Autobiographers

"The Indians do not regret that capable natives can exercise the franchise. They would regret if it were otherwise. They, however, assert that they too, if capable, should have the right. You, in your wisdom, would not allow the Indian or the native the precious privilege under any circumstances, because they have a dark skin."

"Ours is one continual struggle against a degradation sought to be inflicted upon us by the Europeans, who desire to degrade us to the level of the raw Kaffir whose occupation is hunting, and whose sole ambition is to collect a certain number of cattle to buy a wife with and, then, pass his life in indolence and nakedness."

"One thing we have endeavoured to observe most scrupulously, namely, never to depart from the strictest facts and, in dealing with the difficult questions that have arisen during the year, we hope that we have used the utmost moderation possible under the circumstances. Our duty is very simple and plain. We want to serve the community, and in our own humble way to serve the Empire. We believe in the righteousness of the cause, which it is our privilege to espouse. We have an abiding faith in the mercy of the Almighty God, and we have firm faith in the British Constitution. That being so, we should fail in our duty if we wrote anything with a view to hurt. Facts we would always place before our readers, whether they are palatable or not, and it is by placing them constantly before the public in their nakedness that the misunderstanding between the two communities in South Africa can be removed."

"Why, of all places in Johannesburg, the Indian location should be chosen for dumping down all kaffirs of the town, passes my comprehension. Of course, under my suggestion, the Town Council must withdraw the Kaffirs from the Location. About this mixing of the Kaffirs with the Indians I must confess I feel most strongly. I think it is very unfair to the Indian population, and it is an undue tax on even the proverbial patience of my countrymen."

"In this instance of the fire-arms, the Asiatic has been most improperly bracketed with the native. The British Indian does not need any such restrictions as are imposed by the Bill on the natives regarding the carrying of fire-arms. The prominent race can remain so by preventing the native from arming himself. Is there a slightest vestige of justification for so preventing the British Indian?"

"You say that the magistrate's decision is unsatisfactory because it would enable a person, however unclean, to travel by a tram, and that even the Kaffirs would be able to do so. But the magistrate's decision is quite different. The Court declared that the Kaffirs have no legal right to travel by tram. And according to tram regulations, those in an unclean dress or in a drunken state are prohibited from boarding a tram. Thanks to the Court's decision, only clean Indians or coloured people other than Kaffirs, can now travel in the trams."

"A general belief seems to prevail in the colony that the Indians are little better, if at all, than the savages or natives of Africa. Even the children are taught to believe in that manner, with the result that the Indian is being dragged down to the position of a raw Kafir."

"Kaffirs are as a rule uncivilised—the convicts even more so. They are troublesome, very dirty and live almost like animals."

"Leo Tolstoy's life has been devoted to replacing the method of violence for removing tyranny or securing reform by the method of non­resistance to evil. He would meet hatred expressed in violence by love expressed in self­suffering. He admits of no exception to whittle down this great and divine law of love. He applies it to all the problems that trouble mankind."

"We are our own slaves, not of the British. This should be engraved on our minds. The whites cannot remain if we do not want them. If the idea is to drive them out with firearms, let every Indian consider what precious little profit Europe has found in these."

"In reality there are as many religions as there are individuals.... Religions are different roads converging to the same point. What does it matter that we take different roads, so long as we reach the same goal. Wherein is the cause for quarreling?"

"The English have taught us that we were not one nation before and that it will require centuries before we become one nation. This is without foundation. We were one nation before they came to India. One thought inspired us. Our mode of life was the same. It was because we were one nation that they were able to establish one kingdom. Subsequently they divided us."

"I do not wish to suggest that because we were one nation we had no differences, but it is submitted that our leading men travelled throughout India . . . They learned one another's languages . . . they saw that India was one undivided land so made by nature. They, therefore, argued that it must be one nation. Arguing thus, they established holy places in various parts of India, and fired the people with an idea of nationality in a manner unknown in other parts of the world. Any two Indians are one as no two Englishmen are."

"One of the objects of a newspaper is to understand popular feeling and to give expression to it; another is to arouse among the people certain desirable sentiments; and the third is fearlessly to expose popular defects."

"We who seek justice will have to do justice to others."

"I believe that the civilization India evolved is not to be beaten in the world. Nothing can equal the seeds sown by our ancestors, Rome went, Greece shared the same fate; the might of the Pharaohs was broken; Japan has become Westernized; of China nothing can be said; but India is still, somehow or other, sound at the foundation. The people of Europe learn their lessons from the writings of the men of Greece or Rome, which exist no longer in their former glory. In trying to learn from them, the Europeans imagine that they will avoid the mistakes of Greece and Rome. Such is their pitiable condition. In the midst of all this India remains immovable and that is her glory. It is a charge against India that her people are so uncivilized, ignorant and stolid, that it is not possible to induce them to adopt any changes. It is a charge really against our merit. What we have tested and found true on the anvil of experience, we dare not change. Many thrust their advice upon India, and she remains steady. This is her beauty: it is the sheet-anchor of our hope. Civilization is that mode of conduct which points out to man the path of duty. Performance of duty and observance of morality are convertible terms. To observe morality is to attain mastery over our mind and our passions. So doing, we know ourselves. The Gujarati equivalent for civilization means “good conduct”."

"It is wrong to consider that courts are established for the benefit of the people. Those who want to perpetuate their power do so through the courts. If people were to settle their own quarrels, a third party would not be able to exercise any authority over them. Truly, men were less unmanly when they settled their disputes either by fighting or by asking their relatives to decide for them. They became more unmanly and cowardly when they resorted to the courts of law. It was certainly a sign of savagery when they settled their disputes by fighting. Is it any less so, if I ask a third party to decide between you and me? Surely, the decision of a third party is not always right. The parties alone know who is right. We, in our simplicity and ignorance, imagine that a stranger, by taking our money, gives us justice. (p. 48)"

"The only real, dignified, human doctrine is the greatest good of all, and this can only be achieved by uttermost self-sacrifice."

"We but mirror the world. All the tendencies present in the outer world are to be found in the world of our body. If we could change ourselves, the tendencies in the world would also change."

"And yet deeper thought will show that English can never and ought not to become the national language of India. What is the test of national language? (1) For the official class it should be easy to learn. (2) The religious, commercial and political activity throughout India should be possible in that language. (3) It should be the speech of the majority of the inhabitants of India. (4) For the whole of the country it should be easy to learn. (5) In considering the question, weight ought not to be put upon momentary of short-lived conditions. The English language does not fulfill any of the conditions above-named. […] English cannot become the national language of India. To give it that place is like an attempt to introduce Esperanto. In my opinion, it is unmanly even to think that English can become our national language. The attempt to introduce Esperanto merely betrays ignorance. Then which is the language that satisfies all the five conditions? We shall be obliged to admit that Hindi satisfies all those conditions."

"Victory attained by violence is tantamount to a defeat, for it is momentary."

"[I]t is not true that we shall necessarily progress if our political conditions undergo a change, irrespectively of the manner in which it is brought about. If the means employed are impure, the change will not be in the direction of progress but very likely in the opposite."

"In matters of conscience, the law of majority has no place."

"When there is only a choice between cowardice and violence, I would advise violence… I would rather have India resort to arms in order to defend her honour than to remain a helpless witness to her own dishonour."

"Cowardice is impotence worse than violence. The coward desires revenge but being afraid to die, he looks to others… to do the work of defense for him."

"For me the only training in Swaraj we need is the ability to defend ourselves against the whole world and to live our natural life in perfect freedom, even though it may be full of defects. Good government is no substitute for self-government."

"Complete civil disobedience is a state of peaceful revolution, a refusal to obey every single state-made law."

"I have learnt through bitter experience the one supreme lesson to conserve my anger, and as heat conserved is transmuted into energy, even so our anger controlled can be transmuted into a power which can move the world."

"There are many causes that I am prepared to die for but no causes that I am prepared to kill for."

"I came in contact with every known Indian anarchist in London. Their bravery impressed me, but I felt that their zeal was misguided. I felt that violence was no remedy for India's ills, and that her civilisation required the use of a different and higher weapon for self-protection."

"If India adopted the doctrine of love as an active part of her religion and introduced it in her politics. Swaraj would descend upon India from heaven. But I am painfully aware that that event is far off as yet."

"I have even seen the writings suggesting that I am playing a deep game, that I am using the present turmoil to foist my fads on India, and am making religious experiments at India's expense. I can only answer that Satyagraha is made of sterner stuff. There is nothing reserved and nothing secret in it."

"The Muslims claim Palestine as an integral part of Jazirat-ul-Arab. They are bound to retain its custody, as an injunction of the Prophet. But that does not mean that the Jews and the Christians cannot freely go to Palestine, or even reside there and own property. What non-Muslims cannot do is to acquire sovereign jurisdiction. The Jews cannot receive sovereign rights in a place which has been held for centuries by Muslim powers by right of religious conquest. The Muslim soldiers did not shed their blood in the late War for the purpose of surrendering Palestine out of Muslim control. I would like my Jewish friends to impartially consider the position of the seventy million Muslims of India. As a free nation, can they tolerate what they must regard as a treacherous disposal of their sacred possession?"

"The pre-British period was not a period of slavery. We had some sort of swaraj under Mogul rule. In Akbar’s time the birth of a Pratap was possible, and in Aurangzeb’s time a Sivaji could flourish. Has 150 years of British rule produced any Pratap and Sivaji?"

"I would, in a sense, certainly assist the Amir of Afghanistan if he waged war against the British Government. That is to say, I would openly tell my countrymen that it would be a crime to help a government which had lost the confidence of the nation to remain in power."

"It is no part of the duty of a non-violent non-co-operator to assist the Government against war made upon it by others. A non-violent non-co-operator may not secretly or openly encourage or assist any such war. But it is no part of his duty to help the Government to end the war. On the contrary his prayer could be, as it must be, for the defeat of a power which he seeks to destroy. I, therefore, so far as my creed of non-violence is concerned, can contemplate an Afghan invasion with perfect equanimity, and equally so far as India’s safety is concerned."

"It has always been easier to destroy than to create."

"There is nothing in the Koran to warrant the use of force for conversion. The holy book says in the clearest language possible, “There is no compulsion in religion.” The Prophet’s whole life is a repudiation of compulsion in religion. No Mussulman, to my knowledge, has ever approved of compulsion. Islam would cease to be a world religion if it were to rely upon force for its propagation."

"The Hindus have written to me complaining that I was responsible for unifying and awakening the Mussalmans and giving prestige to the Moulvis which they never had before. Now that the Khilafat question was over, the awakened Mussalmans have proclaimed a kind of jehad against the Hindu... The tales that are reported. from Bengal of outrages upon Hindu women are the most disquieting if they are even half-true."

"I cannot understand why the Ali Brothers are going to be arrested as the rumours go, and why I am to remain free. They have done nothing which I would not do. If they had sent a message to the Amir, I also would send one to inform the Amir that if he came, no Indian so long as I can help it, would help the Government to drive him back."

"Cow protection to me is one of the most wonderful phenomena in human evolution. It takes the human being beyond his species. The cow to me means the entire sub-human world. Man through the cow is enjoined to realize his identity with all that lives. Why the cow was selected for apotheosis is obvious to me. The cow was in India the best companion. She was the giver of plenty. Not only did she give milk, but she also made agriculture possible. The cow is a poem of pity. One reads pity in the gentle animal. She is the mother to millions of Indian mankind. Protection of the cow means protection of the whole dumb creation of God. The ancient seer, whoever he was, began with the cow. The appeal of the lower order of creation is all the more forcible because it is speechless. Cow protection is the gift of Hinduism to the world, And Hinduism will live so along as there are Hindus to protect the cow."

"I claim that in losing the spinning wheel we lost our left lung. We are, therefore, suffering from galloping consumption. The restoration of the wheel arrests the progress of the fell disease."

"There is no such thing as slow freedom. Freedom is like a birth. Till we are fully free we are slaves."

"There is a higher court than courts of justice and that is the court of conscience. It supersedes all other courts."

"I hold the opinion firmly that Civil Disobedience is the purest type of constitutional agitation. Of course, it becomes degrading and despicable if its civil, i.e. non-violent character is a mere camouflage."

"Gandhi spoke of the Moplas as the " brave God-fearing Moplas who were fighting for what they consider as religion and in a manner which they consider as religious ". Speaking of the Muslim silence over the Mopla atrocities Mr. Gandhi told the Hindus: "The Hindus must have the courage and the faith to feel that they can protect their religion in spite of such fanatical eruptions. A verbal disapproval by the Mussalmans of Mopla madness is no test of Mussalman friendship. The Mussalmans must naturally feel the shame and humiliation of the Mopla conduct about forcible conversions and looting, and they must work away so silently and effectively that such a thing might become impossible even on the part of the most fanatical among them. My belief is that the Hindus as a body have received the Mopla madness with equanimity and that the cultured Mussalmans are sincerely sorry of the Mopla's perversion of the teaching of the Prophet.""

"Disobedience without civility, discipline, discrimination, non-violence, is certain destruction. Disobedience combined with love is the living water of life. Civil disobedience is a beautiful variant to signify growth, it is not discordance which spells death."

"A man is but the product of his thoughts. What he thinks, he becomes."

"Any action that is dictated by fear or by coercion of any kind ceases to be moral."

"No action which is not voluntary can be called moral."

"Satan's successes are the greatest when he appears with the name of God on his lips."

"The only tyrant I accept in this world is the "still small voice" within me. And even though I have to face the prospect of being a minority of one, I humbly believe I have the courage to be in such a hopeless minority."

"Under democracy individual liberty of opinion and action is jealously guarded."

"If one has no affection for a person or a system, one should feel free to give the fullest expression to his disaffection so long as he does not contemplate, promote, or incite violence."

"Nonviolence is the first article of my faith. It is also the last article of my creed."

"Non-cooperation with evil is as much a duty as is cooperation with good."

"Though the majority of the Mussalmans of India and the Hindus belong to the same 'stock', the religious environment has made them different. I believe and I have noticed too that thought transforms man’s features as well as character. The Sikhs are the most recent illustration of the fact. The Mussalman being generally in a minority has as a class developed into a bully. Moreover being heir to fresh traditions he exhibits the virility of a comparatively new system of life. Though in my opinion non-violence has a predominant place in the Koran, the thirteen hundred years of imperialistic expansion has made the Mussalmans fighters as a body. They are therefore, aggressive. Bullying is the natural excrescence of an aggressive spirit. The Hindu has an age old civilisation. He is essentially non-violent. His civilisation has passed through the experiences that the two recent ones are still passing through. If Hinduism was ever imperialistic in the modern sense of the term, it has outlived its imperialism and has either deliberately or as a matter of course given it up. Predominance of the non-violent spirit has restricted the use of arms to a small minority, which must always be subordinate to a civil power highly spiritual, learned and selfless."

"The Hindus as a body are therefore not equipped for fighting. But not having retained their spiritual training, they have forgotten the use of an effective substitute for arms and not knowing their use nor having an aptitude for them, they have become docile to the point of timidity or cowardice. This vice is therefore a natural excrescence of gentleness. Holding this view, I do not think that the Hindu exclusiveness, bad as it undoubtedly is, has much to do with the Hindu timidity. Hence also my disbelief in Akhadas as a means of self-defence. I prize them for physical culture but, for self-defence I would restore the spiritual culture. The best and most lasting self-defence is self-purification. I refuse to be lifted off my feet because of the scares that haunt us today. If Hindus would but believe in themselves and work in accordance with their traditions, they will have no reason to fear bullying. The moment they recommence the real spiritual training the Mussalman will respond. He cannot help it. If I can get together a band of young Hindus with faith in themselves and therefore faith in the Mussalmans, the band will become a shield for the vneaker ones. They (the young Hindus) will teach how to die without killing. I know no other way. When our ancestors saw affliction surrounding them, they went in for tapasya purification. They realised the helplessness of the flesh and in their helplessnes they prayed till they compelled the Maker to obey their call. 'Oh yes,' says my Hindu friend,‘but then God sent some one to wield arms. I am not concerned with denying the truth of the retort. All I say to the friend is that as a Hindu he may not ignore the cause and secure the result. It will be time to fight, when we have done enough lapasya. Are we purified enough I ask? Have we even done willing penance for the sin of untouchability, let alone the personal purity of individuals? Are our religious preceptors all that they should be? We are beating the air whilst we simply concentrate our attention upon picking holes in the Mussalmam conduct. As with the English-man, so with the Mussalman. If our professions are true, we should find it infinitely less difficult to conquer the Mussalman than the English. But Hindus whisper to me that they have hope of the Englishman hut none of the Mussalman. I say to them,'if you have no hope of the Mussalman, your hope of the Englishman is foredoomed to failure.'"

"The Goondas came on the scene because the leaders wanted them. The leaders distrusted one another. Distrust never comes from well-defined causes. A variety of causes, more felt than realised, breeds distrust. We have not yet visualised the fact that our interests are identical. Each party seems vaguely to believe that it can displace the other by some kind of manoeuvermg. But I freely confess as suggested by Babu Bhagwandas that our not knowing the kind of Swaraj we want has also a great deal to do with the distrust. I used not to think so, but he had almost converted me before I became Sir George Lloyd's guest at the Yeravada Central Prison. I am a confirmed convert. The 'points of contact' referred to by me is a phrase intended to cover all social, religious and political relations alike as between individuals and masses. Thus, for instance instead of accentuating the differences in religion, I should set about discovering the good points common to both. I would bridge the social distance wherever I can do so consistently with my religious belief, I would go out of my way to seek common ground on the political field. As for the referee, I have named Hakim Saheb’s name undoubtedly for the universal respect that it carries with it. But I would not hesitate to put the pen even in the hands of a Mussalman who maybe known for his prejudices and fanaticism. For as a Hindu, I should know that I have nothing to lose even if the referee gave the Mussalmans a majority of seats in every province. There is no principle at stake in giving or having seats in elective bodies. Moreover experience has taught me to know that undivided responsibility immediately puts a man on his mettle and his pride or God-fearingness sobers him."

"Always believe in your dreams, because if you don't, you'll still have hope."

"Hinduism is a relentless pursuit after truth and if today it has become moribund, inactive, irresponsive to growth, it is because we are fatigued. As soon as the fatigue is over, Hinduism will burst forth upon the world with a brilliance perhaps never known before."

"The indirect influence of Christianity has been to quicken Hinduism to life. The cultured Hindu society has admitted its grievous sin against the untouchables. But the effect of Christianity upon India in general must be judged by the life lived in our midst by the average Christian and its effect upon us. I am sorry to have to re record my opinion that it has been disastrous. It pains me to have to say that the Christian missionaries as a body, with honourable exceptions, have actively supported a system which has impoverished, enervated and demoralised a people considered to be among the gentlest and most civilized on earth..."

"I wanted to know the best of the life of one (Muhammad) who holds today an undisputed sway over the hearts of millions of mankind. I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet the scrupulous regard for pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle."

"I believe in absolute oneness of God and therefore also of humanity. What though we have many bodies? We have but one soul. The rays of the sun are many through refraction. But they have the same source. I cannot therefore detach myself from the wickedest soul (nor may I be denied identity with the most virtuous)."

"My error! Why, I may be charged with having committed a breach of faith with the Hindus. I asked them to befriend Muslims. I asked them to lay their lives and their property at the disposal of the Mussulmans for the protection of their Holy Places. Even today I am asking them to practise Ahimsa, to settle quarrels by dying, but not by killing. And what do I find to be the result? How many temples have been desecrated? How many sisters come to me with complaints? As I was saying to Hakimji yesterday, Hindu women are in mortal fear of Mussulman goondas. In many places they fear to go out alone. I had a letter from... ...How can I bear the way in which his little children were molested? How can I ask Hindus to put up with everything patiently? I gave the assurance that the friendship of Mussulmans was bound to bear good fruit. I asked them to befriend them, regardless of the result. It is not in my power today to make good that assurance, neither it is in the power of Mohammad Ali or Shaukat Ali. Who listens to me? And yet I must ask the Hindus even today to die and not to kill. I can only do so by laying down my own life. I can teach them the way to die my own example. There is no other way... I launched non-co-operation. Today I find that the people are non-co-operating against one another, without any regard for non-violence. What is the reason? Only this, that I am not completely non-violent. If I were practising non-violence to perfection, I should not have seen the violence I see around me today. My fast is therefore a penance. I blame no one. I blame only myself. I have lost the power wherewith to appeal to people. Defeated and helpless I must submit my petition in His Court. Only He will listen, no one else."

"Some of my corresponents seem to think that I can work wonders. Let me say as a devotee of truth that I have no such gift. All the power I may have comes from God. But He does not work directly. He works through His numberless agencies. In this case it is the Congress."

"I do not believe as the friend seems to do that an individual may gain spiritually and those who surround him suffer. I believe in advaita [nonduality], I believe in the essential unity of man and for that matter of all that lives. Therefore I believe that if one man gains spiritually, the whole world gains with him and if one man falls, the whole world falls to that extent."

"[R]eal Swaraj will come, not by the acquisition of authority by a few, but by the acquisition of the capacity by all to resist authority when it is abused. In other words, Swaraj is to be attained by educating the masses to a sense of their capacity to regulate and control authority."

"Man becomes great exactly in the degree in which he works for the welfare of his fellow-men. The best way to find yourself is to lose yourself in the service of others."

"There is no principle worth the name if it is not wholly good. I swear by non-violence because I know that it alone conduces to the highest good of mankind, not merely in the next world, but in this also. I object to violence because, when it appears to do good, the good is only temporary, the evil it does is permanent."

"Today my position is that though I admire much in Christianity, I am unable to identify myself with orthodox Christianity. I must tell you in all humility that Hinduism as I know it, entirely satisfies my soul, fills my whole being and I find a solace in the Bhagavad Gita and Upanishads that I miss even in the Sermon on the Mount."

"Self-government means continuous effort to be independent of government control, whether it is foreign government or whether it is national. Swaraj government will be a sorry affair if people look up for the regulation of every detail of life."

"What the divine author of the Mahabharata said of his great creation is equally true of Hinduism. Whatever of substance is contained in any other religion is always to be found in Hinduism, and what is not contained in it is insubstantial or unnecessary."

"Seven social sins: politics without principles, wealth without work, pleasure without conscience, knowledge without character, commerce without morality, science without humanity, and worship without sacrifice."

"Politics without principle, wealth without work, pleasure without conscience, knowledge without character, commerce without morality, science without humanity, and worship without sacrifice — are the seven social sins."

"If you hold dear the memory of Swami Shraddhanandji, you would help in purging the atmosphere of mutual hatred and calumny, you would help in boycotting papers which foment hatred and spread misrepresentation. I am sure that India would lose nothing if 90 per cent of the papers were to cease today. ... Now you will, perhaps, understand why I have called Abdul Rashid a brother, and I repeat it, I do not even regard him as guilty of Swamiji's murder. Guilty, indeed, are all those who excited feelings of hatred against one another. For us Hindus, the Gita enjoins on us the lesson of equality; we are to cherish the same feelings towards a learned Brahmin as towards a Chandala, a dog, a cow or an elephant."

"Disobedience is a right that belongs to every human being, and it becomes a sacred duty when it springs from civility."

"Hinduism is like the Ganga,, pure and unsullied at its source but taking in its course the impurities in the way. Even like the Ganga it is beneficent in its total effect. It takes a provincial form in every provinvce, but the inner substance is retained everywhere."

"Our sages have taught us to learn one thing; `As in the Self, so in the Universe.' It is not possible to scan the universe as it is to scan the self. Know the self and you know the universe."

"The cry for peace will be a cry in the wilderness, so long as the spirit of nonviolence does not dominate millions of men and women. An armed conflict between nations horrifies us. But the economic war is no better than an armed conflict. This is like a surgical operation. An economic war is prolonged torture. And its ravages are no less terrible than those depicted in the literature on war properly so called. We think nothing of the other because we are used to its deadly effects. … The movement against war is sound. I pray for its success. But I cannot help the gnawing fear that the movement will fail if it does not touch the root of all evil — man's greed."

"Now when we talk of brotherhood of men, we stop there and feel that all other life is there for man to exploit for his own purposes. But Hinduism excludes all exploitation."

"I do regard Islam to be a religion of peace in the same sense as Christianity, Buddhism and Hinduism are."

"It is my deliberate opinion that the essential part of the teachings of the Buddha now forms an integral part of Hinduism. It is impossible for Hindu India today to retrace her steps and go behind the great reformation that Gautama effected in Hinduism. ... What Hinduism did not assimilate of what passes as Buddhism today was not an essential part of the Buddha's life and his teachings. It is my fixed opinion that the teaching of Buddha found its full fruition in India, and it could not be otherwise, for Gautama was himself a Hindu of Hindus. He was saturated with the best that was in Hinduism, and he gave life to some of the teachings that were buried in the Vedas and which were overgrown with weeds. ... Buddha never rejected Hinduism, but he broadened its base. He gave it a new life and a new interpretation."

"An error does not become truth by reason of multiplied propagation, nor does truth become error because nobody sees it. Truth stands, even if there be no public support. It is self sustained."

"A nation of three hundred million people should be ashamed to have to resort to force to bring to book one hundred thousand Englishmen. To convert them, or, if you will, even to drive them out of the country, we need, not force of arms, but force of will. If we have not the latter, we shall never get the former. If we develop the force of will, we shall find that we do not need the force of arms. Acceptance of non-violence, therefore, for the purposes mentioned by me, is the most natural and the most necessary condition of our national existence. It will teach us to husband our corporate physical strength for a better purpose, instead of dissipating it, as now, in a useless fratricidal strife, in which each party is exhausted after the effort. And every armed rebellion must be an insane act unless it is backed by the nation. But almost any item of non-cooperation fully backed by the nation can achieve the aim without shedding a single drop of blood. I do not say 'eschew violence in your dealing with robbers or thieves or with nations that may invade India.' But in order that we are better able to do so, we must learn to restrain ourselves. It is a sign not of strength but of weakness to take up the pistol on the slightest pretext. Mutual fisticuffs are a training not in violence but in emasculation. My method of non-violence can never lead to loss of strength, but it alone will make it possible, if the nation wills it, to offer disciplined and concerted violence in time of danger."

"If those who believe that we were becoming supine and insert because of the training in non-violence, will but reflect a little, they will discover that we have never been non-violent in the only sense in which the word must be understood. Whilst we have refrained from causing actual physical hurt, we have harboured violence in our breast. If we had honestly regulated our thought and speech in the strictest harmony with our outward act, we would never have experienced the fatigue we are doing. Had we been true to ourselves we would have by this time evolved matchless strength of purpose and will. I have dwelt at length upon the mistaken view of non-violence, because I am sure that if we can but revert to our faith, if we ever had any, in non-violence limited only to the two purposes above referred to, the present tension between the two communities will largely subside. For, in my opinion, an attitude of non-violence in our mutual relations is an indispensable condition prior to a discussion of the remedies for the removal of the tension. It must be common cause between the two communities that neither party shall take the law into its own hands, but that all points in dispute, wherever and whenever they arise, shall be decided by reference either to private arbitration, or to the law courts if they wish. This is the whole meaning of non-violence, so far as communal matters are concerned. To put it another way, just as we do not break one another's heads in respect of civil matters, so many we not do even in respect of religious matters. This is the only pact that is immediately necessary between the parties, and I am sure that everything else will follow."

"Unless this elementary condition is recognised, we have no atmosphere for considering the ways and means of removing misunderstanding and arriving at an honourable, lasting settlement. But, assuming that the acceptance of the elementary condition will be common cause between the two communities, let us consider the constant disturbing factors. There is no doubt in my mind that in the majority of quar­rels the Hindus come out second best. But my own experience confirms the opinion that the Mussalman as a rule is a bully, and the Hindu as a rule is a coward. I have noticed this in railway trains, on public roads, and in the quar­rels which I had the privilege of settling. Need the Hindu blame the Mussalman for his cowardice? Where there are cowards, there will always be bullies. They say that in Saharanpur the Mussalmans looted houses, broke open safes and, in one case, a Hindu woman's modesty was outraged. Whose fault was this? Mussalmans can offer no defence for the execrable conduct, it is true. But I, as a Hindu, am more ashamed of Hindu cowardice than I am angry at the Mussalman bullying. Why did not the owners of the houses looted die in the attempt to defend their possessions? Where were the relatives of the outraged sister at the time of the outrage? Have they no account to render of themselves? My non-violence does not admit of running away from danger and leaving dear ones unprotected. Between violence and cowardly flight, I can only prefer violence to cowardice. I can no more preach non-violence to a coward than I can tempt a blind man to enjoy healthy scenes."

"Non-violence is the summit of bravery. And in my own experience, I have had no difficulty in demonstrating to men trained in the school of violence the superiority of non-violence. As a coward, which I was for years, I harboured violence. I began to prize non-violence only when I began to shed cowardice. Those Hindus who ran away from the post of duty when it was attended with danger did so not because they were non-violent, or because they were afraid to strike, but because they were unwilling to die or even suffer any injury. A rabbit that runs away from the bull terrier is no particularly non-violent. The poor thing trembles at the sight of the terrier and runs for very life. Those Hindus who ran away to save their lives would have been truly non-violent and would have covered themselves with glory and added lustre to their faith and won the friendship of their Mussalman assailants, if they had stood bare breast with smiles on their lips, and died at their post. They would have done less well though still well, if they had stood at their post and returned blow. If the Hindus wish to convert the Mussalman bully into a respecting friend, they have to learn to die in the face of the heaviest odds."

"I'm a lover of my own liberty, and so I would do nothing to restrict yours. I simply want to please my own conscience, which is God."

"For one man cannot do right in one department of life whilst he is occupied in doing wrong in any other department. Life is one indivisible whole."

"On examination, I have found [Hinduism] to be the most tolerant of all religions known to me. Its freedom from dogma makes a forcible appeal to me in as much as it gives the votary the largest scope for self-expression. Not being an exclusive religion, it enables the followers of the faith not merely to respect all the other religions, but it also enables them to admire and assimilate whatever may be good in the other faiths. Non-violence is common to all religions, but it has found the highest expression and application in Hinduism. (I do not regard Jainism or Buddhism as separate from Hinduism.) Hinduism believes in the oneness not of merely all human life but in the oneness of all that lives."

"God forbid that India should ever take to industrialism after the manner of the West. The economic imperialism of a single tiny island kingdom is today keeping the world in chains. If an entire nation of 300 million took to similar economic exploitation, it would strip the world bare."

"My ambition is much higher than independence. Through the deliverance of India, I seek to deliver the so-called weaker races of the Earth from the crushing heels of Western exploitation in which England is the greatest partner."

"I came to the conclusion long ago ... that all religions were true and also that all had some error in them, and whilst I hold by my own, I should hold others as dear as Hinduism. So we can only pray, if we are Hindus, not that a Christian should become a Hindu ... But our innermost prayer should be a Hindu should be a better Hindu, a Muslim a better Muslim, a Christian a better Christian."

"Remember that there is always a limit to self-indulgence but none to self-restraint, and let us daily progress in that direction."

"It is not possible to make a person or society non-violent by compulsion."

