shouldn't. These arguments we have are a mark of our liberty. We can never forget that as we speak people in distant nations are risking their lives right now just for a chance to argue about the issues that matter, the chance to cast their ballots like we did today. But despite all our differences, most of us share certain hopes for America's future.

Barks and Purrs
Context: Toby-Dog: It seems to me that of the two of us it's you they make the most of, and yet you do all the grumbling.
Kiki-The-Demure: A dog's logic, that! The more one gives the more I demand.
Toby-Dog: That's wrong. It's indiscreet.
Kiki-The-Demure: Not at all. I have a right to everything.
Toby-Dog: To everything? And I?
Kiki-The-Demure: I don't imagine you lack anything, do you?
Toby-Dog: Ah, I don't know. Sometimes in my very happiest moments, I feel like crying. My eyes grow dim, my heart seems to choke me. I would like to be sure, in such times of anguish, that everybody loves me; that there is nowhere in the world a sad dog behind a closed door, that no evil will ever come...
Kiki-The-Demure: And then what dreadful thing happens?
Toby-Dog: You know very well! Inevitably, at that moment She appears, carrying a bottle with horrible yellow stuff floating in it — Castor Oil!

The Unity of the Church (1842), Henry Edward Manning, John Murray (pub.), London, p. 52. http://books.google.com/books?id=qNc-AAAAIAAJ&pg=PA52&dq=%22We+may+not+assent+to+the+teaching+even+of+the+Catholic+bishops%22&hl=en&ei=1mxQToqjBsyfsQL4mpmFCw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCoQ6AEwAA#v=onepage&q=%22We%20may%20not%20assent%20to%20the%20teaching%20even%20of%20the%20Catholic%20bishops%22&f=false
De Unitate Ecclesiae - On the Unity of the Church (c. 401 – 405)
Context: We may not assent to the teaching even of the Catholic bishops, if at any time they are deceived into opinions contrary to the canonical Scriptures of God; but if they should so fall into error, and yet maintain the bond of unity and charity, let the apostle's saying avail in their case: 'And if in anything ye are otherwise minded, God shall reveal even this unto you.' Now these divine words have so manifest an application to the whole Church, that none but heretics in their stubborn perverseness and blind fury can bark against them. (Cf. Augustine's Reply to Faustus the Manichaean (Contra Faustum), book 11, 5 http://www.google.com/search?tbm=bks&tbo=1&q=%22For+we+are+of+those+of+whom+the+apostle+says%3A+%22And+if+ye+be+otherwise+minded%22&btnG=#q=%22For+we+are+of+those+of+whom+the+apostle+says:+%22And+if+ye+be+otherwise+minded%22&um=1&hl=en&ie=UTF-8&tbo=u&tbm=bks&source=og&sa=N&tab=wp&bav=on.2,or.r_gc.r_pw.&fp=285f39394c4fa235&biw=1247&bih=731 )

Vol. II, Ch. 1 : Introduction, concerning the time when the Apocalypse was written
Observations upon the Prophecies of Daniel, and the Apocalypse of St. John (1733)
Context: The folly of Interpreters has been, to foretell times and things by this Prophecy, as if God designed to make them Prophets. By this rashness they have not only exposed themselves, but brought the Prophecy also into contempt.
The design of God was much otherwise. He gave this and the Prophecies of the Old Testament, not to gratify mens curiosities by enabling them to foreknow things, but that after they were fulfilled they might be interpreted by the event, and his own Providence, not the Interpreters, be then manifested thereby to the world. For the event of things predicted many ages before, will then be a convincing argument that the world is governed by providence. For, as the few and obscure Prophecies concerning Christ’s first coming were for setting up the Christian religion, which all nations have since corrupted; so the many and clear Prophecies concerning the things to be done at Christ’s second coming, are not only for predicting but also for effecting a recovery and re-establishment of the long-lost truth, and setting up a kingdom wherein dwells righteousness. The event will prove the Apocalypse; and this Prophecy, thus proved and understood, will open the old Prophets, and all together will make known the true religion, and establish it. For he that will understand the old Prophets, must begin with this; but the time is not yet come for understanding them perfectly, because the main revolution predicted in them is not yet come to pass. In the days of the voice of the seventh Angel, when he shall begin to sound, the mystery of God shall be finished, as he hath declared to his servants the Prophets: and then the kingdoms of this world shall become the kingdom of our Lord and his Christ, and he shall reign for ever, Apoc. x. 7. xi. 15. There is already so much of the Prophecy fulfilled, that as many as will take pains in this study, may see sufficient instances of God’s providence: but then the signal revolutions predicted by all the holy Prophets, will at once both turn men’s eyes upon considering the predictions, and plainly interpret them. Till then we must content ourselves with interpreting what hath been already fulfilled.
Amongst the Interpreters of the last age there to scarce one of note who hath not made some discovery worth knowing; and thence I seem to gather that God is about opening these mysteries. The success of others put me upon considering it; and if I have done any thing which may be useful to following writers, I have my design.

2013, Second Inaugural Address (January 2013)

"Science Fiction and a World in Crisis" in Science Fiction: Today and Tomorrow (1974) edited by Reginald Bretnor
General sources
Context: By the time we awaken faintly to the awareness that we have been socially conditioned, we find ourselves so indoctrinated that it's difficult, if not impossible, to break the old patterns … Survival pressures demanding that we evolve, grow, and change, however, continue to proliferate. We don't want to change, but the floodgates open abruptly and we are overwhelmed.
Crisis!