"A volunteer from Ahmedabad, who had been to Godhra, writes: You say that you must be silent over these quarrels. Why were you not silent over the Khilafat, and why did you exhort us to join the Muslims? Why are you not silent about your principles of Ahimsa? How can you justify your silence when the two communities are running at each other’s throats and Hindus are being crushed to atoms? How does Ahimsa come there? I invite your attention to two cases: A Hindu shopkeeper, thus, complained to me: Musalmans purchase bags of rice from my shop, often never paying for them. I cannot insist on payment, for fear of their looting my godowns. I have, therefore, to make an involuntary gift of about 50 to 70 maunds of rice every month? Others complained: Musalmans invade our quarters and insult our women in our presence, and we have to sit still. If we dare to protest, we are done for. We dare not even lodge a complaint against them. What would you advise in such cases? How would you bring your Ahimsa into play? Or, even here you would prefer to remain silent! “These and similar other questions have been answered in these pages over and over again, but as they are still being raised, I had better explained my views once more at the risk of repetition. “Ahimsa is not the way of the timid or the cowardly. It is the way of the brave ready to face death. He who perishes sword in hand is, no doubt, brave, but he who faces death without raising his little finger, is braver. But he who surrenders his rice bags for fear of being beaten, is a coward and no votary of Ahimsa. He is innocent of Ahimsa. He, who for fear of being beaten, suffers the women of his household to be insulted, is not manly, but just the reverse. He is fit neither to be a husband nor a father, nor a brother. Such people have no right to complain…”"

"If an entire nation of 300 millions took to similar economic exploitation, it would strip the world bare like locusts."

"Islam’s distinctive contribution to India’s national culture is its unadulterated belief in the oneness of God and a practical application of the truth of the brotherhood of man for those who are nominally within its fold. I call these two distinctive contributions. For in Hinduism the spirit of brotherhood has become too much philosophized. Similarly though philosophical Hinduism has no other god but God, it cannot be denied that practical Hinduism is not so emphatically uncompromising as Islam."

"I have been known as a crank, faddist, madman. Evidently the reputation is well deserved. For wherever I go, I draw to myself cranks, faddists, and madmen."

"I am uncompromising in the matter of woman's rights. In my opinion she should labour under no legal disability not suffered by man, I should treat the daughters and sons on a footing of perfect equality."

"In this age of the rule of brute force, it is almost impossible for anyone to believe that anyone else could possibly reject the law of final supremacy of brute force. And so I receive anonymous letters advising me that I must not interfere with the progress of non-co-operation even though popular violence may break out. Others come to me and assuming that secretly I must be plotting violence, inquire when the happy moment for declaring open violence to arrive. They assure me that English never yield to anything but violence secret or open. Yet others I am informed, believe that I am the most rascally person living in India because I never give out my real intention and that they have not a shadow of a doubt that I believe in violence just as much as most people do. Such being the hold that the doctrine of the sword has on the majority of mankind, and as success of non-co-operation depends principally on absence of violence during its pendency and as my views in this matter affect the conduct of large number of people. I am anxious to state them as clearly as possible. I do believe that where there is only a choice between cowardice and violence I would advise violence."

"I advocate training in arms for those who believe in the method of violence. I would rather have India resort to arms in order to defend her honor than that she should in a cowardly manner become or remain a helpless witness to her own dishonor. But I believe that nonviolence is infinitely superior to violence, forgiveness is more manly than punishment, forgiveness adorns a soldier. But abstinence is forgiveness only when there is the power to punish, it is meaningless when it pretends to proceed from a helpless creature. A mouse hardly forgives cat when it allows itself to be torn to pieces by her. ... I do not believe myself to be a helpless creature. Only I want to use India's and my strength for better purpose. Let me not be misunderstood. Strength does not come from physical capacity. It comes from an indomitable will."

"We in India may in moment realize that one hundred thousand Englishmen need not frighten three hundred million human beings. A definite forgiveness would therefore mean a definite recognition of our strength. ... I must not refrain from a saying that India can gain more by waiving the right of punishment. We have better work to do, a better mission to deliver to the world. I am not a visionary. I claim to be a practical idealist. The religion of nonviolence is not meant merely for the Rishis and saints. It is meant for the common people as well. Nonviolence is the law of our species as violence is the law of the brute. The spirit lies dormant in the brute and he knows no law but that of physical might. The dignity of man requires obedience to a higher law — to the strength of the spirit."

"Nonviolence in its dynamic condition means conscious suffering. It does not means meek submission to the will of the evil-doer, but it means the putting of one's whole soul against the will of the tyrant. Working under this law of being , it is possible for a single individual to defy the whole might of an unjust empire to save his honor, his religion, his soul and lay the foundation for the empire's fall or its regeneration. And so I am not pleading for India to practice nonviolence because it is weak. I want her to practice nonviolence being conscious of her strength and power. No training in arms is required for realization of her strength. We seem to need it because we seem to think that we are but a lump of flesh. I want India to recognize that she has a soul that cannot perish and that can rise triumphant above every physical weakness and defy the physical combination of a whole world."

"I invite even the school of violence to give this peaceful non-co-operation a trial. It will not fail through its inherent weakness. It may fail because of poverty of response. Then will be one time for real danger. The high-souled men, who are unable to suffer national humiliation any longer, will want to vent their wrath. They will take to violence."

"I am wedded to India because I owe my all to her. I believe absolutely that she has a mission for the world. She is not to copy Europe blindly, India's acceptance of the doctrine of the sword will be the hour of my trial. I hope I shall not be found wanting. My religion has no geographical limits. If I have a living faith in it, it will transcend my love for India herself. My life is dedicated to service of India through the religion of nonviolence which I believed to be the root of Hinduism. Meanwhile I urge those who distrust me, not to disturb the even working of the struggle that has just commenced, by inciting to violence in the belief that I want violence I detest secrecy as a sin. Let them give nonviolence non co-operation a trial and they will find that I had no mental reservation whatsoever."

"It is far easier and safer to prevent illness by the observance of the laws of health than to set about curing the illness which has been brought on by our own ignorance and carelessness. Hence it is the duty of all thoughtful men to understand aright the laws of health (Introduction)"

"As Milton says, the mind can make a hell of heaven or a heaven of hell. So heaven is not somewhere above the clouds, and hell somewhere underneath the earth!... Whether a man is healthy or unhealthy depends on himself. Illness is the result not only of our actions but also of our thoughts. ... Ignorance is one of the root-causes of disease. (Introduction)"

"Illness or disease is only Nature’s warning that filth has accumulated in some portion or other of the body; and it would surely be the part of wisdom to allow Nature to remove the filth, instead of covering it up by the help of medicines. Those who take medicines are really rendering the task of Nature doubly difficult. It is, on the other hand, quite easy for us to help Nature in her task by remembering certain elementary principles, by fasting, for instance, so that the filth may not accumulate all the more, and by vigorous exercise in the open air, so that some of the filth may escape in the form of perspiration. And the one thing that is supremely necessary is to keep our minds strictly under control. (Introduction)"

"As far as possible, possess your souls in patience, and do not trouble the doctors. In case you are forced at length to call in the aid of a doctor, be sure to get a good man; then, follow his directions strictly, and do not call in another doctor, unless by his own advice. But remember, above all, that the curing of your disease does not rest ultimately in the hands of any doctor. (Introduction)"

"Man alone is perfectly healthy whose body is well formed, whose teeth as well as eyes and ears are in good condition, whose nose is free from dirty matter, whose skin exudes perspiration freely and without any bad smell, whose mouth is also free from bad smells, whose hands and legs perform their duty properly, who is neither too fat nor too thin, and whose mind and senses are constantly under his control. (Chapter I, The Meaning of Health)"

"The chief agency for keeping the blood pure is the air. When the blood returns to the lungs after one complete round over the body, it is impure and contains poisonous elements. The oxygen of the air which we inhale purifies this blood and is assimilated into it, while the nitrogen absorbs the poisonous matter and is breathed out. ... The air which we inhale is taken into the lungs through the windpipe, and the blood is purified by it. It is of the utmost importance to breathe through the nose, instead of through the mouth. (Chapter II, The Human Body)"

"Of the three things that are indispensable for the subsistence of man, — namely, air, water, and food — the first is the most important. We should all be as much against the breathing of impure air as we are against the drinking of dirty water and the eating of dirty food; but the air we breathe is, as a rule, far more impure than the water we drink or the food we eat. ... In fact, every child should be taught the value of fresh air, as soon as it is able to understand anything. ... All men should learn to breathe through the nose alone. And this is not at all difficult, if we remember to keep our mouth firmly shut at all times, except when we are talking. After learning how to inhale the air, we should cultivate the habit of breathing fresh air, day in and day out. (Chapter III, Air)"

"If we cultivate the habit of keeping the air pure and of breathing only fresh air, we can save ourselves from many a terrible disease. ... Sleeping with the face uncovered is as essential as sleeping in fresh air. Many of our people are in the habit of sleeping with the face covered, which means that they have to inhale the poisonous air which has been exhaled by themselves."

"Light is as indispensable to life as air itself. Hence it is that Hell is represented as completely dark. Where light cannot penetrate, the air can never be pure. ... Those who thus deprive themselves of air and light are always weak and haggard. ... Now-a-days, there are many doctors in Europe who cure their patients by means of air-bath and sun-bath alone. Thousands of diseased persons have been cured by mere exposure to the air and to the sunlight. ... Dwellers in towns are, as a rule, more delicate than those in the country, for they get less air and light than the latter. (Chapter III, Air)"

"Man cannot live for more than a few minutes without air, but he can live for a few days without water. And in the absence of other food, he can subsist on water alone for many days. There is more than 70% of water in the composition of our food-stuffs, as in that of the human body. ... Even though water is so indispensable, we take hardly any pains to keep it pure. ... Perfectly pure water has a most beneficial effect on the system; hence doctors administer distilled water to their patients. ... One should drink water only when one feels thirsty, and even then only just enough to quench the thirst. There is no harm in drinking water during the meals or immediately afterwards. Of course, we should not wash the food down with water. If the food refuses to go down of itself, it means that either it has not been well prepared or the stomach is not in need of it. ... Our blood has in itself the power of destroying many of the poisonous elements that enter into it, but it has to be renewed and purified (Chapter IV, Water)"

"The ways of men are so diverse, that the very same food shows different effects on different individuals. ... Man is not born to eat, nor should he live to eat. His true function is to know and serve his Maker; but, since the body is essential to this service, we have perforce to eat. Even atheists will admit that we should eat merely to preserve our health, and not more than is needed for this purpose. ... We have sedulously cultivated such false notions in the matter of eating that we never realise our slavishness and our beastliness. (Chapter V, Food)"

"An examination of the structure of the human body leads to the conclusion that man is intended by Nature to live on a vegetable diet. There is the closest affinity between the organs of the human body and those of the fruit-eating animals. The monkey, for instance, is so similar to man in shape and structure, and it is a fruit-eating animal. Its teeth and stomach are just like the teeth and stomach of man. From this we may infer that man is intended to live on roots and fruits, and not on meat. (Chapter V, Food)"

"An experienced doctor by name Deway has written an excellent book on Fasting, in which he has shown the benefits of dispensing with the breakfast. I can also say from my experience that there is absolutely no need to eat more than twice, for a man who has passed the period of youth, and whose body has attained its fullest growth. (Chapter V, Food)"

"Exercise is as much of a vital necessity for man as air, water and food, in the sense that no man who does not take exercise regularly, can be perfectly healthy. By “exercise” we do not mean merely walking, or games like hockey, football, and cricket; we include under the term all physical and mental activity. Exercise, even as food, is as essential to the mind as to the body. The mind is much weakened by want of exercise as the body, and a feeble mind is, indeed, a form of disease. An athlete, for instance, who is an expert in wrestling, cannot be regarded as a really healthy man, unless his mind is equally efficient. As already explained, “a sound mind in a sound body” alone constitutes true health. (Chapter VII, Exercise)"

"Walking gives movement to every portion of the body, and ensures vigorous circulation of the blood; for, when we walk fast, fresh air is inhaled into the lungs. Then there is the inestimable joy that natural objects give us, the joy that comes from a contemplation of the beauties of nature. ... Let those who are suffering from indigestion and kindred diseases try for themselves, and they will at once realise the value of walking as an exercise. (Chapter VII, Exercise)"

"What do we mean by Brahmacharya? We mean by it that men and women should refrain from enjoying each other. That is to say, they should not touch each other with a carnal thought, they should not think of it even in their dreams. Their mutual glances should be free from all suggestion of carnality. The hidden strength that God has given us should be conserved by rigid self-discipline, and transmitted into energy and power,—not merely of body, but also of mind and soul. But what is the spectacle that we actually see around us? Men and women, old and young, without exception, are seen entangled in the coils of sensuality. Blinded by lust, they lose all sense of right and wrong. ... For the sake of a momentary pleasure, we sacrifice in an instant all the stock of vitality that we have accumulated. The infatuation over, we find ourselves in a miserable condition. The next morning, we feel hopelessly weak and tired, and the mind refuses to do its work. (Part I, Chapter IX, Sexual Relations)"

"The days pass and the years, until at length old age comes upon us, and finds us utterly emasculated in body and in mind. But the law of Nature is just the reverse of this. The older we grow, the keener should grow our intellect also; the longer we live, the greater should be our capacity to transmit the fruits of our accumulated experience to our fellowmen. And such is indeed the case with those who have been true Brahmacharies. They know no fear of death, and they do not forget good even in the hour of death; nor do they indulge in vain complaints. ... We hardly realise the fact that incontinence is the root-cause of all the vanity, anger, fear and jealousy in the world. If our mind is not under our control, if we behave once or more every day more foolishly than even little children, what sins may we not commit consciously or unconsciously? (Part I, Chapter IX, Sexual Relations)"

"The process of vaccination consists in injecting into the skin the liquid that is obtained by applying the discharge from the body of a small-pox patient to the udder of a cow… Vaccination is a barbarous practice, and it is one of the most fatal of all the delusions current in our time, not to be found even among the so-called savage races of the world. Its supporters are not content with its adoption by those who have no objection to it, but seek to impose it with the aid of penal laws and rigorous punishments on all people alike. ... (Part II, Chapter VI Contageous Diseases: Small-Pox)"

"I cannot also help feeling that vaccination is a violation of the dictates of religion and morality. [Pg 108]The drinking of the blood of even dead animals is looked upon with horror even by habitual meat-eaters. Yet, what is vaccination but the taking in of the poisoned blood of an innocent living animal? Better far were it for God-fearing men that they should a thousand times become the victims of small-pox and even die a terrible death than that they should be guilty of such an act of sacrilege. (Part II, Chapter VI Contageous Diseases: Small-Pox)"

"In the lower orders of the animal creation, the pangs of child-birth are altogether unknown. The same should really be the case with perfectly healthy women. In fact, most women in the country regard child-birth as quite an ordinary matter; they continue to do their normal work till almost the last moment, and experience hardly any pain at the time of delivery. Women employed in labour have also been known to be able very often to return to work almost immediately after child-birth. How comes it, then, that women in towns and cities have to endure so much pain and suffering at the time of child-birth? (Part II, Chapter VIII Maternity & Child-Birth)"

"Why is it that they have to receive special treatment before and after the delivery? The answer is simple and obvious. The women in towns have to lead an unnatural life. Their food, their costume, their mode of life, in general, offend against the natural laws of healthy living. ... besides becoming pregnant at a premature age, they are the sad victims of men’s lust even after pregnancy, as well as immediately after child-birth, so that conception again takes place at too short an interval. This is the state of utter misery and wretchedness ... Let all married people realise, once for all, that, so long as sexual enjoyment at a premature age, as well as during pregnancy and soon after child-birth, does not cease to exist in our land, an easy and painless child-birth must remain a wild dream. ... their own ignorance and weakness of will make their children grow weaker and droop from day to day. ... If even a single man and woman should do their duty in this matter, to that extent it would mean the elevation of the world."

"If the child is unwell, attention must be turned to the state of the mother’s health. Administering drugs to the child is as good as murdering it, for the child with its delicate constitution, easily succumbs to their poisonous effects. Hence the medicine should be administered to the mother, so that its beneficial properties may be transmitted to the child through her milk. If the child suffers, as it often does, from cough or loose bowels, there is no cause for alarm; we should wait for a day or so, and try to get at the root of the trouble, and then remove it. Making fuss over it and falling into a panic only makes matters worse. ... The use of shoes prevents the free circulation of blood and the development of hardy feet and legs. Dressing the child in silk or lace cloths, with cap and coat, and ornaments, is a barbarous practice. Our attempt to enhance by such ridiculous means the beauty that Nature has given, only bespeaks our vanity and ignorance. (Part II, Chapter IX, Care of the Child)"

"We should always remember that the education of the child really begins from its very birth, and is best given by the parents themselves. The use of threats and punishments, and the practice of gorging the children with food, are an outrage on the principles of true education. ... The example and practice of the parents necessarily shape the conduct and character of the children.... The very first duty of a man is to give such education to his children as will make them honest and truthful, and an ornament to the society in which they live. ... It is the solemn duty of all virtuous parents to train their children in noble ways. (Part II, Chapter IX, Care of the Child)"

"To conclude, then our attempt in these pages has been to teach the great truth that perfect health can be attained only by living in obedience to the laws of God, and defying the power of Satan. True happiness is impossible without true health, and true health is impossible without a rigid control of the palate. All the other senses will automatically come under our control when the palate has been brought under control. And he who has conquered his senses has really conquered the whole world, and he becomes a part of God. We cannot realise Rama by reading the Ramayana, or Krishna by reading the Gita, or God by reading the Koran, or Christ by reading the Bible; the only means of realising them is by developing a pure and noble character. Character is based on virtuous action, and virtuous action is grounded on Truth. Truth, then, is the source and foundation of all things that are good and great. Hence, a fearless and unflinching pursuit of the ideal of Truth and Righteousness is the key-note of true health as of all else. (Part II, Chapter XIV, Conclusion)"

"It is not my purpose to attempt a real autobiography. I simply want to tell the story of my experiments with truth...as my life consists of nothing but those experiments."

"I have no doubt in my mind that vaccination is a filthy process, that it is harmful in the end and that it is little short of taking beef."

"To call woman the weaker sex is a libel; it is man's injustice to woman. If by strength is meant brute strength, then, indeed, is woman less brute than man. If by strength is meant moral power, then woman is immeasurably man's superior. Has she not greater intuition, is she not more self-sacrificing, has she not greater powers of endurance, has she not greater courage? Without her, man could not be. If nonviolence is the law of our being, the future is with woman. Who can make a more effective appeal to the heart than woman?"

"An unjust law is itself a species of violence. Arrest for its breach is more so."

"All faiths are a gift of God, but partake of human imperfection, as they pass through the medium of humanity. God-given religion is beyond all speech. Imperfect men put it into such language as they can command, and their words are interpreted by other men equally imperfect. Whose interpretation must be held to be the right one ? Every one is right from his own standpoint, but it is not impossible that every one is wrong. Hence the necessity for tolerance, which does not mean indifference towards one's own faith, but a more intelligent and purer love for it. Tolerance gives us spiritual insight, which is as far from fanaticism as the north pole is from the south. True knowledge of religion breaks down the barriers between faith and faith and gives rise to tolerance. Cultivation of tolerance for other faiths will impart to us a truer understanding of our own."

"By its very nature, non-violence cannot ‘seize’ power, nor can that be its goal. But non-violence can do more; it can effectively control and guide power without capturing the machinery of government. That is its beauty."

""Civil disobedience becomes a sacred duty when the State becomes lawless or corrupt."

"Freedom is not worth having if it does not connote freedom to err. It passes my comprehension how human beings, be they ever so experienced and able, can delight in depriving other human beings of that precious right."

"It would be a great things, a brave thing, for the Hindus to achieve act of self-denial."

"My implicit faith in non-violence does mean yielding to minorities when they are really weak. The best way to weaken communalists is to yield to them. Resistance will only rouse their suspicion and strengthen their opposition. A satyagrahi resists when there is threat of force behind obstruction. I know that I do not carry the Congressmen in general with me in this to me appears as very sensible and practical point of view. But if we are to come to Swaraj through non-violent means, I know that this point of view will be accepted."

"The weak can never forgive. Forgiveness is the attribute of the strong."

"On all occasions of trial He has saved me. I know that the phrase 'God saved me' has a deeper meaning for me today, and still I feel that I have not yet grasped its entire meaning. Only richer experience can help me to a fuller understanding. But in all my trials — of a spiritual nature, as a lawyer, in conducting institutions, and in politics — I can say that God saved me. When every hope is gone, 'when helpers fail and comforts flee', I experience that help arrives somehow, from I know not where."

"It is beyond my power to induce in you a belief in God. There are certain things which are self proved and certain which are not proved at all. The existence of God is like a geometrical axiom. It may be beyond our heart grasp. I shall not talk of an intellectual grasp. Intellectual attempts are more or less failures, as a rational explanation cannot give you the faith in a living God. For it is a thing beyond the grasp of reason. It transcends reason. There are numerous phenomena from which you can reason out the existence of God, but I shall not insult your intelligence by offering you a rational explanation of that type. I would have you brush aside all rational explanations and begin with a simple childlike faith in God. If I exist, God exists. With me it is a necessity of my being as it is with millions. They may not be able to talk about it, but from their life you can see that it is a part of their life. I am only asking you to restore the belief that has been undermined. In order to do so, you have to unlearn a lot of literature that dazzles your intelligence and throws you off your feet. Start with the faith which is also a token of humility and an admission that we know nothing, that we are less than atoms in this universe. We are less than atoms, I say, because the atom obeys the law of its being, whereas we in the insolence of our ignorance deny the law of nature. But I have no argument to address to those who have no faith."

"Zionism in its spiritual sense is a lofty aspiration. By spiritual sense I mean they should want to realise the Jerusalem that is within. Zionism meaning reoccupation of Palestine has no attraction for me. I can understand the longing of a Jew to return to Palestine, and he can do so if he can without the help of bayonets, whether his own or those of Britain. In that event he would go to Palestine peacefully and in perfect friendliness with the Arabs. The real Zionism of which I have given you my meaning is the thing to strive for, long for and die for. Zion lies in one’s heart. It is the abode of God. The real Jerusalem is the spiritual Jerusalem. Thus he can realise this Zionism in any part of the world."

"I say without fear of my figures being successfully challenged that India today is more illiterate than it was before a fifty or hundred years ago, and so is Burma, because the British administrators when they came to India, instead of taking hold of things as they were, began to root them out. They scratched the soil and began to look at the root and left the root like that and the beautiful tree perished."

"England has got successful competitors in America, Japan, France, Germany. It has competitors in the handful of mills in India, and as there has been an awakening in India, even so there will be an awakening in South Africa with its vastly richer resources — natural, mineral, and human. The mighty English look quite pigmies before the mighty races of Africa. They are noble savages, after all, you will say. They are certainly noble, but no savages and in the course of a few years the Western nations may cease to find in Africa a dumping ground for their wares."

"If we are to reach real peace in this world and if we are to carry on a real war against war, we shall have to begin with children; and if they will grow up in their natural innocence, we won't have to struggle, we won't have to pass fruitless idle resolutions. But we shall go from love to love and peace to peace, until at last all the corners of the world are covered with that peace and love for which, consciously or unconsciously, the whole world is hungering."

"Vegetarians should have that moral basis—that a man was not born a carnivorous animal, but born to live on the fruits and herbs that the earth grows."

"“I favor a unified calendar for the whole world, just as I am in favor of one currency for all coun- tries and a world auxiliary language such as Esperanto for all peoples.” or sometimes “I am for the same calendar for the whole world, as I am for the same currency for all the people and a world auxiliary language like the Esperanto for all the people.” (only one source is not esperantist, and the only source that gives a date is esperantist and doesn’t name the involved recipient of the said letter)"

"I do feel that spiritual progress does demand at some stage—an inexorable demand—that we should cease to kill our fellow-creatures for satisfaction of our bodily wants."

"I regard myself as a soldier, though a soldier of peace."

"I do not believe in the doctrine of the greatest number. It means in its nakedness that in order to achieve the supposed good of 51 per cent the interests of 49 per cent may be, or rather, should be sacrificed. It is a heartless doctrine and has done harm to humanity."

"I have nothing of the communalist in me, because my Hinduism is all-inclusive."

""To deprive a man of his natural liberty and to deny to him the ordinary amenities of life is worse than starving the body."

"For me the voice of God, of Conscience, of Truth or the Inner Voice or ‘the still small Voice’ mean one and the same thing. I saw no form. I have never tried, for I have always believed God to be without form. One who realizes God is freed from sin for ever.... But what I did hear was like a Voice from afar and yet quite near. It was as unmistakable as some human voice definitely speaking to me, and irresistible. I was not dreaming at the time I heard the Voice. The hearing of the Voice was preceded by a terrific struggle within me. Suddenly the Voice came upon me. I listened, made certain that it was the Voice, and the struggle ceased. I was calm. The determination was made accordingly, the date and the hour of the fast were fixed.... Could I give any further evidence that it was truly the Voice that I heard and that it was not an echo of my own heated imagination? I have no further evidence to convince the sceptic. He is free to say that it was all self-delusion or hallucination. It may well have been so. I can offer no proof to the contrary. But I can say this — that not the unanimous verdict of the whole world against me could shake me from the belief that what I heard was the true voice of God."

"But religion is not like a house or a cloak which can be changed at will. It is more an integral part of one's self than of one's body. Religion is the tie that binds one to one's Creator, and while the body perishes as it has to, religion persists even after that."

"I look upon an increase in the power of the State with the greatest fear because, although while apparently doing good by minimizing exploitation, it does the greatest harm to mankind by destroying individuality, which lies at the root of the progress. We know of so many cases where men have adopted trusteeship, but none where the State has really lived for the poor."

"It is my firm conviction that if the State suppressed capitalism by violence, it will be caught in the coils of violence itself, and fail to develop non-violence at any time. The state represents violence in a concentrated and organized form. The Individual has a soul, but as the state is a soulless machine, it can never be weaned from violence to which it owes its very existence."

"“Only the other day, a missionary descended on a famine area with money in his pocket, distributed it among the famine-stricken, converted them to his fold, took charge of their temple and demolished it. This is outrageous. The temple could not belong to the converted Hindus, and it could not belong to the Christian missionary. But this friend goes and gets it demolished at the hands of the very men who, only a little while ago, believed that God was there.”"

"This [Christian] proselytization will mean no peace in the world. Conversions are harmful to India. If I had power and could legislate, I should certainly stop all proselytizing. For Hindu households, the advent of a missionary has meant the disruption of the family, coming in the wake of change of dress, manners, language, food and drink."

"Man's excellence lies in his readiness to let others live and lay down his own life. As he progresses, his food also changes for the better. He has the capacity to grow still further. There have been many more discoveries after Darwin's. The book which you have been reading seems to be an old one. Whether it is old or new, the "Principle of the greatest good of the greatest number," or "survival of the fittest" is false."

"A certain degree of physical harmony and comfort is necessary, but above a certain level it becomes a hindrance instead of help. Therefore the ideal of creating an unlimited number of wants and satisfying them seems to be a delusion and a snare. The satisfaction of one's physical needs, even the intellectual needs of one's narrow self, must meet at a certain point a dead stop, before it degenerates into physical and intellectual voluptuousness. A man must arrange his physical and cultural circumstances so that they do not hinder him in his service of humanity, on which all his energies should be concentrated."

"Hinduism insists on the brotherhood of not only all mankind but of all that lives."

"Today, I rebel against orthodox Christianity, as I am convinced it has distorted the message of Jesus. He was an Asiatic whose message was delivered through many media, and when it had the backing of a Roman emperor, it became an imperialist faith as it remains to this day."

"That is why a thinker like Thoreau said that ‘that government is the best which governs the least.’ This means that when people come into possession of political power, the interference with the freedom of people is reduced to a minimum. In other words, a nation that runs its affairs smoothly and effectively without much State interference is truly democratic. Where such a condition is absent, the form of government is democratic in name."

"It is impossible for me to reconcile myself to the idea of conversion after the style that goes on in India and elsewhere today. It is an error which is perhaps the greatest impediment to the world's progress toward peace ... Why should a Christian want to convert a Hindu to Christianity? Why should he not be satisfied if the Hindu is a good or godly man?"

"For me the different religions are beautiful flowers from the same garden, or they are branches of the same majestic tree. Therefore they are equally true, though being received and interpreted through human instruments equally imperfect."

"The Allah of Islam is the same as the God of Christians and the Ishwara of Hindus. Even as there are numerous names of God in Hinduism, there are as many names of God in Islam. The names do not indicate individuality but attributes, and little man has tried in his humble way to describe mighty God by giving Him attributes, though He is above all attributes, Indescribable, Inconceivable, Immeasurable. Living faith in this God means acceptance of the brotherhood of mankind. It also means equal respect for all religions."

"Let me give a chapter from my own experience. Up to the age of 12 all the knowledge I gained was through Gujarati, my mother tongue. I knew then something of Arithmetic, History and Geography. Then I entered a High School. For the first three years the mother tongue was still the medium. But the schoolmaster's business was to drive English into the pupil's head. Therefore more than half of our time was given to learning English and mastering its arbitrary spelling and pronunciation. It was a painful discovery to have to learn a language that was not pronounced as it was written. It was a strange experience to learn the spelling by heart. But that is by the way, and irrelevant to my argument. However, for the first three years, it was comparatively plain sailing. The pillory began with the fourth year. Everything had to be learnt through English—Geometry, Algebra, Chemistry, Astronomy, History, Geography. The tyranny of English was so great that even Sanskrit or Persian had to be learnt through English, not through the mother tongue. It any boy spoke in the class in Gujarati which he understood, he was punished. It did not matter to the teacher if a boy spoke bad English which he could neither pronounce correctly nor understand fully. Why should the teacher worry? His own English was by no means without blemish. It could not be otherwise. English was as much a foreign language to him as to his pupils. The result was chaos. We the boys had to learn many things by heart, though we could not understand them fully and often not at all. My head used to reel as the teacher was struggling to make his exposition on Geometry understood by us. I could make neither head nor tail of Geometry till we reached the 13th theorem of the first book of Euclid. And let me confess to the reader that in spite of all my love for the mother tongue, I do not to this day know the Gujarati equivalents of the technical terms of Geometry, Algebra and the like. I know now that what I took four years to learn of Arithmetic, Geometry, Algebra, Chemistry and Astronomy, I should have learnt easily in one year, if I had not to learn them through English but Gujarati. My grasp of the subjects would have been easier and clearer. My Gujarati vocabulary would have been richer. I would have made use of such knowledge in my own home. This English medium created an impassable barrier between me and the members of my family, who had not gone through English schools. My father knew nothing of what I was doing. I could not, even if I had wished it, interest my father in what I was learning. For though he had ample intelligence, he knew not a word of English. I was fast becoming a stranger in my own home. I certainly became a superior person. Even my dress began to undergo imperceptible changes. What happened to me was not an uncommon experience. It was common to the majority."

"I must not be understood to decry English or its noble literature. The columns of the Harijan are sufficient evidence of my love of English. But the nobility of its literature cannot avail the Indian nation any more than the temperate climate or the scenery of English can avail her. India has to flourish in her own climate and scenery and her own literature, even though all the three may be inferior to the English climate, scenery and literature. We and our children must build on our own heritage. If we borrow another we impoverish our own. We can never grow on foreign victuals. I want the nation to have the treasures contained in that language, and for that matter the other languages of the world, through its own vernaculars. I do not need to learn Bengali in order to know the beauties of Rabindranath's matchless productions. I get them through good translations. Gujarati boys and girls do not need to learn Russian to appreciate Tolstoy's short stories. They learn them through good translations. It is the boast of Englishmen that the best of the world's literary output is in the hands of that nation in simple English inside of a week of its publication. Why need I learn English to get at the best of what Shakespeare and Milton thought and wrote? // It would be good economy to set apart a class of students whose business would be to learn the best of what is to be learnt in the different languages of the world and give the translation in the vernaculars. Our masters chose the wrong way for us, and habit has made the wrong appear as right."

"my valued associates themselves flounder when they have to give expression to their innermost thoughts. They are strangers in their own homes. Their vocabulary in the mother tongue is so limited that they cannot always finish their speech without having recourse to English words and even sentences. Nor can they exist without English books. They often write to one another in English. I cite the case of my companions to show how deep the evil has gone. For we have made a conscious effort to mend ourselves."

"The cry for the national home for the Jews does not make much appeal to me. The sanction for it is sought in the Bible and the tenacity with which the Jews have hankered after return to Palestine. Why should they not, like other peoples of the earth, make that country their home where they are born and where they earn their livelihood?"

"Palestine belongs to the Arabs in the same sense that England belongs to the English or France to the French. It is wrong and in-human to impose the Jews on the Arabs."

"But my sympathy does not blind me to the requirements of justice. The cry for the national home for the Jews does not make much appeal to me. The sanction for it is sought in the Bible and the tenacity with which the Jews have hankered after return to Palestine. Why should they not, like other peoples of the earth, make that country their home where they are born and where they earn their livelihood? Palestine belongs to the Arabs in the same sense that England belongs to the English or France to the French. It is wrong and inhuman to impose the Jews on the Arabs. What is going on in Palestine today cannot be justified by any moral code of conduct. The mandates have no sanction but that of the last war. Surely it would be a crime against humanity to reduce the proud Arabs so that Palestine can be restored to the Jews partly or wholly as their national home. The nobler course would be to insist on a just treatment of the Jews wherever they are born and bred. The Jews born in France are French. If the Jews have no home but Palestine, will they relish the idea of being forced to leave the other parts of the world in which they are settled? Or do they want a double home where they can remain at will? This cry for the national home affords a colourable justification for the German expulsion of the Jews."

"And now a word to the Jews in Palestine. I have no doubt that they are going about it in the wrong way. The Palestine of the Biblical conception is not a geographical tract. It is in their hearts. But if they must look to the Palestine of geography as their national home, it is wrong to enter it under the shadow of the British gun. A religious act cannot be performed with the aid of the bayonet or the bomb. They can settle in Palestine only by the goodwill of the Arabs. They should seek to convert the Arab heart. The same God rules the Arab heart who rules the Jewish heart. They can offer satyagraha in front of the Arabs and offer themselves to be shot or thrown into the Dead Sea without raising a little finger against them. They will find the world opinion in their favour in their religious aspiration. There are hundreds of ways of reasoning with the Arabs, if they will only discard the help of the British bayonet. As it is, they are co-shares with the British in despoiling a people who have done no wrong to them. I am not defending the Arab excesses. I wish they had chosen the way of non-violence in resisting what they rightly regarded as an unwarrantable encroachment upon their country. But according to the accepted canons of right and wrong, nothing can be said against the Arab resistance in the face of overwhelming odds."

"A small body of determined spirits fired by an unquenchable faith in their mission can alter the course of history."

"If there ever could be a justifiable war in the name of and for humanity, a war against Germany, to prevent the wanton persecution of a whole race, would be completely justified. But I do not believe in any war. A discussion of the pros and cons of such a war is therefore outside my horizon or province."

"My sympathies are all with the Jews. I have known them intimately in South Africa. Some of them became life-long companions. Through these friends I came to learn much of their age-long persecution. They have been the untouchables of Christianity. The parallel between their treatment by Christians and the treatment of untouchables by Hindus is very close. Religious sanction has been invoked in both cases for the justification of the inhuman treatment meted out to them. Apart from the friendships, therefore, there is the more common universal reason for my sympathy for the Jews.... If I were a Jew and were born in Germany and earned my livelihood there, I would claim Germany as my home even as the tallest gentile German may, and challenge him to shoot me or cast me in the dungeon; I would refuse to be expelled or to submit to discriminating treatment. And for doing this, I should not wait for the fellow Jews to join me in civil resistance but would have confidence that in the end the rest are bound to follow my example. If one Jew or all the Jews were to accept the prescription here offered, he or they cannot be worse off than now. And suffering voluntarily undergone will bring them an inner strength and joy which no number of resolutions of sympathy passed in the world outside Germany can. Indeed, even if Britain, France and America were to declare hostilities against Germany, they can bring no inner joy, no inner strength. The calculated violence of Hitler may even result in a general massacre of the Jews by way of his first answer to the declaration of such hostilities. But if the Jewish mind could be prepared for voluntary suffering, even the massacre I have imagined could be turned into a day of thanksgiving and joy that Jehovah had wrought deliverance of the race even at the hands of the tyrant. For to the godfearing, death has no terror. It is a joyful sleep to be followed by a waking that would be all the more refreshing for the long sleep."

"If by abundance you mean everyone having plenty to eat and drink and to clothe himself with, enough to keep his mind trained and educated, I should be satisfied. But I should not like to pack more stuffs in my belly than I can digest and more things than I can ever usefully use. But neither do I want poverty, penury, misery, dirt and dust in India."

"Political power, in my opinion, cannot be our ultimate aim. It is one of the means used by men for their all-round advancement. The power to control national life through national representatives is called political power. Representatives will become unnecessary if the national life becomes so perfect as to be self-controlled. It will then be a state of enlightened anarchy in which each person will become his own ruler. He will conduct himself in such a way that his behaviour will not hamper the well-being of his neighbours. In an ideal State there will be no political institution and therefore no political power. That is why Thoreau has said in his classic statement that "that government is the best which governs the least". [From Hindi] Sarvodaya, January, 1939"

"You may never be able to come back to the place you have left, nor can you undo the wrongs that you have done. But you can always begin again. You can cleanse the heart, you can remake your life, you can rebuild character."

"It is quite clear that you are today the one person in the world who can prevent a war which may reduce humanity to the savage state. Must you pay that price for an object however worthy it may appear to you to be? Will you listen to the appeal of one who has deliberately shunned the method of war not without considerable success?"

"Truth never damages a cause that is just."

"The very word Islam means peace, which is non-violence."

"But, in my opinion, they have erred grievously in seeking to impose themselves on Palestine with the aid of America and Britain and now with the aid of naked terrorism. Their citizenship of the world should have and would have made them honoured guests of any country. Their thrift, their varied talent, their great industry should have made them welcome anywhere. It is a blot on the Christian world that they have been singled out, owing to a wrong reading of the New Testament, for prejudice against them. "If an individual Jew does a wrong, the whole Jewish world is to blame for it." If an individual Jew like Einstein makes a great discovery or another composes unsurpassable music, the merit goes to the authors and not to the community to which they belong. No wonder that my sympathy goes out to the Jews in their unenviably sad plight. But one would have thought adversity would teach them lessons of peace. Why should they depend upon American money or British arms for forcing themselves on an unwelcome land? Why should they resort to terrorism to make good their forcible landing in Palestine? If they were to adopt the matchless weapon of non-violence whose use their best Prophets have taught and which Jesus the Jew who gladly wore the crown of thorns bequeathed to a groaning world, their case would be the world’s and I have no doubt that among the many things that the Jews have given to the world, this would be the best and the brightest. It is twice blessed. It will make them happy and rich in the true sense of the word and it will be a soothing balm to the aching world"

"It is unwise to be too sure of one's own wisdom. It is healthy to be reminded that the strongest might weaken and the wisest might err."

"I do not share the socialist belief that centralization of the necessaries of life will conduce to the common welfare, when the centralized industries are planned and owned by the State. The socialistic concept of the West was born in an environment reeking with violence."

"My whole soul rebels against the idea that Hinduism and Islam represent two antagonistic cultures and doctrines."

"I have always held that social justice, even to the least and lowliest, is impossible of attainment by force."

"But my object in writing this letter is not to ventilate my grievances. It is to place before you my reaction to the war situation. The latest development seems to be most serious. Want of truthful news is tantalizing. I suppose it is inevitable. But assuming that things are as black as they appear to be for the Allied cause, is it not time to sue for peace for the sake of humanity? I do not believe Herr Hitler to be as bad as he is portrayed. He might even have been a friendly power as he may still be. It is due to suffering humanity that this mad slaughter should stop."

"But let the world know also the greater bravery of the French statesmen in suing for peace. I have assumed that the French statesmen have taken the step in a perfectly honourable manner as behoves true soldiers. Let me hope that Herr Hitler will impose no humiliating terms but show that, though he can fight without mercy, he can at least conclude peace not without mercy. [...] As against this [Hitler vision] imagine the state of Europe today if the Czechs, the Poles, the Norwegians, the French and the English has all said to Hitler :'You need not make your scientific preparation for destruction. We will meet your violence with non-violence. You will therefore be able to destroy our non-violent army without tanks, battleships and airships'. It may be retorted that the only difference would be that Hitler would have got without fighting what he has gained after a bloody fight. Exactly. [...] I dare say that in that case Europe would have added several inches to its moral stature. And in the end I expect it is the moral worth that will count. All else is dross."

"We have to live and move and have our being in ahimsa, even as Hitler does in himsa. It is the faith and perseverance and single-mindedness with which he has perfected his weapons of destruction that commands my admiration. That he uses them as a monster is immaterial for our purpose. We have to bring to bear the same single-mindedness and perseverance in evolving our ahimsa. Hitler is awake all the 24 hours of the day in perfecting his sadhana. He wins because he pays the price. His inventions surprise his enemies. But it is his single-minded devotion to his purpose that should be the object of our admiration and emulation. Although he works all his waking hours, his intellect is unclouded and unerring. Are our intellects unclouded and unerring? A mere belief in ahimsa or the charkha will not do. It should be intelligent and creative. If intellect plays a large part in the field of violence, I hold that it plays a larger part in the field of non-violence."

"I do not want to see the allies defeated. But I do not consider Hitler to be as bad as he is depicted. He is showing an ability that is amazing and seems to be gaining his victories without much bloodshed. Englishmen are showing the strength that Empire builders must have. I expect them to rise much higher than they seem to be doing."

"Whatever Hitler may ultimately prove to be, we know what Hitlerism has come to mean, It means naked, ruthless force reduced to an exact science and worked with scientific precision. In its effect it becomes almost irresistible. Hitlerism will never be defeated by counter-Hitlerism. It can only breed superior Hitlerism raised to nth degree. What is going on before our eyes is the demonstration of the futility of violence as also of Hitlerism. What will Hitler do with his victory? Can he digest so much power? Personally he will go as empty-handed as his not very remote predecessor Alexander. For the Germans he will have left not the pleasure of owning a mighty empire but the burden of sustaining its crushing weight. For they will not be able to hold all the conquered nations in perpetual subjection. And I doubt if the Germans of future generations will entertain unadulterated pride in the deeds for which Hitlerism will be deemed responsible. They will honour Herr Hitler as genius, as a brave man, a matchless organizer and much more. But I should hope that the Germans of the future will have learnt the art of discrimination even about their heroes. Anyway I think it will be allowed that all the blood that has been spilled by Hitler has added not a millionth part of an inch to the world's moral stature."

"A seeker after Truth cannot afford to indulge in generalisation. Darwin for the greater part of his book Origin of the Species [sic] has simply massed fact upon fact without any theorising, and only towards the end has formulated his conclusion which, because of the sheer weight of testimony behind it, becomes almost irresistible. Yes I have criticised even Darwin's generalisation as being unwarranted. Science tells us that a proposition may hold good in nine hundred ninety-nine cases and yet fail in the thousandth case and thus be rendered untenable as a universal statement."

"A society organized and run on the basis of complete nonviolence would be the purest anarchy... That State is perfect and non-violent where the people are governed the least."

"That I address you as a friend is no formality. I own no foes. My business in life has been for the past 33 years to enlist the friendship of the whole of humanity by befriending mankind, irrespective of race, colour or creed. ... We have no doubt about your bravery or devotion to your fatherland, nor do we believe that you are the monster described by your opponents... But your own writings and pronouncements and those of your friends and admirers leave no room for doubt that many of your acts are monstrous and unbecoming of human dignity, especially in the estimation of men like me who believe in human friendliness. Such are your humiliation of Czechoslovakia, the rape of Poland and the swallowing of Denmark. I am aware that your view of life regards such spoliations as virtuous acts. But we have been taught from childhood to regard them as acts degrading humanity...Hence we cannot possibly wish success to your arms....But ours is a unique position. We resist British imperialism no less than Nazism... If there is a difference, it is in degree. One-fifth of the human race has been brought under the British heel by means that will not bear scrutiny... Our resistance to it does not mean harm to the British people. We seek to convert them, not to defeat them on the battle-field... No spoliator can compass his end without a certain degree of co-operation, willing or unwilling, of the victim.... The rulers may have our land and bodies but not our souls.... We know what the British heel means for us and the non-European races of the world. But we would never wish to end the British rule with German aid... We have found in non-violence a force which, if organized, can without doubt match itself against a combination of all the most violent forces in the world... If not the British, some other power will certainly improve upon your method and beat you with your own weapon. You are leaving no legacy to your people of which they would feel proud."

"But to me both the parties [Axis and Allies] seem to be tarred with the same brush."

"If the vast majority of Muslims regard themselves as a separate nation, having nothing in common with the Hindus and others, no power on earth can compel them to think otherwise. And if they want to partition India on that basis, they must have the partition, unless Hindus want to fight against such a division. So far as I can see, such a preparation is silently going on on behalf of both parties. That way lies suicide. Each party will probably want British or foreign aid. In that case good-bye to independence. ... I dare not contemplate the actuality. I should not like to be its living witness. I would love to see a joint fight for independence. In the very process of securing independence it is highly likely that we shall have forgotten our quarrels. But if we have not, it will then only be the time to quarrel if we must."

"In actual life, it is impossible to separate us into two nations. We are not two nations. Every Moslem will have a Hindu name if he goes back far enough in his family history. Every Moslem is merely a Hindu who has accepted Islam. That does not create nationality. … We in India have a common culture. In the North, Hindi and Urdu are understood by both Hindus and Moslems. In Madras, Hindus and Moslems speak Tamil, and in Bengal, they both speak Bengali and neither Hindi nor Urdu. When communal riots take place, they are always provoked by incidents over cows and by religious processions. That means that it is our superstitions that create the trouble and not our separate nationalities."

"The ideally non-violent state will be an ordered anarchy. That State is the best governed which is governed the least."

"What difference does it make to the dead, the orphans, and the homeless, whether the mad destruction is wrought under the name of totalitarianism or the holy name of liberty and democracy?"

"Man falls from the pursuit of the ideal of plain living and high thinking the moment he wants to multiply his daily wants. History gives ample proof of this. Man's happiness really lies in contentment. He who is discontented, however much he possesses, becomes a slave to his desires. And there is really no slavery equal to that of the desires. All the sages have declared from the house-tops that man can be his own worst enemy as well as his best friend. To be free or to be a slave lies in his own hands. And what is true for the individual is true for society."

"Harijan, (2 January 1942), p. 27"

"I suggest that, if India is to evolve along nonviolent lines, it will have to decentralize many things. Centralization cannot be sustained and defended without adequate force . . .Centralization as a system is inconsistent with non-violent structure of society."

"If individual liberty goes, then surely all is lost, for, if the individual ceases to count, what is left of society? Individual freedom alone can make a man voluntarily surrender himself completely to the service of society. If it is wrested from him, he becomes automaton and society is ruined."

"No society can possibly be built upon a denial of individual freedom.It is contrary to the very nature of man. Just as a man will not grow horns or a tail, so will he not exist as man if he has no mind of his own. In reality even those who do not believe in the liberty of the individual believe in their own."

"My conception of freedom is no narrow conception. It is co-extensive with the freedom of man in all his majesty."

"Ours is not a drive for power, but purely a non-violent fight for India's independence. In a violent struggle, a successful general has been often known to effect a military coup and to set up a dictatorship. But under the Congress scheme of things, essentially non-violent as it is, there can be no room for dictatorship. A non-violent soldier of freedom will covet nothing for himself, he fights only for the freedom of his country. I read Carlyle's French Revolution while I was in prison, and Pandit Jawaharlal has told me something about the Russian revolution. But it is my conviction that inasmuch as these struggles were fought with the weapon of violence they failed to realize the democratic ideal. In the democracy which I have envisaged, a democracy established by non-violence, there will be equal freedom for all. Everybody will be his own master. It is to join a struggle for such democracy that I invite you today. Once you realize this you will forget the differences between the Hindus and Muslims, and think of yourselves as Indians only, engaged in the common struggle for independence. We cannot evoke the true spirit of sacrifice and valour, so long as we are not free. I know the British Government will not be able to withhold freedom from us, when we have made enough self-sacrifice. We must, therefore, purge ourselves of hatred."

"I have no weapon but love."

"Holding the view I do, it is superfluous for me now to answer your argument that “this war has split the world into two camps.” Between Scylla and Charybdis, if I sail in either direction, I suffer shipwreck. Therefore I have to be in the midst of the storm. I suggested a way out. Naturally, it has been rejected, because the powers that be do not want to relax their grip on India."

"What is a war criminal? Was not war itself a crime against God and humanity and, therefore, were not all those who sanctioned, engineered, and conducted wars, war criminals? War criminals are not confined to the Axis Powers alone. Roosevelt and Churchill are no less war criminals than Hitler and Mussolini. Hitler was “Great Britain’s sin”. Hitler is only an answer to British imperialism, and this I say in spite of the fact that I hate Hitlerism and its anti-Semitism. England, America and Russia have all of them got their hands dyed more or less red — not merely Germany and Japan. The Japanese have only proved themselves to be apt pupils of the West. They have learnt at the feet of the West and beaten it at its own game."

"Coercion cannot but result in chaos in the end."

"The man who uses coercion is guilty of deliberate violence. Coercion is inhuman."

"The moment the slave resolves that he will no longer be a slave, his fetters fall. He frees himself and shows the way to others. Freedom and slavery are mental states. Therefore, the first thing to say to yourself: 'I shall no longer accept the role of a slave. I shall not obey orders as such but shall disobey them when they are in conflict with my conscience."

"Hitler killed five million [sic] Jews. It is the greatest crime of our time. But the Jews should have offered themselves to the butcher’s knife. They should have thrown themselves into the sea from cliffs.....It would have aroused the world and the people of Germany.... As it is they succumbed anyway in their millions."

"I draw no distinction between error and sin. If a man commits a bona fide mistake and confesses it with a contrite heart before his Maker, the merciful Maker sterilizes it of all harm."

"The only thing lawful is non-violence. Violence can never be lawful in the sense meant here, i.e., not according to man-made laws, but according to the laws made by Nature for man."

"I believe that independent India can only discharge her duty towards a groaning world by adopting a simple but ennobled life by developing her thousands of cottages and living at peace with the world. High thinking is inconsistent with complicated material life based on high speed imposed on us by Mammon worship. All the graces of life are possible only when we learn the art of living nobly."

"The human body is meant solely for service, never for indulgence. The secret of happy life lies in renunciation. Renunciation is life. Indulgence spells death."

"Hindus should never be angry against the Muslims even if the latter might make up their minds to undo even their existence."

"We both may be killed by the Muslims, and must put our purity to the ultimate test, so that we know that we are offering the purest of sacrifices, and we should now both start sleeping naked."

"If you want to give a message again to the West, it must be a message of 'Love', it must be a message of 'Truth'. There must be a conquest — [audience claps] — please, please, please. That will interfere with my speech, and that will interfere with your understanding also. I want to capture your hearts and don't want to receive your claps. Let your hearts clap in unison with what I'm saying, and I think, I shall have finished my work. Therefore, I want you to go away with the thought that Asia has to conquer the West. Then, the question that a friend asked yesterday, "Did I believe in one world?" Of course, I believe in one world. And how can I possibly do otherwise, when I become an inheritor of the message of love that these great un-conquerable teachers left for us? You can redeliver that message now, in this age of democracy, in the age of awakening of the poorest of the poor, you can redeliver this message with the greatest emphasis."

"[During his prayer meeting on 1 May 1947, he prepared the Hindus and Sikhs for the anticipated massacres of their kind in the upcoming state of Pakistan with these words:] ‘I would tell the Hindus to face death cheerfully if the Muslims are out to kill them. I would be a real sinner if after being stabbed I wished in my last moment that my son should seek revenge. I must die without rancour. [...] You may turn round and ask whether all Hindus and all Sikhs should die. Yes, I would say. Such martyrdom will not be in vain.’"

"I went to Noakhali and let no one imagine that, because it is now to be included in Pakistan, I would not go there again. A part of me lies there. I shall tell the Hindus there that they should not fear anyone even if they are surrounded by [Muslim] murderers."

""The golden rule of conduct is mutual toleration, seeing that we will never all think alike"

"I am told that there are still left over 18,000 Hindus and Sikhs in Rawalpindi and 30,000 in the Wah Camp. I will repeat my advice that they should all be prepared to die rather than leave their homes. The art of dying bravely and with honour does not need any special training, save a living faith in God. Then there will be no abductions and no forcible conversions. I know that you are anxious I should go to the Punjab at the earliest moment. I want to do so. But if I failed in Delhi, it is impossible for me to succeed in Pakistan. For I want to go to all the parts and provinces of Pakistan under the protection of no escort save God. I will go as a friend of the Muslims as of others. My life will be at their disposal. I hope that I may cheerfully die at the hands of anyone who chooses to take my life. Then I will have done as I have advised all to do."

"There was a time when people listened to me because I showed them how to give fight to the British without arms when they had no arms and the British Government was fully equipped and organised for an armed fight. But today I am told that my non-violence can be of no avail against the communal madness and, therefore, people should arm themselves for self-defence. If this is true, it has to be admitted that our thirty years of nonviolent practice was an utter waste of time. We should have from the beginning trained ourselves in the use of arms. But I do not agree that our thirty years' probation in nonviolence has been utterly wasted. It was due to our non-violence, defective though it was, that we were able to bear up under the heaviest repression and the message of independence penetrated every nook and corner of India. But as our non-violence was the nonviolence of the weak, the leaven did not spread. Had we adopted non-violence as the weapon of the strong, because we realised that it was more effective than any other weapon, in fact the mightiest force in the world, we would have made use of its full potency and not have discarded it as soon as the fight against the British was over or we were in a position to wield conventional weapons. But as I have already said, we adopted it out of our helplessness. If we had the atom bomb, we would have used it against the British."

"Non-violence is the greatest force at the disposal of mankind. It is mightier than the mightiest weapon of destruction devised by the ingenuity of man."

"Impure means result in an impure end... One cannot reach truth by untruthfulness. Truthful conduct alone can reach Truth."

"‘I am grieved to learn that people are running away from the West Punjab and I am told that Lahore is being evacuated by the non-Muslims. I must say that this is what it should not be. If you think Lahore is dead or is dying, do not run away from it, but die with what you think is the dying Lahore. (…) When you suffer from fear you die before death comes to you. That is not glorious. I will not feel sorry if I hear that people in the Punjab have died not as cowards but as brave men. (…) I cannot be forced to salute any flag. If in that act I am murdered I would bear no ill will against anyone and would rather pray for better sense for the person or persons who murder me.’"

"[Government] control gives rise to fraud, suppression of truth, intensification of the black market and artificial scarcity. Above all, it unmans the people and deprives them of initiative, it undoes the teaching of self-help...It makes them spoon-fed."

"Hindus should not harbour anger in their hearts against Muslims even if the latter wanted to destroy them. Even if the Muslims want to kill us all, we should face death bravely. If they established their rule after killing Hindus, we would be ushering in a new world by sacrificing our lives."

"You must not lose faith in humanity. Humanity is an ocean; if a few drops of the ocean are dirty, the ocean does not become dirty."

"Muslims must realize and admit the wrongs perpetrated under the Islamic rule."

"You may never know what results come of your actions. But if you do nothing, there will be no result."

"If I am to die by the bullet of a madman, I must do so smiling. There must be no anger within me. God must be in my heart and on my lips. And you promise me one thing. Should such a thing happen, you are not to shed one tear."

"Play stupid games, win stupid prizes."

"In the dictionary of Satyagraha, there is no enemy."

"I have, therefore, not hesitated to say that it is better to be violent, if there is violence in our breasts, than to put on the cloak of non-violence to cover impotence. Violence is any day preferable to impotence. There is hope for a violent man to become non-violent. There is no such hope for the impotent."

"Capital as such is not evil; it is its wrong use that is evil. Capital in some form or other will always be needed."

"Earth provides enough to satisfy every man's need but not for every man's greed."

"This war has descended upon mankind as a curse and a warning. It is a curse inasmuch as it is brutalizing man on a scale hitherto unknown. All distinctions between combatants and noncombatants have been abolished. No one and nothing is to be spared. Lying has been reduced to an art. Britain was to defend small nationalities. One by one they have vanished, at least for the time being. It is also a warning. It is a warning that, if nobody reads the writing on the wall, man will be reduced to the state of the beast, whom he is shaming by his manners. I read the writing when the hostilities broke out. But I had not the courage to say the word. God has given me the courage to say it before it is too late."

"I appeal for cessation of hostilities, not because you are too exhausted to fight, but because war is bad in essence. You want to kill Nazism. You will never kill it by its indifferent adoption. Your soldiers are doing the same work of destruction as the Germans. The only difference is that perhaps yours are not as thorough as the Germans. If that be so, yours will soon acquire the same thoroughness as theirs, if not much greater. On no other condition can you win the war. In other words, you will have to be more ruthless than the Nazis. No cause, however just, can warrant the indiscriminate slaughter that is going on minute by minute. I suggest that a cause that demands the inhumanities that are being perpetrated today cannot be called just."

"I do not want Britain to be defeated, nor do I want her to be victorious in a trial of brute strength, whether expressed through the muscle or the brain. Your muscular bravery is an established fact. Need you demonstrate that your brain is also as unrivaled in destructive power as your muscle? I hope you do not wish to enter into such an undignified competition with the Nazis. I venture to present you with a nobler and a braver way, worthy of the bravest soldier. I want you to fight Nazism without arms, or, if I am to retain the military terminology, with non-violent arms. I would like you to lay down the arms you have as being useless for saving you or humanity. You will invite Herr Hitler and Signor Mussolini to take what they want of the countries you call your possessions. Let them take possession of your beautiful island, with your many beautiful buildings. You will give all these, but neither your souls, nor your minds. If these gentlemen choose to occupy your homes, you will vacate them. If they do not give you free passage out, you will allow yourself, man, woman and child, to be slaughtered, but you will refuse to owe allegiance to them. This process or method, which I have called non-violent non-co-operation, is not without considerable success in its use in India. Your representatives in India may deny my claim. If they do, I shall feel sorry for them."

"This is no appeal made by a man who does not know his business. I have been practising with scientific precision non-violence and its possibilities for an unbroken period of over fifty years. I have applied it in every walk of life, domestic, institutional, economic and political. I know of no single case in which it has failed. Where it has seemed sometimes to have failed, I have ascribed it to my imperfections. I claim no perfection for my self. But I do claim to be a passionate seeker after Truth, which is but another name for God. In the course of the search the discovery of non-violence came to me. Its spread is my life-mission. I have no interest in living except for the prosecution of that mission."

"Whatever the ultimate fate of my country, my love for you remains, and will remain, undiminished. My non-violence demands universal love, and you are not a small part of it. It is that love which has prompted my appeal to you."

"May God give power to every word of mine. In his name I began to write this, and in His name I close it. May your statesman have the wisdom and courage to respond to my appeal. I am telling His Excellency the Viceroy that my services are at the disposal of His Majesty's Government, should they consider them of any practical use in advancing the object of my appeal."

"The best way to find yourself is to lose yourself in the service of others."

"I am unable to identify with orthodox Christianity. I must tell you in all humility that Hinduism, as I know it, entirely satisfies my soul, fills my whole being, and I find solace in the Bhagavad Gita and the Upanishads that I miss even in the Sermon on the Mount....I must confess to you that when doubts haunt me, when disappointments stare me in the face, and when I see not one ray of light on the horizon I turn to the Bhagavad Gita, and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. My life has been full of external tragedies and if they have not left any visible and indelible effect on me, I owe it to the teachings of the Bhagavad Gita."

"I think I have understood Hinduism correctly when I say that it is eternal, all-embracing and flexible enough to suit all situations."

"Hinduism has made marvelous discoveries in things of religion, of the spirit, of the soul. We have no eye for these great and fine discoveries. We are dazzled by the material progress that Western science has made. Ancient India has survived because Hinduism was not developed along material but spiritual lines."

"Hinduism is a living organism liable to growth and decay subject to the laws of Nature. One and indivisible at the root, it has grown into a vast tree with innumerable branches. The changes in the season affect it. It has its autumn and its summer, its winter and its spring. It is, and is not, based on scriptures. It does not derive its authority from one book. Non violence has found the highest expression and application in Hinduism."

"Hinduism is a living organism. One and indivisible at the root, it has grown into a vast tree with innumerable branches. Knowledge is limitless and so also the application of truth. Everyday we add to our knowledge of the power of Atman (soul) and we shall keep on doing so."

"I have no other wish in this world but to find light and joy and peace through Hinduism."

"Hindu Dharma is like a boundless ocean teeming with priceless gems. The deeper you dive the more treasures you find."

"Nor, do I believe in inequalities between human beings. We are all absolutely equal. But equality is of the souls and not the bodies. Hence, it is a mental state. We need to think of, and to assert, equality because we see great inequality in the physical world. We have to realize equality in the midst of this apparent external inequality. Assumption of superiority by any person over any other is a sin against God and man. Thus caste, in so far as it connotes distinctions in status, is an evil."

"Truth alone will endure, all the rest will be swept away before the tide of time. I must continue to bear testimony to truth even if I am forsaken by all. Mine may today be a voice in the wilderness, but it will be heard when all other voices are silenced, if it is the voice of Truth."

"An unjust law is itself a species of violence. Arrest for its breach is more so. Now the law of nonviolence says that violence should be resisted not by counter-violence but by nonviolence. This I do by breaking the law and by peacefully submitting to arrest and imprisonment."

"We were strangers to this sort of classification – ‘animists’, ‘aborigines’, etc., - but we have learnt it from English rulers."

"My life is my message."

"You assist an unjust administration most effectively by obeying its orders and decrees. An evil administration never deserves such allegiance. Allegiance to it means partaking of the evil. A good person will resist an evil system with his whole soul. Disobedience of the laws of an evil state is therefore a duty."

"During my travels, I find a general belief that to turn a Christian is to turn European; to become self-willed, and give up self-restraint, use only foreign cloth, dress oneself in European style and start taking meat and brandy. But I think the fact is, if a person discards his country, his customs and his old connections and manners when he changes his religion, he becomes all the more unfit to gain a knowledge of God. For, a change of religion means really a conversion of the heart. When there is a real conversion, a man's heart grows. But in this country one finds that conversion brings about deep disdain for one's old religion and its followers, i.e., one's old friends and relatives. The next change that takes place is that of dress and manners and behaviour. All that does great harm to the country."

"I do not regard Jainism or Buddhism as separate from Hinduism. Hinduism believes in the oneness not of merely all human life but in the oneness of all that lives."

"Unfortunately, Christianity in India has been inextricably mixed up for the last one hundred years with the British rule. It appears to us as synonymous with the materialistic civilization and imperialistic exploitation by the strong white races of the weaker races of the world. Its contribution to India has been therefore largely of a negative character. It has done some good in spite of its professors. It has shocked us into setting our own house in order."

"Conversion in the sense of self-purification, self-realization, is the crying need of the hour. That, however, is not what is meant by proselytising. To those who would convert India, might it not be said, ‘physician heal thyself’?"

"It is no use trying to fight these forces [of materialism] without giving up the idea of conversion, which I assure you is the deadliest poison which ever sapped the fountain of truth."

"If I had power and could legislate, I should certainly stop all proselytising. It is the cause of much avoidable conflict between classes and unnecessary heart-burning among the missionaries... In Hindu households the advent of a missionary has meant the disruption of the family coming in the wake of change of dress, manners, language, food and drink. ... The other day a missionary descended on a famine area with money in his pocket, distributed it among the famine-stricken, converted them to his fold, took charge of their temple and demolished it. This is outrageous. The temple could not belong to the converted, and it could not belong to the Christian missionary. But this friend goes and gets it demolished at the hands of the very men who only a little while ago believed that God was there."

"In my opinion, they are not examples of real conversion. If a person through fear, compulsion, starvation or for material gain or consideration goes over to another faith, it is a misnomer to call it conversion. Most cases of mass conversion, of which we have heard so much during the past two years, have been to my mind false coin... I would, therefore, unhesitatingly re-admit to the Hindu fold all such repentants without much ado, certainly without any shuddhi... And as I believe in the equality of all the great religions of the earth, I regard no man as polluted because he has forsaken the branch on which he was sitting and gone over to another of the same tree. If he comes to the original branch, he deserves to be welcomed and not told that he had committed sin by reason of his having forsaken the family to which he belonged. In so far as he may be deemed to have erred, he has sufficiently purged himself of it when he repents of the error and retraces his step."

"A universal language for India should be Hindi, with the option of writing in Persian or Nagari characters. In order that Hindus and Mahomedans may have closer relations, it is necessary to know both the characters. And, if we can do this, we can drive the English language out of the field in a short time. All this is necessary for us, slaves. Through our slavery the nation has been enslaved, and it will be free with our freedom."

"If all the Punjabis were to die to the last man without killing, Punjab will be immortal. ... Offer yourselves as non-violent, willing sacrifices."

"If Brahmanism does not revive, Hinduism must perish. [...] I will not like to live in an India which has ceased to be Hindu."

"I have a great respect for Christianity. I often read the Sermon on the Mount and have gained much from it. I know of no one who has done more for humanity than Jesus. In fact, there is nothing wrong with Christianity, but the trouble is with you Christians. You do not begin to live up to your own teachings."

"The police... should never go on strike. Theirs was an essential service and they should render that service, irrespective of their pay. There were several other effective and honourable means of getting grievances redressed."

"I may defend a Muslim's stand that he is a Muslim first and an Indian afterwards , for I myself say that I am a Hindu first and am therefore a true Indian ."

"Poverty is the worst kind of violence."

"Whatever you do will be insignificant, but it is very important that you do it."

"If you don't ask, you don't get."

"Live as if you were to die tomorrow. Learn as if you were to live forever."

"I have never advocated "passive" anything. We must never submit to unjust laws. Never. And our resistance must be active and provocative."

"The greatness of a nation and its moral progress can be judged by the way its animals are treated."

"I like your Christ. I do not like your Christians. Your Christians are so unlike your Christ. The materialism of affluent Christian countries appears to contradict the claims of Jesus Christ that says it's not possible to worship both Mammon and God at the same time."

"[asked what he thought of modern civilization] That would be a good idea."

"What we are doing to the forests of the world is but a mirror reflection of what we are doing to ourselves and to one another."

"To believe in something, and not to live it, is dishonest."

"First they ignore you, then they laugh at you, then they fight you, then you win."

"An eye for an eye will make the whole world blind."

"God has no religion."

"Hate the sin and love the sinner."

"As human beings, our greatness lies not so much in being able to remake the world — that is the myth of the "atomic age" — as in being able to remake ourselves."

"Action expresses priorities."

"There is enough wealth in the world to satisfy everyone's needs, ...'. This quote is actually credited to an American pastor of Swiss origin Frank Buchman, founder of the Moral Rearmament movement. Misquotes that Bapu is forced to wear."

"We need to be the change we wish to see in the world."

"When I despair, I remember that all through history the way of truth and love has always won. There have been tyrants and murderers, and for a time they can seem invincible. But in the end they always fall. Think of it—always... When you are in doubt that that is God's way, the way the world is meant to be... think of that."

"A patient is the most important person in our hospital. He is not an interruption to our work, he is the purpose of it. He is not an outsider in our hospital. He is part of it. We are not doing him a favour by serving him. He is doing us a favour by giving us an opportunity to do so. Attributed to Gandhi since the 1970s. While Gandhi was in charge of a company of stretcher bearers, he did not run a hospital. The origin of this quote can be found in a number of business publications in the 1940s. A version attributed to Gandhi in a 1970 advertisement in Foreign Trade of India states "A customer is the most important visitor on our premises." The quote is the motto of Bombay Hospital, but no attribution to Gandhi is currently given."

"My family instilled in me the story of Gandhi who freed India from British rule without firing a single bullet. Gandhi famously gave up all of his worldly possessions except for five, his dhoti, his walking stick, his book. He gave up everything to dedicate himself to public service."

"And Gandhi is my inspiration as I have with joy given up everything to dedicate my life to public service to be your public servant, inspired by Gandhi. It was Mahatma Gandhi who inspired Martin Luther King Jr, one of our nation's greatest civil rights heroes."

"All of us are limited and contextualised by our circumstance of body, mind, etc in ways that are very different from others. These are our relative truths. Gandhi worked upon them to evolve a higher understanding and move towards the absolute truth."

"His life, as you know, is as a beacon which shines [ever] bright to those that need it most."

"My own view is that great men are of great service to their country but they are also at certain times a great hinderance to the progress of their country. There is one incident in Roman History which comes to my mind on this occasion. When Caesar was done to death and the matter was reported to Cicero, Cicero said to the messengers, "Tell the Romans your hour of liberty has come." While one regrets the assassination of Mr Gandhi, one can't help finding in his heart the echo of the sentiments, expressed by Cicero on the assassination of Caesar. Mr Gandhi had become a positive danger to this country. He had choked all free-thought. He was holding together the Congress, which is a combination of all the bad and selfseeking elements in society who agreed on no social or moral principle governing the life of society except the one of praising and flattering Mr Gandhi. Such a body is unfit to govern a country. As the Bible says 'that sometimes good cometh out of evil', so also I think that good will come out of the death of Mr Gandhi. It will release people from bondage to a superman, it will make them think for themselves and it will compel them to stand on their own merits."

"I always say that as I met Mr Gandhi in the capacity of an opponent, I have a feeling that I know him better than most other people, because he had opened his real fangs to me, I could see the inside of the man, you see while others who generally went there as devotees, saw nothing of him, except the external appearance, which he had put up as a Mahatma. But I saw him in his human capacity, the bare men in him, and so I say that I understand him better than most of the people who have associated themselves with him."

"Well, I must say at the outset that I feel quite surprised you see the interest the outside world western world particularly seems to be taking in Mr Gandhi. I can’t understand that so far as India is concerned, He was in my judgement, he was an episode in the history of India, never an epoch-maker. Gandhi has already vanished from the memory of people of this country, His memory is kept up because Congress party you see annually gives holiday, either on his birthday or some other day connected with some event in his life, has a celebration every year going on for seven days in a week, naturally people memory is revived, but if this artificial respiration were not given, I think Gandhi would belong long forgotten."

"But Mr Gandhi has never protested against such murders. Not only have the Musalmans not condemned these outrages but even Mr Gandhi has never called upon the leading Muslims to condemn them. He has kept silent over them. Such an attitude can be explained only on the ground that Mr Gandhi was anxious to preserve Hindu-Moslem unity and did not mind the murders of a few Hindus if it could be achieved by sacrificing their lives. This attitude to excuse the Muslims any wrong, lest it should injure the cause of unity, is well illustrated by what Mr Gandhi had to say in the matter of the Mopla riots.... He has never called the Muslims to account even when they have been guilty of gross crimes against Hindus."

"Tagore is essentially a modern; Mahatma Gandhi is the St. Francis of Assisi of our own days."

"A divinely inspired saint I know that I am expressing the views of the British people in offering to his fellow countrymen our deep sympathy in the loss of their greatest citizen. Mahatma Gandhi, as he was known in India, was one of the outstanding figures in the world today, but he seemed to belong to a different period of history. Living a life of extreme asceticism, he was revered as a divinely inspired saint by millions of his fellow countrymen. His influence extended beyond the range of his co-religionists. For a quarter of a century, this one man has been the major factor in every consideration of the Indian problem. He had become the expression of the aspirations of the Indian people for independence, but he was not just a nationalist. His most distinctive doctrine was that of non-violence. He believed in a method of passive resistance to those forces which he considered wrong. The sincerity and devotion with which he pursued his objectives are beyond all doubt. The hand of the murderer has struck him down and a voice which pleaded for peace and brotherhood has been silenced, but I am certain that his spirit will continue to animate his fellow countrymen and will plead for peace and concord."

"When Gandhi's movement was started, I said that this movement would lead either to a fiasco or to a great confusion. And I see no reason to change my opinion. Only I would like to add that it has led to both."

"As for Gandhi, why should you suppose that I am so tender for the faith of the Mahatma? I do not call it faith at all, but a rigid mental belief and what he calls soul-force is only a strong vital will which has taken a religious turn. That, of course, can be a tremendous force for action, but unfortunately Gandhi spoils it by his ambition to be a man of reason, while in fact he has no reason in him at all, never was reasonable at any moment in his life and, I suppose, never will be. What he has in its place is a remarkable type of unintentionally sophistic logic. Well, what this reason, this amazingly precisely unreliable logic brings about is that nobody is even sure and, I don't think, he is himself really sure what he will do next. He has not only two minds but three or four minds, and all depends on which will turn up topmost at a particular moment and how it will combine with the others. There would be no harm in that, on the contrary these might be an advantage if there were a central Light somewhere choosing for him and shaping the decision to the need of the action. He thinks there is and calls it God... but it has always seemed to me that it is his own mind that decides and most often decides wrongly. Anyhow I cannot imagine Lenin or Mustapha Kemal not knowing their own minds or acting in this way... even their strategic retreats were steps towards an end clearly conceived and executed. But whatever it be it is all mind action and vital force in Gandhi. So why should he be taken as an example of the defeat of the Divine or of a spiritual Power? I quite allow that there has been something behind Gandhi greater than himself and you can call it the Divine or a Cosmic Force which has used him, but then there is that behind everybody who is used as an instrument for world ends,... behind Kemal and Lenin also; so that is not germane to the matter."

"Some prominent national workers in India seem to me to be incarnations of some European force here. They may not be incarnations, but they may be strongly influenced by European thought. For instance Gandhi is a European - truly, a Russian Christian in an Indian body. And there are some Indians in European bodies! Yes. When the Europeans say that he is more Christian than many Christians (some even say that he is “Christ of the modern times”) they are perfectly right. All his preaching is derived from Christianity, and though the garb is Indian the essential spirit is Christian. He may not be Christ, but at any rate he comes in continuation of the same impulsion. He is largely influenced by Tolstoy, the Bible, and has a strong Jain tinge in his teachings; at any rate more than by the Indian scriptures - the Upanishads or the Gita, which he interprets in the light of his own ideas."

"...I am not right in saying that Gandhi is a Russian Christian, because he is so very dry. He has got the intellectual passion and a great moral will-force, but he is more dry than the Russians. The gospel of suffering that he is preaching has its root in Russia as nowhere else in Europe... other Christian nations don't believe in it. At the most they have it in the mind, but the Russians have got it in their very blood. They commit a mistake in preaching the gospel of suffering, but we also commit in India a mistake in preaching the idea of vairagya [disgust with the world]."

"[They] would not oppose Gandhiji even when they were not fully convinced, ...were generally content to follow Gandhiji’s lead.... They rarely tried to judge things on their own, and in any case they were accustomed to subordinate their judgment to Gandhiji. As such discussion with them was almost useless. After all our discussions, the only thing they could say was that we must have faith in Gandhiji. They held that if we trusted him he would find some way out."

"It seemed a miracle that I would meet, and have the blessing to know and work with, one of the two saints of the phenomenon which had won my heart when I was barely sixteen years old: the concept of radical nonviolence, introduced to the world as a revolutionary political tool by Mahatma Gandhi in India, and reintroduced now by Martin Luther King, Jr., in the United States of America."

"He carried his own tune, and millions of people heard it."

"It is sometimes said that Britain liberated India. In fact the reverse is the truth. Gandhi and Nehru liberated us. By winning their freedom, they freed us from the ignorance and prejudice that lay behind the myth of Britain's imperial destiny."

"Under the Gandhi Raj there is no Free Speech, no open meeting except for Non-Co-operators Social and religious boycott, threats of personal violence, spitting, insults in the streets, are the methods of oppression. Mob support is obtained by wild promises, such as the immediate coming of Swaraj, when there will be no rents, no taxes, by giving to Mr. Gandhi high religious names, such as Mahatma and Avatara, assigning to him supernatural powers and the like."

"It is impossible for me to ignore that you are in a different category from any person I have ever tried, or am likely to try. It is nevertheless my duty to sentence you – to six years imprisonment. [A stunned intake of breath from the whole courtroom, then in absolute silence the clerk scribbles the sentence in his notebook. A pause. The Judge lowers his eyes.] If however His Majesty's Government could – at some later date – see fit to reduce that term, no one would be better pleased than I."

"Gandhi proved it is possible to fight for one's people and win without for a moment losing the world's respect."

"Economic power has to precede political power. Gandhi understood this when, in 1930, he and his followers resolved to defy the British government's salt monopoly by making their own salt from the sea; this boycott was one of the crucial steps in the Indian fight for independence."

"It is alarming and also nauseating to see Mr. Gandhi, a seditious middle temple lawyer, now posing as a fakir of a type well known in the east, striding half-naked up the steps of the viceregal palace, while he is still organizing and conducting a defiant campaign of civil disobedience, to parley on equal terms with the representative of the king-emperor."

"Mr. Gandhi has gone very high in my esteem since he stood up for the untouchables ... I do not care whether you are more or less loyal to Great Britain ... Tell Mr. Gandhi to use the powers that are offered and make the thing a success."

"An enigmatic character, sly and acetic, ambitious and devout, one of those gurus who exert an incredible magnetism on the crowds and often lead them to disaster (…) a sentimental religiosity coupled with a lack of scruples (…) During his lifetime, no one could stop his fateful influence. It will take a long time before the victims of his charisma, in India as well as in the West, dare to make an account of his actions. (…) [Gandhi’s religion consisted in] ‘extreme puritanism, the strictest vegetarianism, the total absence of metaphysical concerns and philosophical culture, and, conversely, the grossest religious sentimentalism [in which] icy puritanism masks dishonesty."

"Mahatma Gandhi, the renowned disciple of nonviolence, defined the sentiment behind namaste: “I honor the place in you where the entire Universe resides. I honor the place in you of Light, Love, Truth, Peace and Wisdom. I honor the place where, when you are in that place and I am in that place, there is only one of us.”"

"Not since St. Francis of Assisi has any life known to history been so marked by gentleness, disinterestedness, simplicity, and forgiveness of enemies."

"This Jonah of revolution, this general of unbroken disasters was the mascot of the bourgeoisie in each wave of the developing Indian struggle.Gandhi's strategy...was not a strategy intended to lead to the victory of independence, but to find the means in the midst of a formidable revolutionary wave to maintain leadership of the mass movement and yet place the maximum bounds and restraints upon it."

"A lot of people are waiting for Martin Luther King or Mahatma Gandhi to come back — but they are gone. We are it. It is up to us. It is up to you."

"Gandhi and Lord Irwin, former Viceroy to India, were friends. On their return from the Round Table Conference at London, Lord Irwin paid a visit to the Mahatma in his ashram. During the conversation Lord Irwin put this question to his host: "Mahatma, as man to man, tell me what you consider to be the solution to the problems of your country and mine." Taking up a little book from the nearby lampstand, Gandhi opened it to the fifth chapter of Matthew and replied, "When your country and mine shall get together on the teachings laid down by Christ in this Sermon on the Mount, we shall have solved the problems not only of our countries but those of the whole world.""

"Taken on the whole, I would believe that Gandhi's views were the most enlightened of all the political men of our time. We should strive to do things in his spirit: not to use violence for fighting for our cause, but by non-participation of anything you believe is evil."

"Generations to come, it may well be, will scarce believe that such a man as this one ever in flesh and blood walked upon this Earth."

"Everyone concerned in the better future of mankind must be deeply moved by the tragic death of Mahatma Gandhi. He died as the victim of his own principles, the principle of nonviolence. He died because in time of disorder and general irritation in his country, he refused armed protection for himself. It was his unshakable belief that the use of force is an evil in itself, that therefore it must be avoided by those who are striving for supreme justice to his belief. With his belief in his heart and mind, he has led a great nation on to its liberation. He has demonstrated that a powerful human following can be assembled not only through the cunning game of the usual political manoeuvres and trickeries but through the cogent example of morally superior conduct of life. The admiration for Mahatma Gandhi in all countries of the world rests on recognition, mostly sub-conscious, recognition of the fact that in our time of utter moral decadence, he was the only statesman to stand for a higher level of human relationship in political sphere. This level we must, with all our forces, attempt to reach. We must learn the difficult lesson that an endurable future of humanity will be possible only if, also in international relations, decisions are based on law and justice and not on self-righteous power, as they have been upto now."

"It takes a permanent suspension of the power of discrimination to believe in the syrupy Gandhian syncretism which still prevails in India. The Mahatma’s outlook was neither realistic nor Indian. Not even the Jain doctrine of Anekantavada, “pluralism”, had been as mushy and anti-intellectual as the suspension of logic that is propagated in India under Gandhi’s name. It could only come about among post-Christian Westerners tired of doctrinal debates, and from their circles, Gandhi transplanted it to India."

"India had barely become independent, in 1947, when Pakistan invaded Kashmir, which at the time was ruled by a maharajah. The mahara­jah fled, and the people of Kashmir, led by Sheikh Abdullah, asked for Indian help. Lord Mountbatten, who was still governor general, replied that he wouldn’t be able to supply aid to Kashmir unless Pakistan declared war, and he didn’t seem bothered by the fact that the Pakistanis were slaughtering the population. So our leaders decided to sign a document by which they bound themselves to go to war with Pakistan. And Mahatma Gandhi, apostle of nonviolence, signed along with them. Yes, he chose war. He said there was noth­ing else to do. War is inevitable when one must defend somebody or defend oneself."

"Among Gandhi’s best-known pronouncements on industrial capitalism are these famous lines written in 1928: “God forbid that India should ever take to industrialism after the manner of the West. If an entire nation of 300 millions [sic] took to similar economic exploitation, it would strip the world bare like locusts.”"

"Mahatma Gandhi stands squarely with Maharshi Dayananda, Bankim Chandra, Swami Vivekananda, Lokamanya Tilak and Sri Aurobindo in developing the language of Indian nationalism. His mistake about Islam does not diminish the lustre of that language which he spoke with full faith and confidence. On the contrary, his mistake carries a message of its own. [...] It must be admitted that the failure which the Mahatma met vis-à-vis the Muslims was truly of startling proportions (...) his policy towards Muslims had been full of appeasement at the cost of Hindu society. But nothing had helped. Muslims had continued to grow more and more hostile (...) there must be something very hard in the heart of Islam that even a man of an oceanic goodwill like Mahatma Gandhi failed to move it."

"When the World Press published lists of the great men and women of the 20th century, the names Mohandas Gandhi and Nelson Mandela rose surely above all."

"Before the advent of Gandhi there was an open atmosphere in public discourse… After Gandhiji took the stage, this culture of free and open disagreement and debates vanished. It was said that the political stand of the entire country should be one, and that Gandhiji’s frontal leadership should be unhindered. It was said that if Gandhiji spoke, the nation spoke. The reasoning offered was as follows: unless the nation adopted this unquestioning mentality, we would not get freedom from the British… from then onwards, People were prohibited from taking his name without the mandatory honorific of “Mahatma.” Gandhiji’s thought was the nation’s thought."

"As with all great men, different aspects stand out for different people. That which gave him his exceptional position in India was something different from that which won for him the admiration of friends in Western countries, which is another way of saying that the man himself was larger than any attempts made to paint his portrait. There was a directness about him which was singularly winning, but this could be accompanied by a subtlety of intellectual process which could sometimes be disconcerting. To appreciate what was passing in his mind it was necessary, if not to start from the same point, at least to understand very clearly what was the starting point for him; and this was nearly always very human and very simple."

"I remember when I first went to India talking about him to C. F. Andrews who, I imagine, was closer to him than any other European. He said, as indeed was clear when it came to the Round Table Conference, that Mr. Gandhi cared little for constitutions and constitutional forms. What he was concerned with was the human problem of how the Indian poor lived. Constitutional reform was important and necessary for the development of India's personality and self-respect; but what really mattered were the things that affected the daily lives of the millions of his fellow countrymen—salt, opium, cottage industries, and the like. I have no doubt this was true, and though it was easy to smile at the devotion of Mr. Gandhi to the spinning wheel, while Congress was largely dependent for its funds upon the generosity of wealthy Indian mill owners, the wheel none-the-less stood for something fundamental in his philosophy of life."

"He was the natural knight errant, fighting always the battle of the weak against suffering and what he judged injustice. The claims of Indians in South Africa, the treatment of Indian labourers in the indigo fields in India, the thousands rendered homeless by the floods of Orissa, and above everything the suffering arising from communal hatreds—all these were in turn a battlefield on which he fought with all his strength for what to him was the cause of humanity and right."

"The episodes I have quoted will suffice to show on the personal side what reason I had to value his friendship, and I can think of no person whose undertaking to respect a confidence I should ever have been more ready to accept than his. Measured by human standards, the abrupt cutting short of his life was a tragic deprivation for the country that he loved."

"Mahatma Gandhi is the greatest living exponent of successful pacifism. He has demonstrated that pacifism in action can be a force in world politics. It proved itself, that is to say, a stronger instrument than the instrument of government by force and oppression. In South Africa, his success was complete; in India it was very considerable; and had his following been larger and more uniformly non-violent, his pacific instrument would have triumphed."

"Gandhi, like Jefferson, thought of politics in moral and religious terms. That is why his proposed solutions bear so close a resemblance to those proposed by the great American. That he went further than Jefferson — for example, in recommending economic as well as political decentralization and in advocating the use of satyagraha in place of the ward's "elementary exercises of militia"-is due to the fact that his ethic was more radical and his religion more profoundly realistic than Jefferson's. Jefferson's plan was not adopted; nor was Gandhi's. So much the worse for us and our descendants."

"It would not be extravagant to consider Gandhi as one of the most revolutionary of individualists and one of the most individualistic of revolutionaries in world history."

"Gandhi could not regard good government as better than self-government because he believed there was a connection between individual and national self-rule."

"I could find no explanation worthy of the Mahatma for his decision to accept leadership of the khilafat movement. The decision, it seemed to me, revealed the great man's proverbial Achilles' heel."

"But, he was a bhakt not of Ram in his totality, that is of Ram the warrior also, but of Ram as Purushottam Purusha, that is, of Ram who set the ideal for ethical life."

"However pure Mr. Gandhi's character may be, he must appear to me from the point of view of religion inferior to any Musalman, even though he be without character... Yes, according to my religion and creed, I do hold an adulterous and a fallen Musalman to be better than Mr. Gandhi."

"Your methods have already caused splits and division in almost every institution that you have approached…not only amongst the Hindus and Muslims, but between Hindus and Hindus and Muslims and Muslims, and even between father and sons."

"I am shocked to learn of the most dastardly attack on the life of Mr. Gandhi, resulting in his death. Whatever our political differences, he was one of the greatest men produced by the Hindu community, and a leader who commanded their universal confidence and respect. I wish to express my deep sorrow, and sincerely sympathize with the great Hindu community and his family in their bereavement at this momentous, historical and critical juncture so soon after the birth of freedom for Hindustan and Pakistan. The loss of dominion of India is irreparable, and it will be very difficult to fill the vacuum created by the passing way of such a great man at this moment."

"With Lenin he shared a quasi-religious approach to politics, though in sheer crankiness he had much more in common with Hitler (…) One of his favourite books was Constipation and Our Civilization, which he constantly reread. (…) His eccentricities appealed to a nation which venerates sacral oddity. But his teachings had no relevance to India’s problems. (…) His food policy would have led to mass starvation. In fact Gandhi’s own ashram (…) had to be heavily subsidized by three merchant princes.‘And Gandhi was expensive in human life as well as money. The events of 1920–21 indicated that though he could bring a mass-movement into existence, he could not control it. Yet he continued to play the sorcerer’s apprentice, while the casualty bill mounted into hundreds, then thousands, then tens of thousands, and the risks of a gigantic sectarian and racial explosion accumulated. This blindness to the law of probability in a bitterly divided subcontinent made nonsense of Gandhi’s professions that he would not take life in any circumstances."

"He who lived by non-violence appeared to be defeated by violence. For a brief moment the light seemed to have gone out. Yet his teachings and the example of his life live on in the minds and hearts of millions of men and women. Yes, the light is still shining, and the heritage of Mahatma Gandhi speaks to us still. And today as a pilgrim of peace I have come here to pay homage to Mahatma Gandhi, hero of humanity."

"He was the only ray of light to help us through these darkest days."

"Prior to reading Gandhi, I had about concluded that the ethics of Jesus were only effective in individual relationships. The "turn the other cheek" philosophy and the "love your enemies" philosophy were only valid, I felt, when individuals were in conflict with other individuals; when racial groups and nations were in conflict, a more realistic approach seemed necessary. But after reading Gandhi, I saw how utterly mistaken I was. Gandhi was probably the first person in history to lift the love ethic of Jesus above mere interaction between individuals to a powerful and effective social force on a large scale. Love for Gandhi was a potent instrument for social and collective transformation. It was in this Gandhian emphasis on love and nonviolence that I discovered the method for social reform that I had been seeking. The intellectual and moral satisfaction that I failed to gain from the utilitarianism of Bentham and Mill, the revolutionary methods of Marx and Lenin, the social contracts theory of Hobbes, the "back to nature" optimism of Rousseau, the superman philosophy of Nietzsche, I found in the nonviolent resistance philosophy of Gandhi."

"When all is said, the Mahatma, in his humble and heroic ways, was the greatest living anachronism of the twentieth century; and one cannot help feeling, blasphemous though it may sound, that India would be better off today and healthier in mind, without the Gandhian heritage."

"Hinduism in its most perverted forms was preached and practised by Gandhi. He tried to obliterate the distinction between the life of a monk and the life of a householder by making ordinary people behave like monks. He wanted India to have a monkish economy, a monkish politics, a monkish foreign policy and a monkish defence policy. Consequently, under the leadership of Gandhi, India acquired a great heart but lost its head."

"Gandhi was the last political leader in the world who was a person, not a mask or a radio voice or an institution. The last on a human scale. The last for whom I felt neither fear nor contempt nor indifference but interest and affection...he was dear to me because he had no respect for railroads, assembly-belt production, and other knick-knacks of liberalistic progress, and insisted on examining their human (as against their metaphysical) value."

"History must begin by discounting the halo of semi-divinity — and therefore also of infallibility — which was cast round Gandhi during his life and continues to a large extent even now, thanks to the propaganda to exploit his name for political purposes... I yield to none in my profound respect for Gandhi, the saint and the humanitarian... It has been my painful duty to show that, looked at strictly from this point of view, the popular image of Gandhi cannot be reconciled with what he actually was. A historian must uphold the great ideal of truth which was so dear to Gandhi himself, and if we delineate the political life of Gandhi with strict adherence to truth, the whole truth and nothing but the truth, it will, I believe, be patent to all that Gandhi was lacking in both political wisdom and political strategy — as we commonly understand these terms — and far from being infallible, committed serious blunders, one after another, in pursuit of some Utopian ideals and methods which had no basis in reality. It will also be seen that the current estimate of the degree or extent of his success bears no relation to actual facts... That Gandhi played a very great role in rousing the political consciousness of the masses nobody can possibly deny. But it would be a travesty of truth to give him the sole credit for the freedom of India, and sheer nonsense to look -upon Satyagraha (or Charka, according to some) as the unique weapon by which it was achieved. As mentioned above, Gandhi’s followers could not wield this weapon forged by him and therefore it never came into play. A successful Satyagraha, as conceived by Gandhi, would necessarily mean that the British had given up their hold on India in a mood of repentance or penitence for their past sinful acts in India. But of this we have no evidence whatsoever."

"Gandhi combined in himself the dual role of a saint and an active politician...[his] followers did not make this distinction and gave unto the political leader what was really due to the saint...best illustrated by the implicit faith in, and unquestioning obedience to Gandhi...shown by even very highly eminent persons. They mostly belonged to two categories. The first comprised those who willingly surrendered their conscience and judgement to the safe keeping of the political Guru... the second...consisted of those who fell a victim to the magic charm of Gandhi even though they fumed and fretted at his...irrational dogmas repulsive to their own independent judgment... he placed the cult of non-violence above everything else—even above the independence of India... To Gandhi, not only was independence of India a minor issue as compared with the principle of non-violence, but it is painful...to relate, he was even prepared to postpone Swaraj activity if thereby he could advance the interest of the Khilafat... Gandhi was a dictator who could not tolerate opposition. In 1930, he deliberately excluded from the Working Committee...those who differed from his views..."

"India is Gandhi's country of birth; South Africa his country of adoption. He was both an Indian and a South African citizen. Both countries contributed to his intellectual and moral genius, and he shaped the liberatory movements in both colonial theaters. He is the archetypal anticolonial revolutionary. His strategy of noncooperation, his assertion that we can be dominated only if we cooperate with our dominators, and his nonviolent resistance inspired anticolonial and antiracist movements internationally in our century."

"He dared to exhort nonviolence in a time when the violence of Hiroshima and Nagasaki had exploded on us; he exhorted morality when science, technology and the capitalist order had made it redundant; he replaced self-interest with group interest without minimizing the importance of self. In fact, the interdependence of the social and the personal is at the heart of his philosophy. He seeks the simultaneous and interactive development of the moral person and the moral society."

"In the Civil Disobedience Campaign of 1930, Gandhi demonstrated the living power of non-violence, a magnificent example to a world that increasingly understands no power but the sword, and which is seemingly incapable of learning that violence never defeats violence but merely begets it."

"It is my conviction and shraddha (faith) that even on economic issues, Gandhi is relevant even today.... So in every aspect of my social reform efforts, you will see the imprint of Gandhi.... I bring every little aspect of Gandhi ji's life into my work. In social forestry, that is, in planting trees outside forest areas, Gujarat is number one in India... We have also incentivized every village to have a panchvati (a green belt drawing its name from the forest in which Ram, Lakshman, and Sita lived during their years of exile).... This is part of putting our traditions and Gandhian values to creative use."

"I am thinking of the anger Gandhi experienced that fateful night of May 31, 1893, when he was thrown off the train at Pietermaritzburg a week after his arrival in South Africa. This was no minor irritation; according to his own testimony, Gandhi was furious. That, along with the fact that Gandhi is more than usually articulate about his inner experiences, is what makes this event (among millions of similar insults human beings endure at one another's hands) such an important window into the dynamics of nonviolent conversion. The first clue as to how he finally succeeded, after a night of bitter reflection, to see the creative way out is that he didn't take the insult personally; he saw in it the whole tragedy of man's inhumanity to man, the whole outrage of racism. Not “they can’t do this to me,” but “how can we do this to one another?”"

"During the 1920's and 1930's young radicals like Jawaharlal Nehru, Subhas Bose and Jayaprakesh Narayan were straining at the leash: they fretted at the patient and peaceful methods of the Mahatma. The Indian communists dubbed him a charismatic but calculating leader who knew how to rouse the masses but deliberately contained and diverted their revolutionary ardour so as not to hurt the interests of British imperialists and Indian capitalists."

"Gandhiji came to the conclusion that his personality was acting as an incubus and smothering free self-expression in the Congress and thereby arresting its natural growth, so that from being ‘the most representative and democratic organisation’ it stood in danger of degenerating into an organisation ‘dominated by one personality' in which ‘there was no play of reason.’ They could never realise the full potency of truth or non-violence that way. For that they had to learn ‘to think and act naturally."

"What a wonderful man was Gandhiji after all, with his amazing and almost irresistible charm and subtle power over people. His writings and his sayings conveyed little enough impression of the man behind; his personality was far bigger than they would lead one to think. And his services to India, how vast they had been. He had instilled courage and manhood in her people, and discipline and endurance, and the power of joyful sacrifice for a cause, and, with all his humility, pride. Courage is the one sure foundation of character, he had said, without courage there is no morality, no religion, no love. “One cannot follow truth or love so long as one is subject to fear.” With all his horror of violence, he had told us that “cowardice is a thing even more hateful than violence”. And “discipline is the pledge and guarantee that a man means business. There is no deliverance and no hope without sacrifice, discipline, and self-control. Mere sacrifice without discipline will be unavailing.” Words only and pious phrases perhaps, rather platitudinous, but there was power behind the words, and India knew that this little man meant business."

"Friends and comrades, the light has gone out of our lives and there is darkness everywhere. I do not know what to tell you and how to say it. Our beloved leader, Bapu as we called him, the Father of the Nation, is no more. Perhaps I am wrong to say that. Nevertheless, we will never see him again as we have seen him for these many years. We will not run to him for advice and seek solace from him, and that is a terrible blow, not to me only, but to millions and millions in this country."

"Great men and eminent men have monuments in bronze and marble set up for them, but this man of divine fire managed in his life-time to become enshrined in millions and millions of hearts so that all of us became somewhat of the stuff that he was made of, though to an infinitely lesser degree. He spread out in this way all over India, not in palaces only, or in select places or in assemblies, but in every hamlet and hut of the lowly and those who suffer. He lives in the hearts of millions and he will live for immemorial ages."

"My respect and admiration for Gandhi, though not uncritical, was deep."

"I am mindful that I might not be standing before you today, as President of the United States, had it not been for Gandhi and the message he shared with America and the world."

"Although no doubt he was shrewd enough in detecting dishonesty, he seems wherever possible to have believed that other people were acting in good faith and had a better nature through which they could be approached."

"It is difficult to see how Gandhi's methods could be applied in a country where opponents of the regime disappear in the middle of the night and are never heard of again. Without a free press and the right of assembly, it is impossible not merely to appeal to outside opinion, but to bring a mass movement into being, or even to make your intentions known to your adversary."

"One feels of him that there was much he did not understand, but not that there was anything that he was frightened of saying or thinking. I have never been able to feel much liking for Gandhi, but I do not feel sure that as a political thinker he was wrong in the main, nor do I believe that his life was a failure. ... One may feel, as I do, a sort of aesthetic distaste for Gandhi, one may reject the claims of sainthood made on his behalf (he never made any such claim himself, by the way), one may also reject sainthood as an ideal and therefore feel that Gandhi's basic aims were anti-human and reactionary: but regarded simply as a politician, and compared with the other leading political figures of our time, how clean a smell he has managed to leave behind!"

"The Mahatma was a harmonizer of communities and people. Inclusion and not separation was his way. Hindutva disagreed with Gandhi on his interpretation of Hinduism. The agendas of Hindutva though strong on the issues of self-identity and self-definition, have tended to be separatist. The Vaishnava that he was, Gandhi believed in treating "the suffering of others as his own." From such a point of view, it seems clear that the intolerance of Hindutva will not permit the people of India to build a compassionate and just social order."

"Many of us were educated on the literature of India when we fell in love we read Rabindranath Tagore and when we matured we tried to understand Gandhi."

"Reputed historians and other eminent academicians have not undertaken so far any honest study of Gandhi’s character. Just as little is known of his perverse experiments with women, as little is known of his vicious anger and lacerating speech that he routinely spewed at people who opposed him or rejected him.... He treated those whom he considered inferior to him in status with contempt and in wounding language."

"In the 1980s Gandhi began to influence European public life. He was acknowledged by non-violent revolutionaries in Eastern Europe-Lech Wałęsa in Poland and Václav Havel in Czechoslovakia. In the 1990s the Dalai Lama began to invoke Gandhi in his non-violent effort to gain autonomy for Tibet. In the 1990s Nelson Mandela was in position publicly to acknowledge that "the Gandhian influence dominated freedom struggles on the African continent until the 1960s". At the close of the 20th century, Time chose Gandhi along with Albert Einstein and Franklin Roosevelt as the three most influential persons of the century."

"To make Gandhi appeal to the Western market, he had to be sanctified and turned into Christ – an odd fate for a crafty Gujarati lawyer – and the history of one of the century's greatest revolutions had to be mangled."

"The best rule, according to Gandhi, was self rule. Everything great comes from within. The spiritual progress of a society depends on individuals. Therefore, the individual should be given maximum freedom for evolving without interference."

"To Gandhi, the end is the greatest good of all and this can be realized only in the classless and stateless democracy of autonomous village communities base on non-violence."

"It was Gandhi who made the most significant personal contribution in the history of the nonviolent technique, with his political experiments in the use of noncooperation, disobedience and defiance to control rulers, alter government policies, and undermine political systems. With these experiments the character of the technique was broadened and its practice refined. Among the modifications Gandhi introduced were greater attention to strategy and tactics, a more judicious use of the armory of nonviolent methods, and a conscious association between mass political action and the norm of nonviolence."

"Impression of Gandhi! You might as well ask one to give his impression of the Himalayas."

"...sustainability is not compatible with the existing profit- and growth-oriented development paradigm. And this means that the standard of living of the North's affluent societies cannot be generalized. This was already clear to Mahatma Gandhi 60 years ago,who, when asked by a British journalist whether he would like India to have the same standard of living as Britain, replied: ‘To have its standard of living a tiny country like Britain had to exploit half the globe. How many globes will India need to exploit to have the same standard of living?’ From an ecological and feminist perspective, moreover, even if there were more globes to be exploited, it is not even desirable that this development paradigm and standard of living was generalized, because it has failed to fulfill its promises of happiness, freedom, dignity and peace, even for those who have profited from it."

"Many analysts have pointed out that Gandhi was in the anarchist tradition and that his anarchism was strongly individualistic. In contrast to the supposedly Oriental view that the individual counts for nothing, Gandhi argued that ‘the individual is the one supreme consideration.’"

"Gandhi repeatedly called himself an anarchist . . . He refused positions of political power ... he called for the abolition of the Indian Congress after independence ... he criticized Nehru's government ... he desired the abolition of the Indian military and the maintenance of, at most, a minimal police force. ... his entire social program revolved around establishing decentralized "village republics" which would use social sanctions to maintain order and which would be free of State control. ... Gandhi was a vigorous opponent of imperialism ... war (including World War II), censorship, and virtually every other kind of State intrusion."

"Gandhi's hatred of State oppression was as passionate and deeply-felt as any contemporary libertarian."

"It is extremely difficult for me to have to differ from Mahatma Gandhi in regard to any matter of principle or method. . . . For what could be a greater joy than to join hands in the field of work with one for whom one has such love and reverence? . . . The difference in our standpoints and temperaments . . . makes the Mahatma’s field of work one which my conscience cannot accept as its own. That is a regret that will abide with me always."

"A madman, mad and arrogant."

"Gandhi linked many ideas to satyagraha which aren't essential to it. His religious ideas (non-possession, non-acquisition, chastity, fasting, vegetarianism, teetotalism) and his economic ideas (self-sufficiency, "bread labour", and agarianianism) don't necessarily have anything to do with post-Gandhian nonviolence."

"Gandhi was a completely unofficial man. He recognized the gulf that lay between the enjoyment of freedom and the exercise of authority. When the Indian National Congress, which he had led intermittently as a movement dedicated to achieving liberation by legal and extra‑legal means, itself grasped for power and became a political party, he withdrew. With an extraordinary persistence he made and kept himself one of the few free men of our time."

"Much in his career remains unexplained if we forget his insistence that religion and politics were bound inextricably in the common search for Truth. "To me," he said, "Truth is God and there is no way to find Truth except the way of nonviolence." Truth conceived as God is of course the Absolute. Truth perceived by man must always be relative, changing according to human contacts developing as men understand better each other, their circumstances and themselves. Gandhi never set out to develop a fixed and final doctrine, but emphasized that his practice of ahimsa, or nonviolence, was always experimental, that his political struggle like his personal life was part of a continuing quest for Truth as manifested existentially, a quest that could never end because human understanding was incapable of comprehending the Absolute. The identification of Truth as the goal of political action, as well as of religious devotion, and the refusal to distinguish between religion and politics, form the background to the great divergences between Gandhi's revolutionary ideas and techniques and those of other contemporary revolutionists ... Unorthodox though he might be, Gandhi fitted into the traditional pattern of the sanyassi who practices non‑attachment in the search for Truth; he was the karma yogin, the man who perfects and purifies himself through action. Yogic disciplines of all kinds are held in India to confer power over destiny, and Gandhi believed that positive action — love and nonviolence — could intangibly influence men and therefore events. With Truth as the goal and at the same time as the principle of action (for in Gandhian terms ends are emergent from means and hence virtually indistinguishable from them), there was no place in Gandhi's idea of revolution for conspiratorial methods or guerrilla activities."

"Gandhi on many occasions declared himself an anarchist — of his own kind — and he created, partly from his readings of Tolstoy and Kropotkin and partly on the basis of Indian communitarian traditions, the plan of a decentralized society based on autonomous village communes."

"Gandhi has sound economic and cultural reasons for encouraging the revival of cottage industries, but he does not counsel a fanatical repudiation of all modern progress. Machinery, trains, automobiles, the telegraph have played important parts in his own colossal life! Fifty years of public service, in prison and out, wrestling daily with practical details and harsh realities in the political world, have only increased his balance, open-mindedness, sanity, and humorous appreciation of the quaint human spectacle."

"Sri Yukteswar used to poke gentle fun at the commonly inadequate conceptions of renunciation. "A beggar cannot renounce wealth," Master would say. "If a man laments: 'My business has failed; my wife has left me; I will renounce all and enter a monastery,' to what worldly sacrifice is he referring? He did not renounce wealth and love; they renounced him!" Saints like Gandhi, on the other hand, have made not only tangible material sacrifices, but also the more difficult renunciation of selfish motive and private goal, merging their inmost being in the stream of humanity as a whole."

"The Devil is a Five-headed Snake, says the father. The son says, Nay, it's a Six-headed one.And then their hearts burn with hate for each others — and they live apart for many years."

"Unbearable becomes the pain in my heart — When I think of my people, broken down, broken by disease in mind and limb. On the edge of life they always linger; For countless are the diseases Of Ignorance and Hunger. And on treacherous paths to Slavery like children blind, they would walk behind strangers from over the sea. O, divine Land, blessed by the gods! O, ancient Mother of Culture and Art! Thy children today are spineless hordes."

"Fools! Do you argue, that things ancient ought, on that account, to be true and noble! Fallacies and Falsehoods there were from time immemorial, and dare you argue that because these are ancient these should prevail? In ancient times, do you think that there was not the ignorant, and the shallow minded? And why after all should you embrace so fondly a carcass of dead thoughts. Live in the present and shape the future, do not be casting lingering looks to the distant past for the past has passed away, never again to return."

"யாமறிந்த மொழிகளிலே தமிழ்மொழி போல் இனிதாவது எங்கும் காணோம்po"

"ஜாதி மதங்களைப் பாரோம் - உயர் ஜன்மம்இத் தேசத்தில் எய்தின ராயின் வேதிய ராயினும் ஒன்றே - அன்றி வேறு குலத்தின ராயினும் ஒன்றே"

"கவிதை எழுதுபவன் கவியன்று. கவிதையே வாழ்க்கையாக உடையோன், வாழ்க்கையே கவிதையாகச் செய்தோன், அவனே கவி"

"Bharathi was a Hindu. But his spirituality was not limited. He sang to the Hindu deities, and at the same time he wrote songs of devotion to Jesus Christ and Allah."

"Driving away fear, breaking the bonds of servitude, Rooting out ignoble thoughts raised the nation, That it may reach lofty heights in the world, The immortal poet who conquered Time! “All are one caste” proclaimed he, Defiling discriminations driving away, Arrived the immortal poet — the cascade of words, And a flame burst of fiery heroism!"

"Bharati's passion for social causes and his wilful disregard for what others thought or said of him made him a perfect lightning rod for controversy. In 1913, in one of the most debated acts of his life, he performed the sacred thread ceremony for a Dalit, Kanakalingam."

"Though Bharathi died so young, he cannot be reckoned with Chatterton and Keats among the inheritors of "unfulfilled renown". His was a name to conjure with, at any rate in South India, while he was still alive. But his fame was not so much as a poet as of a patriot and a writer of patriotic songs. His loudly expressed admiration for Tilak, his fiery denunciations in the Swadesamitran, and the fact that he had to seek refuge in French territory to escape the probing attentions of the Government of Madras, made him a hero and a "freedom fighter". His lilting songs were on numerous lips, and no procession or public meeting in a Tamil district in the days of "non-cooperation" could begin, carry on or end without singing a few of them... Bharathi's love of Tamil, both the language as it was in his own day and the rich literature left as a heritage, was no less than his love of India... When he claims for Valluvan, Ilango and Kamban, Bharathy does so not as an ignorant chauvinist but as one who has savoured both the sweetness of these writers and the strength and richness of others in Sanskrit and English..."

"He loved Thamizh and India with a passion and was proud of his cultural heritage. At the same time he was fully cognizant of the social repercussions of caste differences and how superstitions and blind faith in the old traditions have lead to stagnation. More important is the fact that he had the courage and tenacity to stand up before a ruthless imperial power and was prepared to face all the personal consequences. The only weapon he had at his disposal to achieve his cherished goal was not wealth or physical ability but only his literary skill."

"Arabs may have the oil, but we have the matches."

"Everybody has to move; run and grab as many hilltops as they can to enlarge the settlements, because everything we take now will stay ours. Everything we don't grab will go to them."

"I am for lasting peace... United, I believe, we can win the battle for peace. But it must be a different peace, one with full recognition of the rights of the Jews in their one and only land: peace with security for generations and peace with a united Jerusalem as the eternal, undivided capital of the Jewish people in the state of Israel forever."

"אני אכן חושב שמלחמת לבנון היתה מהמוצדקות במלחמות ישראל. ועכשיו לעובדות: אני שומע את האמירות של ברק על הטרגדיה של 18 השנים בלבנון. צריך לזכור שהכניסה שלנו ללבנון החלה לפני 25 שנה, כשיצחק רבין היה רה"מ ופרס שר הביטחון. בשלב הראשון נכנסנו לדרום לבנון ואחרי חודש כבר היינו נוכחים בצפון לבנון וזאת בשל טרור מצד אש"ף. הגענו למצב שמחצית מאוכלוסיית הארץ נטשה את הצפון וזזה דרומה. אחרי המלחמה השתרר בצפון שקט להרבה שנים [...] כבר באוקטובר 82' הייתי היחיד שאמר שכבר אפשר לצאת מלבנון, אבל אז כבר לא הייתי שר ביטחון"

"Israel may have the right to put others on trial, but certainly no one has the right to put the Jewish people and the State of Israel on trial."

"It had always been one of my convictions that Jews and Arabs could live together. Even as a child it never occurred to me that Jews might someday be living in Israel without Arabs, or separated from Arabs. On the contrary, for me it had always seemed perfectly normal for the two people to live and work side by side. That is the nature of life here and it always will be.... though Israel is a Jewish nation, it is, of course, not only a Jewish nation... I begin with the basic conviction that Jews and Arabs can live together. I have repeated that at every opportunity, not for journalists and not for popular consumption, but because I have never believed differently or thought differently, from my childhood on. I am not afraid of Arabs. I feel I can live with them. I believe I understand their problems. I know that we are both inhabitants of this land, and although the state is Jewish, that does not mean that Arabs should not be full citizens in every sense of the word."

""Palestinian must pay the price (...). If possible they should get awake every morning finding out they get 10 or 12 corpses, without knowing what happened.(...) You must be creative, efficient, sophisticated" Ariel Sharon to his Chief of Staff (troop commander) Shaul Mofaz, in 2002."

"I believe that Jews and Arabs can live together. It’s not an easy thing but I believe we can reach an agreement. I don’t want to pretend about talking to Arabs because I meet Arabs, here and on our farm at home. I would like to very careful not to pretend but I think I am one of the only ones here at the present time that will have the power and the strength to tell the citizens of Israel what they have to do and to make compromises and painful compromises, to look into their eyes and say that."

"[Iran, Libya and Syria] are irresponsible states, which must be disarmed of weapons [of] mass destruction, and a successful American move in Iraq as a model will make that easier to achieve."

"If we [are to] reach a situation of true peace, real peace, peace for generations, we will have to make painful concessions. Not in exchange for promises, but rather in exchange for peace."

"You cannot like the word, but what is happening is an occupation -- to hold 3.5 million Palestinians under occupation. I believe that is a terrible thing for Israel and for the Palestinians."

"We can also reassure our Palestinian partners that we understand the importance of territorial contiguity in the West Bank for a viable Palestinian state."

"It is not in our interest to govern you. We would like you to govern yourselves in your own country. A democratic Palestinian state with territorial contiguity in Judea and Samaria and economic viability, which would conduct normal relations of tranquility, security and peace with Israel. Abandon the path of terror and let us together stop the bloodshed. Let us move forward together towards peace."

"As one who fought in all of Israel's wars, and learned from personal experience that without proper force, we do not have a chance of surviving in this region, which does not show mercy towards the weak, I have also learned from experience that the sword alone cannot decide this bitter dispute in this land."

"We are very much interested in developing and strengthening our relations with India because India is one of the most important countries in the world. We believe in democracy... I hope my visit will contribute to strengthening our relations with India."

"Today Israel and India are embattled democracies, sharing values and the challenge of terrorism. United in our quest for life, liberty and peace our joint determination to fight for these values can inspire our hopes for a better future for our people."

"It is not true, however, that the solutions proposed by the Zionists, of whatever shade, represented historical realism as against the inconsistent utopianism of the Bund. Certainly the prophets were not numerous, but they have to be given their due: Kurt Tucholsky, for example, who already in the mid-1920s sounded the alarm, in a Weimar Republic prey to the demons of order, nationalism, xenophobia and dreams of revanchism; Leon Trotsky, who in the late 1920s warned that the fate of Europe was being played out in Germany, and understood that the bankruptcy of German communism in the face of Hitler bore within it the inexorable unfurling of horror. At this time they were preaching in the desert, including the desert of Judaea. The rabbis who called for obedience to the temporal power in all circumstances, and the inspirers of Menachem Begin and Ariel Sharon who at the time paraded in black shirts, are not best placed to cast the first stone at these Jewish visionaries and militants who were struggling at this time for a better world."

"Ariel Sharon is a man of peace."

"If I know Arik [Ariel Sharon's nickname], he'll head straight for Cairo and try to get votes for Likud."

"When Ariel Sharon, attempting to justify the Lebanese adventure, spoke of "over one thousand victims of terrorism," there was, as one had come to expect with him, a considerable disparity be tween what he said and the truth. According to the IDF spokesman, terrorism had been on an absolute decline: in the three years preceding the Lebanon War, thirty-seven persons were killed in all hostile actions, and, in the year preceding the war-one. Surely even one is too many, and every person killed is a heartbreak. But let us bear in mind that in the Lebanon War, fought at Sharon's initiative, more Israelis were killed in two weeks than fell at the hands of the terrorist organizations in Israel's harshest security periods, including the periods of pursuit operations and massive IDF offensive actions against terrorists."

"anyone interested in fighting Le Pen-style fascism or Sharon-style brutality has to deal with the reality of anti-Semitism head-on. The hatred of Jews is a potent political tool in the hands of both the right in Europe and in Israel...For Ariel Sharon, it is the fear of anti-Semitism, both real and imagined, that is the weapon. Mr. Sharon likes to say that he stands up to terrorists to show he is not afraid. In fact, his policies are driven by fear. His great talent is that he fully understands the depths of Jewish fear of another Holocaust. He knows how to draw parallels between Jewish anxieties about anti-Semitism and American fears of terrorism. And he is an expert at harnessing all of it for his political ends. The primary, and familiar, fear that Mr. Sharon draws on, the one that allows him to claim all aggressive actions as defensive ones, is the fear that Israel’s neighbors want to drive the Jews into the sea. The secondary fear Mr. Sharon manipulates is the fear among Jews in the Diaspora that they will eventually be driven to seek safe haven in Israel. This fear leads millions of Jews around the world, many of them sickened by Israeli aggression, to shut up and send their cheques, a down payment on future sanctuary. The equation is simple: the more fearful Jews are, the more powerful Sharon is. Elected on a platform of "peace through security," Sharon’s administration could barely hide its delight at Le Pen’s ascendancy, immediately calling on French Jews to pack their bags and come to the promised land. For Sharon, Jewish fear is a guarantee that his power will go unchecked, granting him the impunity needed to do the unthinkable: send troops into the Palestinian Authority’s education ministry to steal and destroy records; bury children alive in their homes; block ambulances from getting to the dying. Jews outside Israel now find themselves in a tightening vice: the actions of the country that was supposed to ensure their future safety are making them less safe right now. Mr. Sharon is deliberately erasing distinctions between the terms "Jew" and "Israeli," claiming he is fighting not for Israeli territory but for the survival of the Jewish people. And when anti-Semitism rises at least partly as a result of his actions, it is Sharon who is positioned once again to collect the political dividends."

"Today I view Sharon and Kahane and the Gush Emunim not simply as examples of the weaknesses of our yidishe mentshlekhkayt, Jewish humanness, but as a political evil. Some of my friends challenge this view as extreme. But I believe it. Kahane and Sharon are not concerned with Jewish values, Jewish security, Jewish survival. I don't believe that their policies are motivated by Jewish fears of annihilation. There are, I know, many Israeli Jews whose refusal to accept a Palestinian state is rooted in real fears, some of which I share. And because of this, I see their position differently, even though I strongly disagree with it. However, Kahane and his kind express blatant racism, chauvinism, a hunger for military power, a greed for territory, an insistence on religious and cultural supremacy. These can be easily analyzed as originating in feelings of inadequacy and insecurity and even fears of annihilation. Yet they are manifested in such hatred of Palestinians, such callous indifference to non-Jews and non-Jewish culture that I do not consider these "psychological roots" of fascism legitimate concerns. And so I continue viewing Kahane and his politics as an evil that impinges on my Jewishness because they actively try to redefine and reshape it through the actions and policies of the Jewish State. Everything Jewish in me resists their efforts"

"[After Ariel Sharon's severe stroke] Ladies and Gentlemen I said last year that Israel was entering into the most dangerous periods of its entire existence as a nation. That is intensifying this year with the loss of Sharon. Sharon was personally a very likeable person, and I am sad to see him in this condition, but I think we need to look at the Bible and the Book of Joel. The prophet Joel makes it very clear that God has enmity against those who "divide my land." God considers this land to be His. You read the Bible and He says "this is my land" and for any Prime Minister of Israel who decides he is going to carve it up and give it away, God says "no, this is mine." I had a wonderful meeting with Yitzhak Rabin in 1974. He was tragically assassinated, it was a terrible thing that happened but nevertheless he was dead. And now Ariel Sharon who again was a very likeable person, a delightful person to be with, I prayed with him personally, but here he's at the point of death. He was dividing God's land and I would say woe unto any Prime Minister of Israel who takes a similar course to appease the EU, the United Nations, or the United States of America. God says "this land belongs to me. You'd better leave it alone.""

"A bellicose man who seemed to be chomping at the bit to start a war."

"Begin, Shamir and Sharon were the evil three. Sharon is the most evil man I've run across in Israeli politics. [I regarded myself when Prime Minister as] the best friend Israel had in the Western world."

"He was a giant on this land."

"He held to the idea that the Jewish people, so often victims of injustice and persecution, should have a state where they could be independent and free. Think good or ill of Arik Sharon, agree or disagree with him, but that calling - a noble one - was plain and unalloyed."

"He defended this land like a lion and he taught its children to swing a scythe. He was a military legend in his lifetime and then turned his gaze to the day Israel would dwell in safety."

"I didn't always agree with Arik, and he didn't always agree with me. But he was one of the big warriors for the nation of Israel."

"At least half of my life’s many mistakes can be safely put down to impetuosity: the other half derive from inertia."

"...a lie is more comfortable than doubt, more useful than love, more lasting than truth ..."

"Santiago Nasar had often told me that the smell of closed-in flowers had an immediate relation to death for him."

"Since the appearance of visible life on Earth, 380 million years had to elapse in order for a butterfly to learn how to fly; 180 million years to create a rose with no other commitment than to be beautiful; and four geological eras in order for us human beings to be able to sing better than birds, and to be able to die from love. It is not honorable for the human talent, in the golden age of science, to have conceived the way for such an ancient and colossal process to return to the nothingness from which it came through the simple act of pushing a button."

"The most prosperous countries have succeeded in accumulating powers of destruction such as to annihilate, a hundred times over, not only all the human beings that have existed to this day, but also the totality of all living beings that have ever drawn breath on this planet of misfortune. On a day like today, my master William Faulkner said, "I decline to accept the end of man." I would fall unworthy of standing in this place that was his, if I were not fully aware that the colossal tragedy he refused to recognize thirty-two years ago is now, for the first time since the beginning of humanity, nothing more than a simple scientific possiblity. Faced with this awesome reality that must have seemed a mere utopia through all of human time, we, the inventors of tales, who will believe anything, feel entitled to believe that it is not yet too late to engage in the creation of the opposite utopia. A new and sweeping utopia of life, where no one will be able to decide for others how they die, where love will prove true and happiness be possible, and where the races condemned to one hundred years of solitude will have, at last and forever, a second opportunity on earth."

"It always amuses me that the biggest praise for my work comes for the imagination, while the truth is that there's not a single line in all my work that does not have a basis in reality. The problem is that Caribbean reality resembles the wildest imagination."

"In the end all books are written for your friends. The problem after writing One Hundred Years of Solitude was that now I no longer know whom of the millions of readers I am writing for; this upsets and inhibits me. It's like a million eyes are looking at you and you don't really know what they think."

"Interviewer: You describe seemingly fantastic events in such minute detail that it gives them their own reality. Is this something you have picked up from journalism? García Márquez: That's a journalistic trick which you can also apply to literature. If you say that there are elephants flying in the sky, people are not going to believe you. But if you say that there are four hundred and twenty-five elephants in the sky, people will probably believe you."

"Ultimately, literature is nothing but carpentry."

"I would like for my books to have been recognized posthumously, at least in capitalist countries, where they turn you into a kind of merchandise."

"A famous writer who wants to continue writing has to be constantly defending himself against fame. I don't really like to say this because it never sounds sincere, but I would really have liked for my books to have been published after my death, so I wouldn't have to go through all this business of fame and being a great writer. In my case, the only advantage to fame is that I have been able to give it a political use. Otherwise, it is quite uncomfortable. The problem is that you're famous for twenty-four hours a day, and you can't say, "Okay, I won't be famous until tomorrow," or press a button and say, "I won't be famous here or now.""

"I can't think of any one film that improved on a good novel, but I can think of many good films that came from very bad novels."

"I was asked the other day if I would be interested in the Nobel Prize, but I think that for me it would be an absolute catastrophe. I would certainly be interested in deserving it, but to receive it would be terrible. It would just complicate even more the problems of fame. The only thing I really regret in life is not having a daughter."

"Life is not what one lived, but what one remembers and how one remembers it in order to recount it."

"Before adolescence, memory is more interested in the future than the past..."

"Nostalgia, as always, had wiped away bad memories and magnified the good ones."

"Now you don't have to say yes because your heart is saying it for you."

"Children's lies are signs of great talent."

"But I believe without any doubt at all that our greatest good fortune was that even in the most extreme difficulties we might lose our patience but never our sense of humor."

"It was impossible to conceive of two creatures so different who got along so well and loved each other so much."

"From the time they turned one they were tossed from the balconies of the kitchens, first with life preserves so they would lose their fear of the water, and then without life preservers so they would lose their respect for death."

"There are no two men in this world more similar than you and him," she told me. "And that's the worst thing for having a conversation."

"… no sooner had you done something than someone else appeared who threatened to do it better."

"… nothing was easy, least of all surviving Sunday afternoons without love."

"… my unhealthy timidity might be a great obstacle to me in my life."

"Because for you, quitting smoking would be like killing someone you love."

"Until I discovered the miracle that all things that sound are music, including dishes and silverware in the dishwasher, as long as they fulfill the illusion of showing us where life is heading."

"I couldn't tell you because even I don't know who I am yet."

"… for an instant I thought about stopping the cab to say goodbye, but I preferred not to defy again a destiny as uncertain and persistent as mine."

"For the majority of readers, Latin American fantastic literature operates under the tutelage of the great masters: Jorge Luis Borges, Adolfo Bioy Casares, Julio Cortázar and Gabriel García Márquez. However, although few are acquainted with their works, many women began experimenting with this genre well before their male counterparts and were the true precursors of the form, though their names remained on the shelves of oblivion, without the recognition that they deserved. María Luisa Bombal, for example, wrote the fantastic nouvelle, House of Mist (1937) before the famous Ficciones (1944) of Borges, and the Mexican, Elena Garro, wrote Remembrance of Things to Come (1962) before the publication of García Márquez' One Hundred Years of Solitude (1967)."

"I had already read One-hundred Years of Solitude when I was in college, probably because that was when it was translated into English. I sent a copy in Spanish to my parents, saying, “Look this is just like our family stories!” And they said, “Yes, this is like our story-telling tradition.”"

"I belong to the first generation of Latin American writers brought up reading other Latin American writers. Before my time the work of Latin American writers was not well distributed, even on our continent. In Chile it was very hard to read other writers from Latin America. My greatest influences have been all the great writers of the Latin American Boom in literature: García Márquez, Vargas Llosa, Cortázar, Borges, Paz, Rulfo, Amado, etc."

"Writing is also a profession, and, at its best, an honourable one. It has been made honourable by those who have already been members of it. Whether you like it or not, every time you set pen to paper you’re staring at the same blank space that confronted Milton, Melville, Emily Bronte, Dostoevsky and George Eliot, George Orwell and William Faulkner and Virginia Woolf and William Carlos Williams, not to mention the latest hero, Gabriel Garcia Marquez."

"(When did you notice this change with publishers-when they finally started publishing Latinos?) JOC: I think it was a couple of years after Gabriel García Márquez won the Nobel Prize and the so-called Latino boom began. All of a sudden people said, "Hey, these guys may have something important to say.""

"Puerto Rico, like all the countries of the Caribbean, is a nation where fantastic reality, the world of magic, is ever present. There are various sects of white magic, such as Santeria. It is a reality that is very palpable in our environment, and this is why there are no great differences between fantasy and reality. This is also true in the work of writers like García Márquez, whom I consider a Caribbean writer because Aracataca, which is the setting for the imaginary Macondo, is in the Caribbean. All Caribbean writers have this in common."

"Such a lovely man."

"I read Marquez when I was a student and One Hundred Years of Solitude is kind of the bible that I used to try to figure out stories and how to tell them. But I also think that their [his and Isabel Allende's] sense of indigenous people and the land is very limited."

"I really admire Marquez's novel Chronicles of a Death Foretold. And one of the things that's so wonderful about the book is that it's very short, and he says a lot with very few words, and the characters show a lot of change. But he's a master, and I think if you're really good you can do it in less space; if you're new and inexperienced it takes longer."

"They thought Gabriel García Márquez's would be the way, because of his richness, because his work can be multilayer. He can use the Indian past and the Catholic-Spanish heritage. Keep it all. You don't have to cut that out, cut this out."

"In One Hundred Years of Solitude,/Márquez wrote that we are birthed/by our mothers only once, but life obligates/us to give birth/to ourselves over and over."

"I'm more interested in writers like Marquez who have an instinctive way of handling the natural and the legendary in close proximity. This is very understandable to me in my part of the world; something not quite fantasy, and so much more compelling than the stilted naturalism of much metropolitan literature. He creates more than a mere replica of what happened during the day, more than a record of who said what."

"Chinese literature cannot be separated from world literature. The impact of Marquez on me can be viewed as a communication between the minds of a foreign writer and a Chinese writer. On the basis of the impact from outside, the Chinese writer can transform and develop his own style."

"My dear friends, now and forever, I renounce, have renounced and will go on renouncing copyrights. My only wish is that these books be sold at low price, affordable to the poor, affordable to all the children of God. I wish that even the poorest, most destitute citizen be able to obtain these books with the few pennies he carries in his pocket. In fact, I do not have any income; I do not demand anything in exchange for my works. Whosoever wants to publish them, let him publish for the benefit of diseased mankind."

"All things, all circumstances that occur outside ourselves, on the stage of this world, are exclusively the reflection of what we carry within. With good reason then, we can solemnly declare that the 'exterior is the reflection of the interior.' When someone changes internally and if that change is radical, then circumstances, life and the external also change."

"What is the use of education if we do not become creative, conscious and truly intelligent? Real education does not mean knowing how to read and write. Any stupid person, any fool can know how to read and write. We need to have intelligence and it only awakens within us when the consciousness awakens."

"The teachings of the Zend Avesta are in accordance with the doctrinal principles contained in the Egyptian book of the dead, and contain the Christ-principle. The Illiad of Homer, the Hebrew Bible, the Germanic Edda and the Sibylline Books of the Romans contain the same Christ-principle. All these are sufficient in order to demonstrate that Christ is anterior to Jesus of Nazareth. Christ is not one individual alone. Christ is a cosmic principle that we must assimilate within our own physical, psychic, somatic and spiritual nature… Among the Persians, Christ is Ormuz, Ahura Mazda, terrible enemy of Ahriman (Satan), which we carry within us. Amongst the Hindus, Krishna is Christ; thus, the gospel of Krishna is very similar to that of Jesus of Nazareth. Among the Egyptians, Christ is Osiris and whosoever incarnated him was in fact an Osirified One. Amongst the Chinese, the Cosmic Christ is Fu Hi, who composed the I-Ching (The Book of Laws) and who nominated Dragon Ministers. Among the Greeks, Christ is called Zeus, Jupiter, the Father of the Gods. Among the Aztecs, Christ is Quetzalcoatl, the Mexican Christ. In the Germanic Edda, Baldur is the Christ who was assassinated by Hodur, God of War, with an arrow made from a twig of mistletoe, etc. In like manner, we can cite the Cosmic Christ within thousands of ancient texts and old traditions which hail from millions of years before Jesus. The whole of this invites us to embrace that Christ is a cosmic principle contained within the essential principles of all religions."

"Delirium tremens in a drunk alcoholic are an unmistakable symptom, but those intoxicated with theories are easily mistaken for geniuses."

"As long as we continue to be imprisoned within the corrupt and rancid norms of the intellect, it will be more than impossible to experience that which is not of the mind, that which is not of time, that which is real."

"The true Human Being is the Innermost, He does not have problems. The problems are from the mind."

"The mind must free itself from all kinds of “schools,” religions, sects, beliefs, etc. All those “cages” are obstacles which render the mind incapable of thinking freely. It is necessary for the mind to become free of the illusions of this world and become a fine and marvelous instrument of the Inner Being."

"I'm not in favour of going back to a White Australia policy. I do believe that, if it [non-European immigration] is in the eyes of some in the community, it's too great, it would be in our immediate term interest and supporting of social cohesion if it were slowed down a little, so the capacity of the community to absorb it was greater."

"I don't think it is wrong, racist, immoral or anything, for a country to say 'we will decide what the cultural identity and the cultural destiny of this country will be and nobody else'."

".. you must remember that the Australian voter has a short memory span... in fact, less than 14 days in most cases!"

"Truth is absolute, truth is supreme, truth is never disposable in national political life."

"There's no way that a GST will ever be part of our policy... never ever, it's dead it was killed by the voters in the last election."

"I've never believed in lower wages. Never. Never believed in lower wages, I've never believed in lower wages as an economic instrument."

"By the year 2000 I would like to see an Australian nation that feels comfortable and relaxed about three things. I would like to see them comfortable and relaxed about their history. I would like to see them comfortable and relaxed about the present and I'd also like to see them comfortable and relaxed about the future."

"In a sense, it's always a sombre moment in a country where you ask the people who have done the right thing to put up with inconvenience because a limited number of people have done the wrong thing, but that is the nature of a democratic society."

"The 'black armband' view of our history reflects a belief that most Australian history since 1788 has been little more than a disgraceful story of imperialism, exploitation, racism, sexism and other forms of discrimination. I take a very different view. I believe that the balance sheet of our history is one of heroic achievement and that we have achieved much more as a nation of which we can be proud of than which we should be ashamed."

"The debate over Australian history .. risks being distorted if its focus is confined only to the shortcomings of previous generations. It risks being further distorted if highly selective views of Australian history are used as the basis for endless and agonised navel-gazing about who we are or, as seems to have happened over recent years, as part of a 'perpetual seminar' for elite opinion about our national identity. The current debate over Australian history would benefit from a more balanced approach, from a wider perspective and from less pre-ordained pessimism. In the broad balance sheet of our history, there is a story of great Australian achievement to be told."

"Increasingly, modern government is about facing the challenge of very rapid change but also remembering that there are certain stabilisers in society that provide reassurance and support when a society is undergoing great change particularly of an economic character."

"Part of the job of a Prime Minister in these contemporary times is, whilst enthusiastically embracing change and globalisation, he or she must also embrace what is secure - what people see as 'home' I suppose. I want to provide Australians with this security as we embrace, as we must and will, a new and vastly different future."

"It is impossible as an Australian, as we come to the end of this century, not to feel an immense sense of surging excitement about the opportunities that lie in front of us. There is no nation on earth that has been gifted with the special combination of such assets. We are in every sense of the word a projection of Western civilisation in this part of the world. We have taken the good things from Europe, the liberal political traditions, the civility of our public life, and thankfully we have rejected the bad things of Europe, the stultifying class divisions built on tribal prejudice."

"[O]ne of the philosophical principles that has been at the heart of the policies of our Government over the last two-and-a-half years, has been the principle of mutual obligation. And what that says is that as a decent, compassionate, caring community, we look after those who, through no fault of their own, can’t find a job or who can’t care for themselves. We are not a society that will allow people literally to beg in the streets for survival. That has never been the Australian way, and under the Coalition it will never in the future be the Australian way. But we also believe that if people are supported by their fellow Australians, and they are able to do so they should provide something in return for that support."

"We are as you all know in a new and dangerous part of the world’s history. The tragic events of the 11th of September have changed our lives, they have caused us to take pause and think about the values we hold in common with the American people and free people around the world. That was an attack on Australia as much as it was an attack on the United States. It not only claimed the lives of Australians but it assaulted the very values that we hold dear and that we take for granted. So therefore a military response and wise diplomacy and a steady hand on the helm are needed to guide Australia through those very difficult circumstances. National Security is therefore about a proper response to terrorism. It's also about having a far sighted, strong, well thought out defence policy. It is also about having an uncompromising view about the fundamental right of this country to protect its borders. It's about this nation saying to the world we are a generous open hearted people, taking more refugees on a per capita basis than any nation except Canada, we have a proud record of welcoming people from 140 different nations. But we will decide who comes to this country and the circumstances in which they come."

"I think history will judge him very harshly for not having seized the opportunity in the year 2000 to embrace the offer that was very courageously made by the then Israeli Prime Minister, Ehud Barack, which involved the Israelis agreeing to 90 per cent of what the Palestinians had wanted."

"When I became Prime Minister nine years ago, I believed that this nation was defining its place in the world too narrowly. My Government has rebalanced Australia's foreign policy to better reflect the unique intersection of history, geography, culture and economic opportunity that our country represents. Time has only strengthened my conviction that we do not face a choice between our history and our geography."

"I accept that in a free society you have to justify reductions in people's liberties. I accept that, bearing in mind my starting point is that the most important human right is the right to life..."

"The most important civil liberty... is to stay alive and to be free from violence and death..."

"I think when people talk about civil liberties, they sometimes forget that action taken to protect the citizen against physical violence and physical attack is a blow in favour and not a blow against civil liberties."

"There is much in American society which I admire, but I have long held the view that the absence of an effective safety net in that country means that too many needy citizens fall by the wayside. That is not the path that Australia will tread. Nor do we want the burdens of nanny state paternalism that now weigh down many economies in Europe."

"For many years, it’s been the case that fewer than one-in-four senior secondary students in Australia take a history subject. And only a fraction of this study relates to Australian history. Real concerns also surround the teaching of Australian history in lower secondary and primary schools. Too often, Australian history has fallen victim in an ever more crowded curriculum to subjects deemed more ‘relevant’ to today. Too often, it is taught without any sense of structured narrative, replaced by a fragmented stew of ‘themes’ and ‘issues’. And too often, history, along with other subjects in the humanities, has succumbed to a postmodern culture of relativism where any objective record of achievement is questioned or repudiated. Part of preparing young Australians to be informed and active citizens is to teach them the central currents of our nation’s development. The subject matter should include indigenous history as part of the whole national inheritance. It should also cover the great and enduring heritage of Western civilisation, those nations that became the major tributaries of European settlement and in turn a sense of the original ways in which Australians from diverse backgrounds have created our own distinct history."

"In the end, young people are at risk of being disinherited from their community if that community lacks the courage and confidence to teach its history."

"I have never been persuaded by those who claim that the road to good government is via taking more and more decisions out of the hands of the people’s elected representatives. In our parliamentary democracy, politicians are elected to make decisions on behalf of the community. They are elected by the people and, ultimately, they are answerable to the people for the decisions they make. To draw these decisions away from the legislature and the executive and to invest them in the hands of the judiciary would irrevocably change our democracy. And it would hamper our ability to respond to changes in a way that reflects the realities we now face."

"I accept that climate change is a challenge, I accept the broad theory about global warming. I am sceptical about a lot of the more gloomy predictions."

"Leadership of the Liberal Party is a great honour, of which I remain profoundly conscious. It is, moreover, the unique gift of the party room."

"We spent too much time in the first half of the nineties pondering whether we had to become less European so we could become more Asian, whether we had to become less British so we could become more multicultural. We had this perpetual seminar on our national identity, contributed to overwhelmingly by the cultural dietitians. I never thought Australians had any doubt as to what their identity was. And I think we’ve moved on from all of that."

"If I were running al-Qaeda in Iraq, I would put a circle around March 2008 and be praying as many times as possible for a victory not only for [[w:Barack Obama|[Barack] Obama]] but also for the Democrats."

"In the years that have gone by there’s been the constant claim that we went to war based on a lie... There was no lie. There were errors in intelligence, but there was no lie."

"A conservative is someone who does not think he is morally superior to his grandfather."

"Uniquely, Australia is a product of Western civilisation, closely allied to the United States, but located cheek by jowl with the nations of Asia. Both history and geography have given us a rare opportunity; why should we be so foolish as to think that we must choose between the two?"

"I brought a philosophical road map to government. It was bitterly opposed by some but, for a long time, supported by more. Both supporters and critics knew what I stood for."

"Australia wins respect in the world when we display who we are and not what self-appointed cultural dieticians would want us to become. Multiculturalism is not our national cement. Rather it is the Australian achievement, which has many components."

"Monday will be the 25th anniversary of one of the most prophetic speeches in Australian political history. Then prime minister Paul Keating told the National Press Club: "When the government changes, the country changes ... but what we've built in these years is, I think, so valuable - to change it and to lose it, is just a straight appalling loss for Australia." He was dead right. The legacy of John Howard's government is the opposite of the picture he painted on election night in 1996, when he restated that "united Australians were infinitely more important and more enduring than the things that divided Australians". Instead, he favoured the well-off, the strong and big business over the vulnerable, the less wealthy and wage and salary earners."

"John Howard was prime minister and it was a hard time in the indigenous world; it was difficult to know how to deal with what was happening"

"You're a religious man. You believe in God and life after death. I also believe. When we come to the other world and meet the millions of Jews who died in the camps and they ask us, 'What have you done?' there will be many answers. You will say, 'I became a jeweler.' Another will say, 'I smuggled coffee and American cigarettes.' Still another will say, 'I built houses,' but I will say, 'I didn't forget you.'"

"Survivors should be like seismographs... They should sense danger before others do, identify its outlines and reveal them. They are not entitled to be wrong a second time or regard as harmless something that might lead to catastrophe."

"Hatred can be nurtured anywhere, idealism can be perverted into sadism anywhere. If hatred and sadism combine with modern technology the inferno could erupt anew anywhere."

"There is no freedom without justice."

"Simon Wiesenthal told me that any political party in a democracy that uses the word 'freedom' in its name is either Nazi or Communist."

"If we want to normalize relations between Pakistan and India and bring harmony to the region, the Kashmir dispute will have to be resolved peacefully through a dialogue, on the basis of the aspirations of the Kashmiri people. Solving the Kashmir issue is the joint responsibility of our two countries … Mr Vajpayee, … I take you up on this offer. Let us start talking in this spirit."

"The excesses committed during the unfortunate period are regrettable."

"I think they'd both lose miserably."

"We are in a state where these semi-literate clerics are closing the minds of people."

"“Kashmiris who came to Pakistan received a hero reception here. We used to train them and support them. We considered them as Mujahideen who will fight with the Indian Army. Then, various terrorist organisations like Lashkar-e-Taiba rose in this period. They (jihadi terrorists) were our heroes.” ... [Osama bin Laden and Jalaluddin Haqqani were] “Pakistani heroes”. “In 1979, we had introduced religious militancy in Afghanistan to benefit Pakistan, and to push the Soviets out of the country. We brought Mujahideen from all over the world, we trained them and supplied weapons to them. We trained the Taliban, sent them in. They were our heroes. Haqqani was our hero. Osama bin Laden was our hero. Ayman al-Zawahiri was our hero. Then the global environment changed. The world started viewing things differently. Our heroes were turned into villains.”…"

"General Musharraf commented on the Hamood-ur Rehman Commission report while at the UN Millennial Conference in New York, in September 2000. He said. Let s forget the bitterness of the past and move forward. [....] Something happened 30 years ago. Why do we want to live in history? As a Pakistani, I would like to forget 1971."

"I wish President Musharraf well, we want to work with him to bring greater balance in our own relations. But I have to be realistic enough to recognize the role that terrorist elements have played in the last few years in the history of Pakistan. Taliban was the creation of Pakistan extremists, the Wahabi Islam which has flourished, thousands and thousands of schools, the madrassas, were set up to preach this jihad based on hatred of other religions . . . and Pakistan is not a democracy in the sense that we know and you know. . . . We wish Pakistan success in emerging as a moderate Muslim state. We will work with President Musharraf . . . but we have to recognize what has happened."

"General Pervez Musharaff, supposedly an ally in the fight against Islamic terrorism, seized power in Pakistan with a military coup that overthrew an elected government. He appointed himself president in 2001 and then attempted to legitimize his rule by being elected in 2002. However, the election was heavily boycotted and did not come close to meeting international standards. Musharraf agreed to step down as head of the military at the end of 2004, but then changed his mind, claiming that the nation needed to unify its political and military elements and that he could provide this unity. He justified his decision by stating, "I think the country is more important than democracy." Musharraf was an ardent supporter of Afghanistan's Taliban regime. Yet his greater transgression concerns Pakistan's role in the spread of nuclear technology. In early 2004 it was revealed that Abdul Qadeer Khan, the head of Pakistan's nuclear weapons development program, had been selling nuclear technology to the dictatorships of North Korea, Libya, and Iran. Musharraf claimed, rather unconvincingly, that he knew nothing about this dangerous and illict trade. He also gave Khan an unconditional pardon."

"What is happiness? It depends on two assets, which fortunately I have. They are good health and a short memory."

"It's not whether you really cry. It's whether the audience thinks you are crying."

"A kiss is a lovely trick designed by nature to stop speech when words become superfluous."

"I've never sought success in order to get fame and money; it's the talent and the passion that count in success."

"I have no regrets. I wouldn't have lived my life the way I did if I was going to worry about what people were going to say."

"I think my life has been wonderful. I have done what I felt like. I was given courage and I was given adventure and that has carried me along. And then also a sense of humor and a little bit of common sense. It has been a very rich life."

"For me, Ingrid is a wonderful mother and Roberto, a wonderful father. You should see them with their children. There was nothing intellectual about it. They were like animals with their young, so tactile and sensual. The joy of touching the baby's skin! They were always rolling around on the floor with the twins and the little boy. Once, I remember watching Ingrid doing that, and I thought to myself, "This is just like a mother dog with her puppies.""

"Before anything else, she is an actress. I believe that any great artist is an artist first. For example, my father was an artist before he was a husband and a father. Yes, I must say it. Ingrid is that way, too. But she also has many admirable qualities as a woman. She is so honest that she will always prefer a scandal to a lie. If she's at a party and people are talking about a writer who is unknown to her, she'll come out flatly and say, "I haven't read him." But at the same time, she understands more than many people who pretend to be knowledgeable. While she admits her limitations, she has great instinct and understanding."

"I exist without the cosmic shadow, But it could not live bereft of me; As the sea exists without the waves, But they breathe not without the sea. Dreams, wakings, states of deep turiya sleep, Present, past, future, no more for me, But the ever-present, all-flowing, I, I everywhere. Consciously enjoyable, Beyond the imagination of all expectancy, Is this, my samadhi state."

"Thou art I, I am Thou, Knowing, Knower, Known, as One!"

"Not an unconscious state Or mental chloroform without wilful return, Samadhi but extends my realm of consciousness Beyond the limits of my mortal frame To the boundaries of eternity, Where I, the Cosmic Sea, Watch the little ego floating in Me."

"Grosser light vanishes into eternal rays Of all-pervading Cosmic Joy. From Joy we come, For Joy we live, In the sacred Joy we melt."

"I, the ocean of mind, drink all creation’s waves. The four veils of solid, liquid, vapor, light, Lift aright. Myself, in everything, Enters the Great Myself. Gone forever, The fitful, flickering shadows of a mortal memory. Spotless is my mental sky, Below, ahead, and high above. Eternity and I, one united ray. I, a tiny bubble of laughter, Have become the Sea of Mirth Itself."

"Love is the song of the soul, singing to God."

"To gaze with looks of wonderment, And to serve all that lives, still or moving. This is to know what love is. He knows who lives it."

"It is the call of the beauty — robed ones To worship the great Beauty. It is the call of God Through silent intelligences And starburst of feelings."

"Love is the Heaven Toward which the flowers, rivers, nations, atoms, creatures — you and I Are rushing by the straight path of action right, Or winding laboriously on error’s path, All to reach haven there at last."

"Away, the partial love That ‘boldens Nature to sit above Her Maker!"

"Nor doomsday’s thunderous roar, Dismantling earth and stars — The cosmic beauties all to mar — Not Nature’s murderous mutiny, Nor man’s exploding destiny Can touch me here."

"In wrath I strike, and set the dark ablaze With the immortal spark of thought, By friction-process brought Of concentration And distraction. The darkness burns With a million tongues; And now I spy All past, all distant things, as nigh."

"I remained alone with the yogi until his disciples arrived in the evening. Bhaduri Mahasaya entered one of his inimitable discourses. Like a peaceful flood, he swept away the mental debris of his listeners, floating them Godward."

"If anyone observed the unpretentious master and myself as we walked away from the crowded pavement, the onlooker surely suspected us of intoxication. I felt that the falling shades of evening were sympathetically drunk with God. When darkness recovered from its nightly swoon, I faced the new morning bereft of my ecstatic mood, but ever enshrined in memory is the seraphic son of Divine Mother—Master Mahasaya!"

"Kriya Yoga, the scientific technique of God-realization, will ultimately spread in all lands, and aid in harmonizing the nations through man's personal, transcendental perception of the Infinite Father."

"In waking, eating, working, dreaming, sleeping, Serving, meditating, chanting, divinely loving, My soul constantly hums, unheard by any: God, God, God!"

"The life of Lord Krishna has been misunderstood by many Western commentators. Scriptural allegory is baffling to literal minds. A hilarious blunder by a translator will illustrate this point. The story concerns an inspired medieval saint, the cobbler Ravidas, who sang in the simple terms of his own trade of the spiritual glory hidden in all mankind: Under the vast vault of blue Lives the divinity clothed in hide. One turns aside to hide a smile on hearing the pedestrian interpretation given to Ravidas' poem by a Western writer: He afterwards built a hut, set up in it an idol which he made from a hide, and applied himself to its worship."

"His interpretations of the Bhagavad Gita and other scriptures testify to the depth of Sri Yukteswarji's command of the philosophy, both Eastern and Western, and remain as an eye-opener for the unity between Orient and Occident. As he believed in the unity of all religious faiths, Sri Yukteswar Maharaj established Sadhu Sabha (Society of Saints) with the cooperation of leaders of various sects and faiths, for the inculcation of a scientific spirit in religion."

"If by this superhuman concentration one succeeded in converting or resolving the two cosmoses with all their complexities into sheer ideas, he would then reach the causal world and stand on the borderline of fusion between mind and matter. There one perceives all created things — solids, liquids, gases, electricity, energy, all beings, gods, men, animals, plants, bacteria — as forms of consciousness, just as a man can close his eyes and realize that he exists, even though his body is invisible to his physical eyes and is present only as an idea."

"Gandhi has sound economic and cultural reasons for encouraging the revival of cottage industries, but he does not counsel a fanatical repudiation of all modern progress. Machinery, trains, automobiles, the telegraph have played important parts in his own colossal life! Fifty years of public service, in prison and out, wrestling daily with practical details and harsh realities in the political world, have only increased his balance, open-mindedness, sanity, and humorous appreciation of the quaint human spectacle."

"Sri Yukteswar used to poke gentle fun at the commonly inadequate conceptions of renunciation. 'A beggar cannot renounce wealth,' Master would say. 'If a man laments: 'My business has failed; my wife has left me; I will renounce all and enter a monastery,' to what worldly sacrifice is he referring? He did not renounce wealth and love; they renounced him!' Saints like Gandhi, on the other hand, have made not only tangible material sacrifices, but also the more difficult renunciation of selfish motive and private goal, merging their inmost being in the stream of humanity as a whole."

""Father, there is little to tell." She (Sri Anandamoyi Ma) spread her graceful hands in a deprecatory gesture. "My consciousness has never associated itself with this temporary body. Before I came on this earth, Father, 'I was the same.' As a little girl, 'I was the same.' I grew into womanhood, but still 'I was the same.' When the family in which I had been born made arrangements to have this body married, 'I was the same... And, Father, in front of you now, 'I am the same.' Ever afterward, though the dance of creation change[s] around me in the hall of eternity, 'I shall be the same.'"

"Brotherhood is an ideal better understood by example than precept!"

""World is a large term, but man must enlarge his allegiance, considering himself in the light of a world citizen," I continued "A person who truly feels: 'The world is my homeland; it is my America, my India, my Philippines, my England, my Africa,' will never lack scope for a useful and happy life. His natural local pride will know limitless expansion; he will be in touch with creative universal currents."

"The Body melts into the universe The universe melts into the soundless voice The sound melts into the all-shining light And the light enters the bosom of infinite joy."

"In titling this work The Second Coming of Christ, I am not referring to a literal return of Jesus to earth. He came two thousand years ago and, after imparting a universal path to God's kingdom, was crucified and resurrected; his reappearance to the masses now is not necessary for the fulfillment of his teachings. What is necessary is for the cosmic wisdom and divine perception of Jesus to speak again through each one's own experience and understanding of the infinite Christ Consciousness that was incarnate in Jesus. That will be his true Second Coming."

"There is a distinguishing difference of meaning between Jesus and Christ. His given name was Jesus; his honorific title was "Christ." In his little human body called Jesus was born the vast Christ Consciousness, the omniscient Intelligence of God omnipresent in every part and particle of creation. This Consciousness is the "only begotten Son of God," so designated because it is the sole perfect reflection in creation of the Transcendental Absolute, Spirit or God the Father. It was of that Infinite Consciousness, replete with the love and bliss of God, that Saint John spoke when he said: "As many as received him [the Christ Consciousness], to them gave he power to become the sons of God." Thus according to Jesus' own teaching as recorded by his most highly advanced apostle, John, all souls who become united with Christ Consciousness by intuitive Self-realization are rightly called sons of God...."

"The saviors of the world do not come to foster inimical doctrinal divisions; their teachings should not be used toward that end. It is something of a misnomer even to refer to the New Testament as the "Christian" Bible, for it does not belong exclusively to any one sect. Truth is meant for the blessing and upliftment of the entire human race. As the Christ Consciousness is universal, so does Jesus Christ belong to all...."

"It is an erroneous assumption of limited minds that great ones such as Jesus, Krishna, and other divine incarnations are gone from the earth when they are no longer visible to human sight. This is not so... Jesus Christ is very much alive and active today. In Spirit and occasionally taking on a flesh-and-blood form, he is working unseen by the masses for the regeneration of the world. With his all-embracing love, Jesus is not content merely to enjoy his blissful consciousness in Heaven. He is deeply concerned for mankind and wishes to give his followers the means to attain the divine freedom of entry into God's Infinite Kingdom...."

"These teachings have been sent to explain the truth as Jesus intended it to be known in the world — not to give a new Christianity, but to give the real Christ-teaching: how to become like Christ, how to resurrect the Eternal Christ within one's Self..."

"Many sects, many denominations, many beliefs, many persecutions, many conflicts and upheavals have been created by misinterpretations. Now, Christ reveals the consummate message in the simple words he spoke to an ancient people in a less-advanced age of civilization. Read, understand, and feel Christ speaking to you through this "Second Coming" bible, urging you to be redeemed by realization of the true "Second Coming," the resurrection within you of the Infinite Christ Consciousness."

"How do the receptive perceive truth, whereas the unreceptive "seeing see not; and hearing they hear not, neither do they understand"? The ultimate truths of heaven and the kingdom of God, the reality that lies behind sensory perception and beyond the cogitations of the rationalizing mind, can only be grasped by intuition — awakening the intuitive knowing, the pure comprehension, of the soul."

"Christ has been much misinterpreted by the world. Even the most elementary principles of his teachings have been desecrated, and their esoteric depths have been forgotten. They have been crucified at the hands of dogma, prejudice, and cramped understanding. Genocidal wars have been fought, people have been burned as witches and heretics, on the presumed authority of man-made doctrines of Christianity. How to salvage the immortal teachings from the hands of ignorance? We must know Jesus as an Oriental Christ, a supreme yogi who manifested full mastery of the universal science of God-union, and thus could speak and act as a savior with the voice and authority of God."

"Divine incarnations do not come to bring a new or exclusive religion, but to restore the One Religion of God-realization. Many are the churches and temples founded in his name, often prosperous and powerful, but where is the communion that he stressed — actual contact with God? Jesus wants temples to be established in human souls, first and foremost; then established outwardly in physical places of worship. Instead, there are countless huge edifices with vast congregations being indoctrinated in churchianity, but few souls who are really in touch with Christ through deep prayer and meditation."

"The lack of individual prayer and communion with God has divorced modern Christians and Christian sects from Jesus' teaching of the real perception of God, as is true also of all religious paths inaugurated by God-sent prophets whose followers drift into byways of dogma and ritual rather than actual God-communion. Those paths that have no esoteric soul-lifting training busy themselves with dogma and building walls to exclude people with different ideas. Divine persons who really perceive God include everybody within the path of their love, not in the concept of an eclectic congregation but in respectful divine friendship toward all true lovers of God and the saints of all religions."

"The heart of the great dispensation of Jesus has survived not necessarily in any temporal power of an outer institution, but in those great devotees and saints whose protracted devotions and meditations established within them temples of Christ Consciousness and God-communion... It is such saints and masters who have actually communed with God — those known to history as well as countless anonymous true souls devoted to Christ, hidden in monasteries and convents in wholehearted consecration — who have verily been the "rock" on which Jesus' inner church of Christ communion has endured these two thousand years."

"Yogananda draws parallels between the Christian trinity of Father, Son and Holy Spirit and the yoga concept of Sat, Tat and Aum. Both traditions use the trinity to distinguish among the transcendent, divine reality; its immanence in creation; and a sacred, cosmic vibration that sustains the universe, he says.And he asserts that Bible passages used to exclude non-Christians from salvation have been misconstrued. Some Christians believe, for instance, that Jesus' saying that "no one comes to the Father except through me" requires a belief in Jesus the man as God and personal savior. Yogananda, however, asserts that Jesus was referring to the need to achieve the same "Christ consciousness" he personified as a way to achieve oneness with God."Christ has been much misinterpreted by the world," Yogananda wrote. "Even the most elementary principles of his teachings have been desecrated, and their esoteric depths have been forgotten.""

"The Autobiography of a Yogi [is a] guide to meditation and spirituality that [Steve Jobs] had first read as a teenager, then reread in India, and had read once a year ever since."

"Magic is not about having a puzzle to solve. It's about creating a moment of awe and astonishment. And that can be a beautiful thing"

"As a Magician, I try to show things to people that seem impossible. And I think magic whether I'm holding my breath or shuffling a deck of cards is pretty simple: It's practice, it's training and it's experimenting while pushing through the pain to be the best that I can be. And that's what magic is to me."

"Autumn grows old: he, like some simple one, In Summer's castaway is strangely clad"

"They sniffed, poor things, for their green fields, They cried so loud I could not sleep: For fifty thousand shillings down I would not sail again with sheep."

"Sweet Stay-at-Home, sweet Well-content, Thou knowest of no strange continent; Thou hast not felt thy bosom keep A gentle motion with the deep; Thou hast not sailed in Indian seas, Where scent comes forth in every breeze."

"The collier's wife had four tall sons Brought from the pit's mouth dead, And crushed from foot to head"

"Thou shalt not laugh, thou shalt not romp, Let's grimly kiss with bated breath; As quietly and solemnly As Life when it is kissing Death."

"From my own kind I only learn How foolish comfort is"

"What sweet, what happy days had I, When dreams made Time Eternity!"

"Let us not judge life by its number of breaths, but by the number of times that breath is held, or lost, either under a deep emotion caused by love, or when we stand before an object of interest or beauty."

"This man has talent, that man genius, And here's the strange and cruel difference: Talent gives pence and his reward is gold, Genius gives gold and gets no more than pence."

"What a glorious time of the year is this [Spring]! With the warm sun travelling through serene skies, the air clear and fresh above you, which instils new blood in the body, making one defiantly tramp the earth, kicking the snows aside in the scorn of action."

"Cats — by day the most docile of God's creatures, everyone of them in the night enlisting under the devil's banner — took the place by storm after the human voice had ceased."

"People are not to be blamed for their doubts, but that they make no effort to arrive at the truth."

"It was the Rainbow gave thee birth, And left thee all her lovely hues."

"Go you and, with such glorious hues, Live with proud peacocks in green parks."

"I also love a quiet place That's green, away from all mankind; A lonely pool, and let a tree Sigh with her bosom over me."

"What is this life if, full of care, We have no time to stand and stare."

"No time to see, in broad daylight, Streams full of stars, like skies at night. No time to turn at Beauty's glance, And watch her feet, how they can dance."

"this extraordinary and memorable being, who, for all his humility, bore about him something of the primitive splendour and directness of the Elizabethan age"

"To be able to come out of that mess as I did is special. To be able to improve my relations with my dad is special. I'm happy with the way my life's going, the way I'm growing up as a person. Skating has changed me. I've had a lot of chances, and this is my time to shine."

"Mentally speaking, it sucks, man. Who wants to prepare their whole life and have it all taken away by some guy who just made a bad pass? But that's the beauty of the sport as well. Anything can happen."

"I always end up in the bathroom, doing his hair."

"An Englishman, even if he is alone, forms an orderly queue of one."

"Continental people have sex life; the English have hot-water bottles."

"In England everything is the other way round."

"On the Continent people have good food; in England, people have good table manners."

"Television is of great educational value. It teaches you while still young how to (a) kill, (b) rob, (c) embezzle, (d) shoot, (e) poison, and, generally speaking, (f) how to grow up into a Wild West outlaw or gangster by the time you leave school."

"The trouble with tea is that originally it was quite a good drink. So a group of the most eminent British scientists put their heads together and made complicated biological experiments to find a way of spoiling it. To the eternal glory of British science, their labour bore fruit. To the eternal glory of British science their labour bore fruit. They suggested that if you do not drink it clear, or with lemon or rum and sugar, but pour a few drops of cold milk into it, and no sugar at all, the desired object is achieved. Once this refreshing, aromatic, oriental beverage was successfully transformed into colourless and tasteless gargling-water, it suddenly became the national drink of Great Britain and Ireland – still retaining, indeed usrping, the high-sounding title of tea."

"When people say England, they sometimes mean Great Britain, sometimes the United Kingdom, sometimes the British Isles, – but never England."

"Teach foreign how to be alive in England."

"Proportion is all; and, in sports at school, I lost it by surrendering to the awful significance of my self-consciousness. Shyness has a strange element of narcissism, a belief that how we look, how we perform, is truly important to other people."

"Travel by air is not travel at all, but simply a change of location; so my wife and daughter and I went to San Francisco by train, leaving Boston on a Wednesday morning in June and, then after lunch in New York, boarding Amtrak’s Broadway to Chicago."

"These women, like writers, have no time clocks to punch, no waiting boss. I write in the morning before teaching, and neither these women nor I care about the morning commuter traffic. There is no place we have to be. We already are where we have to be, facing ourselves. Both of us, without the prodding of a paycheck or the loss of a job, face only time itself, and our responsibility to use it as best we can."

"Very early, I understood that women were required to be other than what they were."

"...and I believed that everyone but those kneeling in front of me saw, and that was the source of my vanity and my cowardice: always I believed everyone was watching me."

"...my belief in the sacrament of the Eucharist is simple: without touch, God is a monologue, an idea, a philosophy; he must touch and be touched, the tongue on flesh, and that touch is the result of the monologues, the idea, the philosophies which led to faith; but in the instant of the touch there is no place for thinking, for talking; the silent touch affirms all that, and goes deeper: it affirms the mysteries of love and mortality."

"Short story writers simply do what human beings have always done. They write stories because they have to; because they cannot rest until they have tried as hard as they can to write the stories. They cannot rest because they are human, and all of us need to speak into the silence of mortality, to interrupt and ever so briefly stop that quiet flow, and with stories try to understand at least some of it."

"Living in the world as a cripple allows you to see more clearly the crippled hearts of some people whose bodies are whole and sound. All of us, from time to time, suffer this crippling. Some suffer it daily and nightly; and while most of us, nearly all of us, have compassion and love in our hearts, we cannot of will not see these barely visible wounds of other human beings, and so cannot or will not pick up the telephone or travel to someone’s house or write a note or make some other seemingly trifling gesture to give to someone what only we, and God, can give: an hour’s respite, or a day’s, or a night’s; and sometimes more than respite: sometimes joy."

"For ritual allows those who cannot will themselves out of the secular to perform the spiritual, as dancing allows the tongue-tied man a ceremony of love."

"Papa told her about a Lohengrin performance. It was just before his first entrance. He was ready to step into the boat, which, drawn by a swan, was to take him on-stage. Somehow the stagehand on the other side got his signals mixed, started pulling, and the swan left without Papa. He quietly turned around and said: "What time's the next swan?" That story has since become a classic in operatic lore."

"During my first year on the stage at Brünn [1896/97] I conceived the idea of a pilgrimage to Bayreuth, in order to hear and to see the wonders of Wagner's works at the spot dedicated to his memory. I was successful in my application to the management of the Festival for a free pass for the cycle - four nights of The Ring of the Nibelungen and Parzifal, on condition that I sang at an audition held in Bayreuth by Frau Cosima Wagner, who took every opportunity of seeking new talent. [...]"

"After America had entered the war in December 1941 all postal service with Germany and Austria was stopped. But Papa had faithfully kept on writing to me, a ten-page letter nearly every week. They were never mailed and I found them, neatly bundled, sealed and addressed to me. … And now, on the plane, winging back home, I began to read his letters. They are remarkable documents. It's the whole war, as seen from the other side, through the eyes of a man who detested the fascist system, who hated the Nazis with a white fury. In the midst of the astonishing German victories in the early part of the war he was firmly convinced that Hitler MUST and WOULD lose. He dreaded communism, and all his predictions have come true. He told of all the spying that went on, the denunciations to the Gestapo, the sudden disappearances of innocent people, of the daily new edicts and restrictions, of confiscations that were nothing but robberies, arrests, and executions; how every crime committed was draped in the mantilla of legality. His great perception, intelligence, decency, his wonderful humanity, his love of music and above all his worshipful adoration for his Elsa — through every page they shimmered with luminescent radiance."

"I'd like to dedicate this song real quick, and I'm not going to say anything offensive so that we can make it on TV. This song isn't dedicated to drinking or drug addiction [...]. It's basically about a walk in the park. This is something called 'Nightrain'."

"Some people think I always wear the hat, but that's not true. Sometimes I don't wear the hat. It makes me laugh that some people think I always wear the hat, because obviously I don't wear the hat all the time. What about when I sleep or take a shower? I don't wear the hat then. Also, I don't wear the hat to go to Millets."

"The guitar players that inspire me today are basically all the same guitar players that inspired me when I first started. That hasn't really changed, but additionally I think that Tom Morello, Jack White & Jerry Cantrell are great and are some of the really inspiring lead guitar players that have come out in the last 20 years."

"I recognized my own creative voice filtered through those six strings, but it was also something else entirely. Notes and chords have become my second language and, more often than not, that vocabulary expresses what I feel when language fails me."

"Everyone in the band wore their influences on their sleeves and there was not a bit of the typical L.A. vibe going on where the goal is to court a record deal. There was no concern for the proper poses or goofy choruses that might spell pop-chart success; which ultimately guaranteed endless hot chicks. That type of calculated rebellion wasn't an option for us; we were too rabid a pack of musically like-minded gutter rats. We were passionate, with a common goal and a very distinct sense of integrity. That was the difference between us and them."

"It makes sense that the bands first show took place in Seattle because as much as L.A. was our address, we had as much in common with the average "L.A." band as Seattle's weather has with Southern California."

"The truth is, all we ever cared to do was top the bullshit hair metal bands that enjoyed undue success for their subpar existence."

"Most of the girls who dated us back then were these innocent chicks whose lives were changed forever after one of us came into it for however long it lasted. We were like a vacuum back then that sucked people up and spit them out; a ton of people around us fell by the wayside that way. Some people died, not because of anything we did, but as a side effect of being too close to the flame. People would get attracted to our fucked-up weird life and just get it wrong and drown in our riptide."

"I've always had to do things my way; I've gotten high my way, I've gotten clean my way, I've been in and out of relationships my way. I've taken myself to the edges of life my way. And I'm still here. Whether or not I deserve to be is another story."

"Just have one more try - it's dead easy to die, It's the keeping-on-living that's hard."

"Oh it is good to ride and run, To roam the reenwood wild and free; To hunt, to idle in the sun, To leap into the laughing sea"

"I count each day a little life, With birth and death complete; I cloister it from care and strife And keep it sane and sweet."

"Marriage is a bachelor’s punishment for his sins"

"The world is full of scribbling Nobodies who think they’re scribbling Somebodies."

"Dignity is a tin god in the temple of bunk."

"After fifty don’t go to a funeral if you can avoid it. It’s bad enough to go to your own when times comes."

"Wisdom is peace, peace wisdom. Both are born of a humble heart and a nourished gratitude."

"Nature is the nest professor in the end."

"Some praise the Lord for Light, The living spark; I thank God for the Night The healing dark."

"There's the wretched rent to pay, Yet I glower at pen and ink: Oh, inspire me, Muse, I pray, It is later than you think!"

"It's coming soon and soon, mother, it's nearer every day, When only men who work and sweat will have a word to say; When all who earn their honest bread in every land and soil Will claim the Brotherhood of Man, the Comradeship of Toil; When we, the Workers, all demand: `What are we fighting for?' . . . Then, then we'll end that stupid crime, that devil's madness -- War."

"Mud is mankind in the moulding, Heaven's mystery unfolding"

"This is the law of the Yukon, and ever she makes it plain: "Send not your foolish and feeble; send me your strong and your sane -- Strong for the red rage of battle; sane for I harry them sore; Send me men girt for the combat, men who are grit to the core"

"Wild and wide are my borders, stern as death is my sway; From my ruthless throne I have ruled alone for a million years and a day"

"This is the Law of the Yukon, that only the Strong shall thrive; That surely the Weak shall perish, and only the Fit survive. Dissolute, damned and despairful, crippled and palsied and slain, This is the Will of the Yukon, -- Lo, how she makes it plain!"

"A bunch of the boys were whooping it up in the Malamute saloon; The kid that handles the music-box was hitting a rag-time tune; Back of the bar, in a solo game, sat Dangerous Dan McGrew, And watching his luck was his light-o'-love, the lady that’s known as Lou."

"Were you ever out in the Great Alone, when the moon was awful clear, And the icy mountains hemmed you in with a silence you most could hear; With only the howl of a timber wolf, and you camped there in the cold, A helf-dead thing in a stark, dead world, clean mad for the muck called gold; While high overhead, green, yellow, and red, the North Lights swept in bars? — Then you've a hunch what the music meant . . . hunger and night and the stars."

"But I want to state, and my words are straight, and I'll bet my poke they're true, That one of you is a hound of hell . . . and that one is Dan McGrew."

"There are strange things done in the midnight sun By the men who moil for gold; The Arctic trails have their secret tales That would make your blood run cold; The Northern Lights have seen queer sights, But the queerest they ever did see Was that night on the marge of Lake Lebarge I cremated Sam McGee."

"Now a promise made is a debt unpaid, and the trail has its own stern code."

"And the heavens scowled, and the huskies howled, and the wind began to blow. It was icy cold, but the hot sweat rolled down my cheeks, and I don’t know why; And the greasy smoke in an inky cloak went streaking down the sky."

"Don't go for the player, go for the ball."

"I have never started a fight in my life but I have finished a few... sometimes I shudder when I think about what I have done."

"I don't think tackling is at all acceptable these days... there are a lot of cheats in the game, too."

"Tommy Smith wasn't born, he was quarried."

"If he isn't named Footballer of the Year, football should be stopped and the men who picked any other player should be sent to the Kremlin."

"If Shankly was the Anfield foreman, Paisley was the brickie, ready to build an empire with his own hands.""

"An interviewer had researched Lyttelton's other interests and asked him about "orthinology" (sic). Lyttelton said that he kept a straight face and answered the question but 24 hours later thought of what he should have replied: "Oh, you mean word-botching"."

"Now it's time to play a brand new game called Name That Barcode. Here's the first one: "Thick black, thin white, thick black, thick white, thick black, thin white." OK who's going to identify that?"

"Well as the vanquished charwoman of time begins to Shake-n-Vac the shagpile of eternity, I've noticed that we've just run out of time..."

"After tasting the meat pies, Samantha said she liked Mr Dewhurst’s beef in ale; although she preferred his tongue in cider."

"Coincidence is a wonderful thing."

"One musn't be misled by the amiable, bumbling persona. ... He is a toughly intelligent man moving confidently in any kind of surroundings from Windsor Castle to Birdland."

"Radio personality, humorist, writer, cartoonist, ex-Guards officer and aristocrat – Humphrey Lyttelton’s status as one of Britain’s favourite all-rounders sometimes overshadowed his true stature as a jazz musician. But jazz was always his first, abiding love. In 1936, as an Eton schoolboy, he fell under the spell of Louis Armstrong, taught himself trumpet and formed a band. After World War II, he spearheaded Britain’s trad-jazz revival, though he was always more in it than of it. Bored by the purists’ dogmatic style, he broke ranks in 1953 by adding a non-trad saxophone to his group. At the concert, outraged zealots responded with the banner: ‘Go home, dirty bopper!’ But as the title of one of Lyttelton’s books put it, I play as I please; what pleased him was imaginative, swinging jazz with plenty of emotional energy. This was evident from the washboard whimsy of his early recordings and his jovial forays into calypso, to the jump-band vigour of the mid-1950s that evolved into the smooth, hard-driving mainstream which he continued to the end of his life. In a career spanning over six decades, till his death in 2008, he encouraged and inspired many of the most prominent jazz musicians in Britain."

"He [Brendan Bracken] had been upset by my observation that a wartime Minister of Information was compelled, in the national interest, to such continuous acts of duplicity that even his natural hair must grow to resemble a wig."

"A devout and serious Christian, she was often bothered by what she read of socialists because she could not, instantly and absolutely, see where they were so wrong. To her horrified ear, they kept sounding as though they had ideas rather like Christ's."

"There is nothing quite so terrifying as a mad sheep."

"Someone [on the staff of The Times] had invented a game – a competition with a small prize for the winner – to see who could write the dullest headline. It had to be a genuine headline, that is to say one which was actually printed in the next morning's newspaper. I won it only once with a headline which announced: "Small Earthquake in Chile. Not many dead.""

"Since becoming a journalist I had often heard the advice to "believe nothing until it has been officially denied"."

"A newspaper is always a weapon in somebody's hands."

"The hired journalist, I thought, ought to realize that he is partly in the entertainment business and partly in the advertising business – advertising either goods, or a cause, or a government. He just has to make up his mind whom he wants to entertain, and what he wants to advertise."

"Evidently there are plenty of people in journalism who have neither got what they liked nor quite grown to like what they get. They write pieces they do not much enjoy writing, for papers they totally despise, and the sad process ends by ruining their style and disintegrating their personality, two developments which in a writer cannot be separated, since his personality and style must progress or deteriorate together, like a married couple in a country where death is the only permissible divorce."

"If I wrote a book about England I should call it What About Wednesday Week? which is what English people say when they are making what they believe to be an urgent appointment."

"There is a reason why you only see those adventurous types marching off into crocodile infested waters and uncharted jungles up the Congo. Marching into somewhere like Newcastle city centre on a Saturday night is too damn wild, that’s why. I became overwhelmed with a desire to go to Sunderland. And it’s not very often you hear someone say that."

"The criminal clearly wasn't expecting to find me there. He looked back at me with an expression of sheer balaclava written all over his face."

"A writer who denies the need for structure in his work is like a squash player who claims his brilliance removes the need for a wall."

"Stories are the architects of the human mind."

"In the distinctly human sense of our existence, people are made of language."

"The writer doesn’t push story into us, he withholds information in order that we draw his story out of ourselves."

"On summer evenings, before bathtime, my dad used to pick me up by the ankles and swing me round and round! Then one arm and one leg! Like an aeroplane - Wheeeee! We trashed that bathroom."

"Failure in any given subject is the first qualification towards becoming a teacher."

"Lieutenant Onoda, Sir, reporting for orders."

"Some dreams are best not to wake up from."

"People cannot live completely by themselves."

"One must always be civic-minded."

"Without a huge shock, the sleepy-head, ignorant Japanese will never wake up."

"Women should always do the dirty work"

"Never complain."

"Life is not fair and people are not equal."

"He's like a fish up a tree."

"He's hit the beans on toast."

"A man can't ask for much more than the chance to make a difference in his chosen field of work. Politics is my vocation. I'm forever grateful for the opportunity to contribute to this great country of ours. I know I am a better person for it."

"Politics is a game of friends."

"Most Canadians don't understand the House of Commons. They turn on their televisions, see us yelling at one another, and dismiss us as a bunch of fools."

"A successful politician must not only be able to read the mood of the public, he must have the skill to get the public on his side. The public is moved by mood more than logic, by instinct more than reason, and that is something that every politician must make use of or guard against"

"A leader has to know how the system functions - not just the system of government but the whole social and economic system, including business, the unions, and the universities."

"At one point Trudeau mentioned to me that the National Gallery wanted to buy a masterpiece by the great Italian painter Lotto, and it needed a million dollars from the Treasury Board. "Is that Lotto-Quebec or Lotto-Canada?" I joked, but I got the message, and the National Gallery got the painting."

"I learned early that business is business and politics is politics. The proof is how few important businessmen have made good politicians. They may think that they are very smart about everything because they made millions of dollars by digging a hole in the ground and finding oil, but the talent and luck needed to become rich are not the same talent and luck needed to succeed on Parliament Hill."

"It's one thing for a courier service transport letters and documents from one city to another at a cost that only big business can afford; but it's another thing to take a letter from an Indian boy studying at the University of Ottawa to his mother in Old Crow."

"Economics has been called the dismal science. Once you get to understand it, you may not find it so dismal, but you don't find it much of a science either."

"It is not the government's purpose to make a profit the way a company does, because a company doesn't have to give a damn about the unemployed poor or provide services that are non-commercial by definition."

"The art of politics is learning to walk with your back to the wall, your elbows high, and a smile on your face. It's a survival game played under the glare of lights."

"I've never believed in seeking perfection at the risk of losing everything."

"To my mind losing is always better than never trying, because you can never tell what may happen."

"I was proud to have been the anti-establishment candidate after more than twenty years in politics, a small town guy fighting for the ordinary Canadian."

"To be frank, politics is about wanting power, getting it, exercising it, and keeping it."

"Trudeau valued performance above image. He Knew he could give me a shovel if there was a mess to clean up, and he kept moving me from one mess to another."

"The two of us had come a long way together from our humble beginnings and the basement apartment that had been our first home as newlyweds in 1957, when I was still a law student at Laval University in Quebec City."

"For all its prestige, its fabulous views, its indoor pool, and its lovely garden, 24 Sussex is more like an old hotel than a modern home."

"I didn't feel the need to have a lot of yes-men standing around me. As Mitchell Sharp once put it, the bigger the staff, the smaller the minister."

"I never bought into the Laffer curve, a theory, named after an American supply-side economist who had been an adviser to the Reagan administration, that essentially argues that a government will increase its revenue by reducing its taxes. If it were that easy, everybody would do it. What politician doesn't want to reduce taxes in order to win votes? Taken to its logical extreme, the Laffer curve makes no sense because, if you lower your taxes to zero, how are you going to get higher revenues? In practice, every government that toyed with this theory ended up with larger deficits, higher interest rates and greater social inequality."

"Mr President," I said, " I have to tell you something. I don't want to get too close to you." He looked startled. I imagine it was a rare thing for a U.S. Commander-in-chief to hear. "Canada is your best friend, largest trading partner, and closest ally, but we are also an independent country. Keeping some distance will be good for both of us. If we look as though we're the fifty-first state of the United States, there is nothing we can do for you internationally, just as the governor of a state can't do anything for you internationally. But if we look independent enough, we can do things for you that even the CIA cannot do."

"The problem was, I enjoyed Question Period too much and loved the challenge it provided. Far from being a dreaded burden, it had become an exciting part of my life; opposition members attacked me, I fought back, I won or lost or held them to draw, and the next day we did it all over again."

"Canadian federalism is more than a form of government. It's also a system of values that allows different people in diverse communities to live and work together in harmony for the good of all."

"Over the years, I have seen too many politicians ruin their careers because they could not accept defeat graciously."

"Everybody has the right to speak up in a democracy. We would be in trouble as a society if there wasn't a constant pressure to make reforms and to be just. Sometimes as prime minister, when I was caught up in a really loud demonstration, I used to say to myself that I deserved it because of all the demonstrations I myself had organized as a student against Duplessis."

"Three months later, on September 5, 2001, at a pro-am event preceding the Canadian Open at the Royal Montreal Golf Club, I was invited to play a round with Tiger Woods. Nothing in the game of politics had ever been as nerve-racking as that game of golf."

"There's no such thing as a genius in politics, or at least I have never met one. There are only human beings, some better than others, who rise or fall on the challenges they meet."

"Politicians of all stripes are always in danger at looking at every problem from an abstract point of view or being briefed by officials, academics, or economists who know every science but the science of human nature."

"Vision is not political rhetoric."

"Our old-fashioned system is better than any new-fangled voting machine. Not only is it guaranteed to work, but there is something I find appealing in putting a mark on a piece of paper for the candidate of your choice, as opposed to pulling a lever as if you were gambling on a slot machine in Las Vegas."

"There is nothing more nervous than a million dollars - it moves very fast, and it doesn't speak any language."

"Aline and I have travelled a very long, very hard road together, from our working class homes in rural Quebec to the palaces of London, Paris, Moscow, and Beijing. Politics was the route, public service the reward."

"Once when I was Prime Minister, I came back from an international conference, and I set foot in Canada... To me, there, I said: Chrétien, you've got the easiest job of all these guys there, from all round the globe. Original: Quand j'étais premier ministre, pis je revenais d'une conférence internationale, pis je mettais le pied au Canada ... À moi, là, je dis : Chrétien, tu as la job la plus facile de tous ces gars-là alentour du globe."

"But last night, the Conservative Party reached a new low; they tried to make fun of the way I look. God gave me a physical defect, and I've accepted that since I'm a kid. It's true, that I speak on one side of my mouth. I'm not a Tory, I don't speak on both sides of my mouth."

"For me, pepper, I put it on my plate."

"All Christian missionaries say that Jesus was a very calm and peace loving person. But in reality he was a hot-tempered persons destitute of knowledge and who behaved like a wild savage. This shows that Jesus was neither the son of God, nor had he any miraculous powers. He did not possess the power to forgive sins. The righteous people do not stand in need of any mediator like Jesus. Jesus came to spread discord which is going on everywhere in the world. Therefore, it is evident that the hoax of Christ’s being the Son of God, the knower of the past and the future, the forgiver of sin, has been set up falsely by his disciples. In reality, he was a very ordinary ignorant man, neither learned nor a yogi."

"Had the God of the Quran been the Lord of all creatures, and been Merciful and kind to all, he would never have commanded the Mohammedans to slaughter men of other faiths, and animals, etc. If he is Merciful, will he show mercy even to the sinners? If the answer be given in the affirmative, it cannot be true, because further on it is said in the Quran "Put infidels to sword," in other words, he that does not believe in the Quran and the Prophet Mohammad is an infidel (he should, therefore, be put to death). (Since the Quran sanctions such cruelty to non-Mohammedans and innocent creatures such as cows) it can never be the Word of God."

"Sahebji, I am sorry I have been misunderstood. Forgive me for what I am being forced to say. The reference to freedom of speech was made by me in a specific context. It was not at all my intention to uphold the British usurpation of my country. Make no mistake. I consider the British Raj to be a curse. I stand for svarãjya [self-rule]."

"In none of the Sanskrit of history textbooks," he wrote, "has it been stated that the Aryans came from Iran, vanquished the aborigines...and became rulers."

"In 1882, Dayananda Saraswati, founder of the Arya Samaj, protested: In the face of these Vedic authorities how can sensible people believe in the imaginary tales of the foreigners . . . no Sanskrit book or history records that the Aryas came here from Iran, and defeating the inhabitants of the country in battles, drove them away and proclaimed themselves the rulers of the country. How can then the writings of foreigners be worth believing in the teeth of this testimony? (266)"

"He made a positive contribution when he pointed out that India had inherited a spirituality and a culture which were not only indigenous but also intrinsically superior to the imported creeds and cultures. He encouraged and enabled his people to reawaken to their own inner sources of strength, and hold their heads high in the face of foreign invaders. He was the first to use the terms swadeshî and swarãjya. At the same time, the Maharshi restored the Veda to its rightful place as the permanent and profound centre of Indian spirituality, culture and social philosophy. His people had lost consciousness of this centre when they had started drawing a sharp line between nishreyasa (highest good) and abhyudaya (worldly welfare), between here and hereafter, between spirituality and science. They had become dwarfed in mind and emaciated in body because, to start with, they had separated these two from their unity in the Spirit. He did something more. He raised an accusing finger against the heavy weight of empty rituals and outmoded social traditions which were smothering India’s indigenous society. ... The Maharshi appealed to his people to throw away all this dead wood, and start breathing again in the unpolluted air of that spirituality and science for which India had been famous in ages past."

"It was years later when I read Sri Aurobindo's Bankim, Tilak, Dayananda that I bowed, in repentance and renewed reverence, before that fearless lion of a man who tried his best to rescue and revive the Vedic vision among the Hindus. A true understanding and appreciation of the crucial cultural role which the Arya Samaj played at a critical juncture in our national life dawned on me simultaneously."

"One of the makers of Modern India."

"A man of spirit has passed away from India. Pandit Dayananda Saraswati is gone, the irrepressible, energetic reformer, whose mighty voice and passionate eloquence for the last few years raised thousands of people in India from, lethargic, indifference and stupor into active patriotism is no more."

"Dayananda Sarasvati, seeking to return to the social and religious life of the Vedas, used the Vedic corpus as the blueprint of his vision of Indian society. But he argued that the Vedas are the source of all knowledge including modern science, a view with which Max Mueller disagreed. He underlined the linguistic and racial purity of the Aryans and the organisation which he founded, the Arya Samaj, was described by its followers as 'the society of the Aryan race'. The Aryas were the upper castes and the untouchables were excluded."

"AMONG the great company of remarkable figures that will appear to the eye of posterity at the head of the Indian Renascence, one stands out by himself with peculiar and solitary distinctness, one unique in his type as he is unique in his work. It is as if one were to walk for a long time amid a range of hills rising to a greater or lesser altitude, but all with sweeping contours, green-clad, flattering the eye even in their most bold and striking elevation. But amidst them all, one hill stands apart, piled up in sheer strength, a mass of bare and puissant granite, with verdure on its summit, a solitary pine jutting out into the blue, a great cascade of pure, vigorous and fertilising water gushing out from its strength as a very fountain of life and health to the valley. Such is the impression created on my mind by Dayananda."

"I do not hate the white man; you see, his position of domination has placed him in a position of moral weakness."

"In so far as gaining citizenship rights and opportunities for the unfettered development of the African people, who will deny that thirty years of my life have been spent knocking in vain, patiently, moderately and modestly at a closed and barred door?"

"I have joined my people in the new spirit that moves them today, the spirit that revolts openly and boldly against injustice and expresses itself in a determined and non-violent manner."

""Laws and conditions that tend to debase human personality - a God-given force - be they brought about by the State or other individuals, must be relentlessly opposed in the spirit of defiance shown by St. Peter when he said to the rulers of his day: "Shall we obey God or man?" No one can deny that in so far as non-Whites are concerned in the Union of South Africa, laws and conditions that debase human personality abound."

"My only painful concern at times is that of the welfare of my family but I try even in this regard, in a spirit of trust and surrender to God's will as I see it, to say: "God will provide." It is inevitable that in working for Freedom some individuals and some families must take the lead and suffer: The Road to Freedom is via the CROSS."

"We meet here to express our deep resentment at the claim made by South Africa though its governments and parliaments since the union, to determine and shape our destiny without consulting our wishes, and arrogantly to assign us a position of permanent inferiority in our land, contrary to the plan and purpose of God our Creator, who created "all men equal." And into us too, not to whites only, He breathed the divine spirit of human dignity. And so we have every human and moral right to resist laws and policies which create a climate inimical to the full development of our personalities as individuals, and our development as a people."

"The laws and policies of white South Africa are no doubt inimical to this development. And so I call upon our people in all walks of life ministers of the Gospel of Christ, who died to save human dignity, teachers, professional men, business men; farmers and workers to rally round the congress at this hour to make our voice heard. We may be voteless, but we are not necessarily voiceless; it is our determination more than ever before in the life of our congress, to have our voice not only heard but heeded too. Through gatherings like this in all centres, large and small, we mean to mobilize our people to speak with this one voice and say to white South Africa: We have no designs to elbow anyone out of South Africa, but equally we have no intention whatsoever of abandoning our divine right, of ourselves determining our destiny according to the holy and perfect plan of our Creator. Apartheid can never be such a plan."

"The fate of Africans in the cities of the nation rests on the stand we take against this tyrannical action of the government. As leaders we shall do all in our power to consolidate the country to oppose the carrying out of this outrageous tyrannical scheme."

"...as a Christian and patriot, [I] could not look on while systematic attempts were made, almost in every department of life, to debase the God-factor in man or to set a limit beyond which the human being in his black form might not strive to serve his Creator to the best of his ability. To remain neutral in a situation where the laws of the land virtually criticized God for having created men of color was the sort of thing I could not, as a Christian, tolerate."

"The mitigating feature in the gloom of those far-off days was the shaft of light sunk by Christian missions, a shaft of light to which we owe our initial enlightenment. With successive governments of the time doing little or nothing to ameliorate the harrowing suffering of the black man at the hands of slave drivers, men like Dr. David Livingstone and Dr. John Philip and other illustrious men of God stood for social justice in the face of overwhelming odds."

"It is fair to say that even in present-day conditions, Christian missions have been in the vanguard of initiating social services provided for us. Our progress in this field has been in spite of, and not mainly because of, the government. In this, the church in South Africa, though belatedly, seems to be awakening to a broader mission of the church in its ministry among us. It is beginning to take seriously the words of its Founder who said: "I came that they might have life and have it more abundantly.""

"Scientific inventions, at all conceivable levels should enrich human life, not threaten existence. Science should be the greatest ally, not the worst enemy of mankind. Only so can the world, not only respond to the worthy efforts of Nobel, but also ensure itself against self-destruction. Indeed the challenge is for us to ensure the world from self-destruction. In our contribution to peace we are resolved to end such evils as oppression, white supremacy and race discrimination, all of which are incompatible with world peace and security. There is indeed a threat to peace."

"May the day come soon, when the people of the world will rouse themselves, and together effectively stamp out any threat to peace in whatever quarter of the world it may be found. When that day comes, there shall be "peace on earth and goodwill amongst men", as was announced by the Angels when that great messenger of peace, Our Lord came to earth."

"Chief Albert Luthuli was a man of universal wisdom, and exceptional integrity: a man of deep compassion, motivated into political action by his deep Christian commitment. The African National Congress is proud today to list him among its Presidents."

"A man of peace and one who believed passionately that inter-racial strife was an evil, destructive and totally wasteful force."

"All those people across the world who value courage, decency and compassion, have lost one of their noblest champions...I shall always remember my visit. For 5 years his own people had no direct word from their leader, yet his patient and compassionate devotion to the future of his country became a model of courage and dedication for all of us.""

"...On the same day, the Prize for 1960 was awarded for the first time to an African – Albert Luthuli, one of the earliest leaders of the struggle against apartheid in South Africa. For me, as a young African beginning his career in the United Nations a few months later, those two men set a standard that I have sought to follow throughout my working life."

"Every time I take a flight, I am always mindful of the many people who make a successful journey possible - the known pilots and the unknown ground crew. So you honor the dedicated pilots of our struggle who have sat at the controls as the freedom movement soared into orbit. You honor, once again, Chief Lutuli of South Africa, whose struggles with and for his people, are still met with the most brutal expression of man's inhumanity to man. You honor the ground crew without whose labor and sacrifices the jet flights to freedom could never have left the earth. Most of these people will never make the headline and their names will not appear in Who's Who. Yet when years have rolled past and when the blazing light of truth is focused on this marvellous age in which we live - men and women will know and children will be taught that we have a finer land, a better people, a more noble civilization - because these humble children of God were willing to suffer for righteousness' sake."

"I only regret that circumstances and spacial divisions have made it impossible for us to meet. But I admire your great witness and your dedication to the cause of freedom and human dignity. You have stood amid persecution, abuse, and oppression with a dignity and calmness of spirit seldom paralleled in human history. One day all of Africa will be proud of your achievements."

"I have been moved by the award to you of the 1960 Nobel Peace Prize and I join with many others from all parts of the world in extending sincere congratulations to you. This high recognition of your past and continuing efforts in the cause of justice and the advancement through peaceful means of the brotherhood of man is applauded by free men everywhere."

"We join two distinguished South Africans, the late Chief Albert Lutuli and His Grace Archbishop Desmond Tutu, to whose seminal contributions to the peaceful struggle against the evil system of apartheid you paid well-deserved tribute by awarding them the Nobel Peace Prize"

"Lutuli is primarily a mediator... he sought to reconcile tribal values with Christianity... and bridge the gap between traditional tribal organization and the system of parliamentary democracy"

"In 1933, the Jhansi Heroes decided to participate in the Beighton Cup hockey tournament. My life’s ambition was to win the Beighton Cup, as I had always regarded this competition as the blue riband of Indian hockey. In my opinion it is perhaps the best organized hokey event in the country. Calcutta is indeed lucky that it has at least three of four first class hockey grounds on the maidan, and this is a great advantage to run a tournament on schedule instituted since 1895, this tournament had a non-stop run. World War|World Wars I and II did not affect the tournament. Threats of Japanese bombs and actual bombings in Calcutta while the hockey season was on also did not prevent from the tournament from being held. That being said, it is sad to think that the tournament had to yield to the communal frenzy, which gripped the nation in 1946-47."

"It was a great day for me when my Commanding Officer called me and said ‘Boy, you are to go to New Zealand’ I was dumbfounded, and did not know what to reply. All I did was to click my heels snappily and, give as smart salute as I possibly could, and beat a hasty retreat. Once out of sight of the officer, I ran like a hare to reach my barracks and communicated the good news to my fellow soldiers. And what a reception they gave me! I lost no time in getting prepared for the trip. I was not a rich man, my earnings as a sepoy being only a few rupees a month. My parents were not rich either....I clothed myself as inexpensively as possible, and my personal outfit was my military kit... As soldiers belonging to the Other Ranks (read lower ranks), it was a great experience for us. Prior to this tour we could never conceive of being feted and entertained at private houses and public functions in such a glorious and enjoyable manner. We were made heroes, and on my part, if I may put it quite modestly, I proved myself a great success and left behind a great impression."

"The cottage had twenty beds, a telephone and a refrigerator. Everything was kept spick and span, and every minute details of our comforts had been attended to. Two stewards were there to look after us. One was Otto, an old seasoned-sailor who had visited India several times and spoke English well. The other was named Schimdt, and he spoke English haltingly."

"Nowadays I hear of the princely comforts provided for national teams traveling overseas, and fuss players raise if they happen to miss even a cup of tea! When we used to travel the name of our country and the game were the only two things that mattered."

"My experience thus far had been to win matches and not lose them. I remember that in 1932, after our return from the Olympic tour, we beat Delhi by 12 goals to nil. I never recognised Delhi as a big hockey playing center, but on this day they were right on top of us and completely outplayed us. The news of this defeat created adverse opinions about us, and while touring other centers before we finally sailed from Mumbai. This particular defeat kept worrying me. For the first time I was captaining the Olympic team; will India lose the title under my charge?"

"I was bypassed in 1932 possibly because of my academic handicaps and so called social position in life. I was still an ordinary soldier holding a minor rank."

"He scores goals like runs in cricket."

"You and your boys have done wonderfully to foster the game of hockey in our country I hope that you will return to India with good impressions and with the same feeling of friendship to the German hockey players as we feel towards you…Tell them how much we all admired the sill and performance of the prefect hockey they have shown us."

"[Dhyan Chand] was humble. He had only one pair of trousers. I took him to Austin Road on Regent Street . We went downstairs. Trousers galore were shown. Can I take them upstairs and see them in the sun? That finished me. I told Shaukat the story, what else do you expect of a Lance Nayak, he laughed"

"India’s Triumph, Science Scores Over Force, and Dhyan Chand in Form”"

"His real talent lay above his shoulders. His was easily the hockey brain of the century. He could see a field the way a chess player sees the board. He knew where his teammates were, and more importantly where his opponents were - without looking. It was almost psychic."

"He treated everybody as pieces on a board meant for his use. He'd know from his own movement how the defense was forming, and where the gaps were. In other words, he was the only imponderable, Everybody else (opposition included) fell in predictable patterns around him."

"It looks like he has some invisible magnet stuck to his hockey stick so that the ball does not leave it at all.'"

"The Olympic complex now has a magic show too."

"According to widespread reports, German dictator Adolf Hitler offered Dhyan Chand German citizenship and a position in the German Military, after an impressive showing at the Berlin Olympics. The offer was declined by the Indian magician."

"I think it’s more difficult to be vegan than gay. I think people have a harder time accepting it; people feel more uncomfortable with a vegan at their dinner table than they do a lesbian. It’s confronting. It’s kind of suggesting that what someone else is doing is bad or wrong, and it hits them on a more personal level. … If somebody is setting there eating a steak watching you eat polenta, they’re thinking that you’re trying to preach to them or you’re trying to convert them in some way. Whereas with being gay, I don’t think anyone’s concerned that that’s the agenda. “Hey, Mom, you also have to be gay. I’m gay and so should you be!” Certainly when I told her that I was vegan, it forced her to look at her habits."

"I’m vegan. It’s really changed, like, my eyes, my, you know, everything."

"You were merely asked to bend, but you chose to crawl."

"Bullets for the kar sevaks, biryani for the Kashmiri militants."

"India should not betray its essentially Hindu personality."

"After all, the Congress party's defeat in the 1989 parliamentary elections was a major triumph for India's democratic forces. The gains of this victory needed to be consolidated. Towards this end, I took an important initiative at a function in New Delhi on 10 August, while releasing Koenraad Elst's book Ram Janmabhoomi vs Babri Masji: A case study in Hindu Muslim conflict. I offered to the Muslim leaders that I would personally request leaders of the VHP to relinquish their demand on the Hindu shrines in Mathura and Varanasi if the Muslim claim over Ramjanmabhoomi was voluntarily withdrawn, paving the way for the construction of the Ram temple. I was deeply disappointed when Muslim leaders rejected this offer."

"Dr Koenraad Elst, in his two-volume book titled The Saffron Swastika, marshals an incontrovertible array of facts to debunk slanderous attacks on the BJP by a section of the media. About the Rath Yatra, he writes: ‘But what about Advani’s bloody Rath Yatra (car procession) from Somnath to Ayodhya in October 1990? Very simple: it is not at all that the Rath Yatra was a bloody affair. While in the same period, there was a lot of rioting in several parts of the country (particularly Hyderabad, Karnataka and Uttar Pradesh), killing about 600 people in total, there were no riots at all along the Rath Yatra trail. Well, there was one: upper-caste students pelted stones at Advani because he had disappointed them by not supporting their agitation against the caste-based reservations which V.P. Singh was promoting. Even then, no one was killed or seriously wounded. It is a measure of the quality of the Indian English-language media that they have managed to turn an entirely peaceful procession, an island of orderliness in a riot-torn country, into a proverbial bloody event (“Advani’s blood yatra”). And it was quite a sight how the pressmen in their editorials blamed Advani for communal riots of which the actual, non-Advanirelated causes were given on a different page of the same paper. Whether Advani with his Rath Yatra was at 500 miles distance from a riot (as with the riot in Gonda in UP), or under arrest, or back home after the high tide of the Ayodhya agitation, every riot in India in the second half of 1990 was blamed on him’."

"The blasts are reflective of the states' inability to preempt these strikes."

"We have received some clues about yesterday's incident, which shows that a neighbouring country, and some terrorist organisations active there are behind it."

"I heartily congratulate the Government of Gujarat, and the state police in particular, for the important breakthrough they have achieved in busting a pan-India terrorist network responsible for the serial bomb blasts in Ahmedabad and other cities in the country. The arrest of 10 people, including Mufti Abu Bashir, who is described as the mastermind of the terror network, is indeed a major accomplishment. I have spoken to Shri Narendra Modi, Chief Minister of Gujarat, today and congratulated him for his Government's success. This success shows what a Government determined to deal firmly with the menace of terrorism can achieve in a short time. It stands in stark contrast with the utter lack of clarity and will power that the UPA Government at the Centre has exhibited in handling the threat of terrorism."

"I would demand the president's assent to the state laws of Gujarat and Rajasthan akin to the Maharashtra Control of Organised Crime Act (MCOCA) pending with the (central) government. The Gujarat law has been pending for the last four years."

"But we cannot include [here] a discussion of the awkward dishonesty evident throughout secularist reporting.. For now, we merely want to draw attention to what Mira Kamdar omits about L.K. Advani: that he has survived several attempts on his life. The most spectacular instance took place during an election meeting in Coimbatore in February 1998, where an Islamist bomb attack failed to kill Advani because he arrived late. It did, however, kill forty BJP activists present. Not being wealthy secularists, they were never put on alert by helpful "threats"."

"Another spectacular occasion of imported explosives in action was the bomb attack against L.K. Advani in Comibatore in February 1998, killing over fifty BJP activists."

"In this wave of terrorism against the BJP (a new high in a campaign of anti-BJP terror which has been striking now and then since March 1993), Reuters leaves its information consumers to guess who the victim was, and whether the BJP was the perpetrator or the target of the violence. Nothing in the 94-line report explicates that the violence was directed against the BJP, eventhough that was the first and only fact of which we could be certain right away... The policy seems to be, not to concede anything whatsoever to the Hindu movement, not even its martyrs."

"The recent Coimbatore bombing that killed a number of BJP workers was likened in the New York Times to the Reichstag fire which Hitler staged to gain power. The implication was that the BJP planned the bombing as an election ploy, even sacrificing its own members, and that they are as ruthless as Hitler. That Islamic terrorist groups were linked, was ignored."

"[L.K. Advani is] really one of the most able, cool-headed, courteous and clean politicians left today."

"That is why I say the nation needs a leader. Dr. Manmohan Singh has not even visited all the states in the five years of his prime ministership, while Advaniji is a leader who has, at some point in time, spent a night in our 400 districts.... He knows the entire land, there is not a stain on him, he is blemishless, has vast administrative experience having served in various [c]abinets, and fulfilled his responsibilities to everyone's satisfaction, whether it was as the chief executive of the Delhi metropolitan council or as information and broadcasting minister or deputy prime minister. Advaniji rose from the ranks to become a mass leader, there's a world of difference between the two."

"L.K. Advani, who had been the front man of the Ayodhya movement until he broke down in tears at the sight of the demolition... If the Indian media were not as corrupt as they are (power corrupts, and the media wield tremendous power, so), they would have found out and told us who exactly masterminded the demolition... But instead, the Indian media spurned the scoop of the year and insisted on the politically more useful version blaming Mr. Advani, somewhat like Jawaharlal Nehru's attempt to implicate Veer Savarkar in the Mahatma Gandhi murder."

"But we cannot include in this paper a discussion of the awkward dishonesty evident throughout secularist reporting.. For now, we merely want to draw attention to what Mira Kamdar omits about L.K. Advani: that he has survived several attempts on his life. The most spectacular instance took place during an election meeting in Coimbatore in February 1998, where an Islamist bomb attack failed to kill Advani because he arrived late. It did, however, kill forty BJP activists present. Not being wealthy secularists, they were never put on alert by helpful "threats". [...] we find Prof. Hansen casting suspicion on L.K. Advani by describing him as "indicted in a massive corruption scandal in 1996" (p.266) without mentioning that the investigation cleared him completely of the charges (which were minor, the "massive" scandal mainly pertaining to dozens of Congress secularists, as Hansen fails to explain)."

"A man can stand a lot as long as he can stand himself. He can live without hope, without friends, without books, even without music, as long as he can listen to his own thoughts and to the singing of a bird outside his window and to the far-away voice of the sea."

"In former days all animals could speak and so could the flowers, the trees and the stones and all lifeless things who were all created by the same God who had created man. Therefore man should be kind to all animals, and treat all lifeless things as if they could still hear and understand. On the day of the Last Judgement the animals would be called in first by God to give evidence against the dead man. Only after the animals had had their say would his fellow creatures be called in as witnesses."

"Señora Perez, I would like to thank you. I would like to sing to you, to sing a song of love; for I have watched you with my eyes wide open. I have watched you with learning eyes. You are a mother, and your arms are open wide for your children, for your people. Mrs. Perez, you are working hard."

"Fidel made it clear in his opening remarks that the parents were important but not nearly as important as the baby. In some pictures Fidel had a big patch of wet saliva on his uniform because he had come over early to cuddle the baby. A very warm and charming man — I enjoyed him. I am very proud that Canada helped facilitate this; we have long, trusted ties. . . . This is good news and I celebrate with the Cuban people. It was very kind of him, he was very proud of what he was doing with their children in establishing them as strong citizens. What a fabulous place. The people are filled with life and music and happy in spite of very difficult times. Some of them work four jobs to support their families. They are wonderful people and I think this is an opportunity for them to really evolve as they need to."

"sexiest man I’ve ever met"

"Trudeau and his wife left here Monday by chartered plane on a quick sidetrip to an unidentified nearby island. They arrived here Thursday on a brief "second honeymoon,""

"Trudeau flew in from Tobago, the sister island of Trinidad, where he has been holidaying with his wife since Tuesday. Shortly after his luncheon engagement, Trudeau took a return plane to Tobago to rejoin his wife, Margaret. The Canadian high commission said it was in not in a position to say when the prime minister and his wife would leave Tobago."

"You know my eyes are not very strong. So every day to make them stronger I force myself to look at the sun. I find it very hard. But do you know what I find harder? That is to look into the blue of your eyes."

"The immense noisy crowds that greeted the end of British rule in India with deafening shouts of joy on August 15, 1947, did not recall the old saying: they thought nothing of British rule would survive in their country after the departure of the White men who had carried it on. They never perceived that British rule in India had created an impersonal structure.... a system of government for which there was no substitute."

"I understood the life around me better, not from love, which everybody acknowledges to be a great teacher, but from estrangement, to which nobody has attributed the power of reinforcing insight."

"By the time the Muslims established their rule in the country (circa 1200 A.D.) the old inhabitants of the country, i.e. the Hindus, had lost their vitality to such an extent that they became incapable of dealing with or even facing a situation if it was difficult or unpleasant. So they surrendered to any situation that was created for them by history and tried to be at peace with their conscience by banishing it from their mind with soothing words."

"As soon as the English mind came in contact with the Hindu's, which was a very different kind of mind, it completely lost its temper, and so became incapable of dispassionate analysis. But the display of temper was at least spectacular, like fireworks."

"I say that the Muslims do not have the slightest right to complain about the desecration of one mosque. From 1000 A.D., every Hindu temple from Kathiawar to Bihar from the Himalayas to the Vindhyas, has been sacked and ruined. Not one temple was left standing all over northern India… Temples escaped destruction only where Muslim power did not gain access to them for reasons such as dense forests. Otherwise it was a continuous spell of vandalism. No nation, with any self-respect, will forgive this. They took over our women. And they imposed the Jaziya, the tax. Why should we forget and forgive all that? What happened in Ayodhya would not have happened, had the Muslims acknowledged this historical argument even once. Then we could have said : All right, let the past remain in the past and let us see how best we can solve this problem…"

"In all my novels… I deal with the many problems and prejudices which exist for Black people in Britain today."

"I believe it is important to speak to your readers in person... to enable people to have a whole picture of me; I have to both write and speak. I view my role as a writer and also as an oral communicator."

"I work toward the liberation of women but I'm not a feminist. I'm just a woman."

"Black women all over the world should re-unite and re-examine the way history has portrayed us."

"But who made the law that we should not hope in our daughters? We, women, subscribe to that law more than anyone. Until we change all this, it is still a man's world, which women will always help to build.”"

"Few things are as bad as a guilty conscience."

"Being a woman writer, I would be deceiving myself if I said I write completely through the eye of a man. There’s nothing bad in it, but that does not make me a feminist writer. I hate that name. The tag is from the Western world – like we are called the Third World."

"The first book I wrote was The Bride Price which was a romantic book, but my husband burnt the book when he saw it. I was the typical African woman, I’d done this privately, I wanted him to look at it, approve it and he said he wouldn’t read it."

"I am a woman and a woman of Africa. I am a daughter of Nigeria and if she is in shame, I shall stay and mourn with her in shame."

"When has it ever been a virtue to be rich in wealth and poor in people?' The relatives nodded. They understood her very well- why have heaven an earth when you have no one to share it with?"

"1975 was International Women's Year. I had never heard the word 'feminism' before then. I was writing my books from the experiences of my own life and from watching and studying the lives of those around me in general. I did not know that writing the way I was, was putting me into a special category."

"Writers simply have to write, and not worry so much about what people think, because public opinion is such a difficult horse to ride."

"Living entirely off writing is a precarious existence and money is always short, bit with careful management and planning I found I could keep my head and those of my family, through God's grace, above water."

"Relatives watching wanted and expected me to break down and cry, thereby devaluing my inner sorrow."

"When people are not educated enough for the job market, it is like a time bomb ticking away which could explode in the streets."

"I thought at one time I would be thrown out. But I was not."

"An uneducated person has little chance of happiness."

"I want to leave my boring job because I want to write, because I want to catch up with goings on in the theatre, because I want to travel and because I want to be with my family."

"The uneducated man has no such choices. Once he has lost his boring job, he feels he's lost his life. That is unfair."

"God, when will you create a woman who will be fulfilled in herself, a full human being, not anybody’s appendage? she prayed desperately."

"In Ibuza sons help their father more than they help their mother. A mother's joy is only in the name. She worries over them, looks after them when they are small; but in the actual help on the farm, the upholding of the family name, all belong to the father."

"God, when will you create a woman who will be fulfilled in herself, a full human being, not anybody's appendage? ... when will I be free?"

"Nnu Ego was like those not-so well-informed Christians who,promised the Kingdom of Heaven,believed that it was literally just round the corner and that Jesus Christ was coming on the very morrow. Many of them would hardly contribute anything ton this world,reasoning, "What is the use? Christ will come soon" They became so insulated in their beliefs that not only would they have little to do with ordinary sinners,people going about their daily work, they even pitied them and in many cases looked down on them because the Kingdom of God was not for the likes of them. Maybe this was a protective mechanism devised to save them from realities too painful to accept."

"Nnaife did not realise that Dr Meers's laughter was inspired by that type of wickedness that reduces any man, white or black, intelligent or not, to a new low; lower than the basest of animals, for animals at least respected each other's feelings, each other's dignity."

"On her way back to their room, it occurred to Nnu Ego that she was a prisoner, imprisoned by her love for her children, imprisoned by her role as the senior wife. She was not even expected to demand more money for her family; that was considered below the standard expected of a woman in her position. It was not fair, she felt, the way men cleverly used a woman’s sense of responsability to actually enslave her. They knew that the traditional wife like herself would never dream of leaving her children.”"

"A man is never ugly."

"Don't blame anyone for what has happened to your father. Things have changed drastically since the days of his own youth,but he has refused to see the changes...The fact is that parents get only reflected glory from their children nowadays,whereas your father has invested in all of you, just as his father invested in him so that he could help on the farm. Your father forgot that he himself left the family farm to come to this place."

"Every woman should be free to live the life she chooses."

"The fear of everybody was that the man might give in and say, "After all, it's her life." However a thing like that is not permitted in Nigeria; you are simply not allowed to commit suicide in peace, because everyone is responsible for the other person. Foreigners may call us a nation of busybodies, but to us, an individual's life belongs to the community and not just to him or her."

"Yet the more I think about it the more I realise that we women set impossible standards for ourselves."

"I cannot live up to your standards."

"Some parents, especially those who have many children from different wives, may reject a bad son, a master may reject a wicked servant, a wife may go so far as to abandon a bad husband, but a mother can never, never reject her son. If he is convicted, she will be condemned alongside him."

"The more I think about it, the more I realize that we, women, set impossible models for ourselves. That we make life intolerable for each other. I can't live up to our role models, older wife. That’s why I need to create my own."

"At home in Nigeria, all a mother had to do for a baby was wash and feed him and, if he was fidgety, strap him onto her back and carry on with her work while that baby slept."

"The leaves were still on the trees but were becoming dry, perched like birds ready to fly off."

"Dreams soon assume substance"

"Adah could not stop thinking about her discovery that the whites were just as fallible as everyone else. There were bad whites and good whites, just as there were bad blacks and good blacks! Why then did they claim to be superior?"

"She did not delude herself into expecting Francis to love her. He had never been taught how to love, but had an arresting way of looking pleased at Adah's achievements."

"One thing she did know was the greatest book on human psychology is the Bible. If you were lazy and did not wish to work, or if you had failed to make your way in society, you could always say, 'My kingdom is not of this world.' If you were a jet-set woman who believed in sleeping around, VD or no VD, you could always say Mary Magdalene had no husband, but didn't she wash the feet of Our Lord? Wasn't she the first person to see our risen saviour? If, in the other hand, you believed in the inferiority of the blacks, you could always say, 'Slaves, obey your masters.' It is a mysterious book, one of the greatest of all books, if not the greatest. Hasn't it got all the answers?"

"Marriage is lovely when it works, but if it does not, should one condemn oneself ? I stopped feeling guilty for being me."

"She had gambled with marriage, just like most people, but she had gambled unluckily and had lost."

"The concept of whiteness could cover a multitude of sins."

"Typical Igbo psychology; men never do wrong, only the women; they have to beg for forgiveness, because they are bought, paid for and must remain like that, silent, obedient slaves."

"She, who only a few months previously would have accepted nothing but the best, had by now been conditioned to expect inferior things. She was now learning to suspect anything beautiful and pure. Those things were for the whites, not the blacks."

"You must know, my dear young lady, that in Lagos you may be a million publicity officers for the Americans; you may be earning a million pounds a day; you may have hundreds of servants: you may be living like an elite, but the day you land in England, you are a second-class citizen.”"

"(Francis, p. 39)"

"(Narrator, p. 53)"

"Did she not feel totally fulfilled when she had completed the manuscript, just as if it were another baby she had had?"

"(Narrator, p. 166)"

"Her children were going to be different. They were all going to be black, they were going to enjoy being black, be proud of being black, a black of a different breed."

"(Narrator, p. 141)"

"London, having killed Adah's congregational God, created instead a personal God who loomed large and really alive."

"(Narrator, p. 151)"

"They were going to get the room they were asking for. Pa Noble was too old for Sue."

"(Narrator, p. 93)"

"Hunger drove Francis to work as a clerical officer in the post office. Adah's hopes rose. This might save the marriage after all."

"(Narrator, p. 162)"

"This old friend of Adah's paid for the taxi that took her home from Camden Town because he thought she was still with her husband."

"(Narrator, p. 175)"

"Then the thought suddenly struck her. Yes, she would go to school."

"(Narrator, p. 9)"

"So, sorry as she was for making a fool out of an old doctor, this was just one of the cases where honesty would not have been the best policy."

"(Narrator, p. 42)"

"In Ibuza, every young man was entitled to his fun. The blame usually went to the girls. A girl who had had adventures before marriage was never respected in her new home; everyone in the village would know about her past, especially if she was unfortunate enough to be married to an egocentric man."

"There were men who would go about raping young virgins of thirteen and fourteen, and still expect the women they married to be as chaste as flower buds."

"Anything imported was considered to be much better than their own old ways."

"It is so even today in Nigeria: when you have lost your father, you have lost your parents. Your mother is only a woman, and women are supposed to be boneless. A fatherless family is a family without a head, a family without shelter, a family without parents, in fact a non-existing family. Such traditions do not change very much."

"Every woman, whether slave or free, must marry. All her life a woman always belonged to some male. At birth you were owned by your people, and when you were sold you belonged to a new master, when you grew up your new master who had paid something for you would control you."

"On each cheek was drawn the outline of a large spinach leaf looking ready to be picked. It was not that many Ibos would have put so many on the face of a little girl. But Ojebeta's mother Umeadi, when she realised that her daughter was going to live, had had reason for going to the expense of engaging the services of the most costly face-maker in Ibuza. For, with such a riot of tribal spinach marks on her only daughter's face, no kidnapper would dream of selling her into slavery. What was more, if she got lost her people would always know her."

"My mistress had taught me the precepts of God’s Word: “Thou shalt love thy neighbor as thyself.” “Whatsoever ye would that men should do unto you, do ye even so unto them.” But I was her slave, and I suppose she did not recognize me as her neighbor."

"I spent the day gathering flowers and weaving them into festoons, while the dead body of my father was lying within a mile of me. What cared my owners for that? He was merely a piece of property. Moreover, they thought he had spoiled his children, by teaching them to feel that they were human beings. This was blasphemous doctrine for a slave to teach…"

"When my grandmother applied for him for payment he said the estate was insolvent, and the law prohibited payment. It did not, however, prohibit him from retaining the silver candelabra, which had been purchased with that money. I presume they will be handed down in the family, from generation to generation."

"But to the slave mother New Year’s day comes laden with peculiar sorrows. She sits on her cold cabin floor, watching the children who may all be torn from her the next morning; and often does she wish that she and they might die before the day dawns. She may be an ignorant creature, degraded by the system that has brutalized her from her childhood; but she has a mother’s instincts, and is capable of a mother’s agonies."

"For my master, whose restless, craving, vicious nature roved about day and night, seeking whom to devour, had just left me, with stinging, scorching words; words that scathed ear and brain like fire. O, how I despised him! I thought how glad I should be if some day when he walked the earth, it would open and swallow him up…"

"He tried his utmost to corrupt the pure principles my grandmother had instilled. He peopled my young mind with unclean images, such as only a vile monster could think of…But he was my master. I was compelled to live under the same roof with him … He told me I was his property; that I must be subject to his will in all things."

"If God has bestowed beauty upon her, it will prove her greatest curse. That which commands admiration in the white woman only hastens the degradation of the female slave. I know that some are too much brutalized by slavery to feel the humiliation of their position; but many slaves feel it most acutely, and shrink from the memory of it."

"She felt that her marriage vows were desecrated, her dignity insulted; but she had no compassion for the poor victim of her husband’s perfidy. She pitied herself as a martyr; but she was incapable of feeling for the condition of shame and misery in which her unfortunate, helpless slave was placed."

"The young wife soon learns that the husband in whose hands she has placed her happiness pays no regard to his marriage vows. Children of every shade of complexion play with her own fair babies, and too well she knows that they are born unto him of his own household. Jealousy and hatred enter the flowery home, and it is ravaged of its loveliness."

"Some poor creatures have been so brutalized by the lash that they will sneak out of the way to give their masters free access to their wives and daughters. Do you think this proves the black man to belong to an inferior order of beings? What would you be, if you had been born and brought up a slave…"

"I can testify, from my own experience and observation, that slavery is a curse to the whites as well as to the blacks. It makes the white fathers cruel and sensual; the sons violent and licentious; it contaminates the daughters, and makes the wives wretched."

"But O, ye happy women, whose purity has been sheltered from childhood, who have been free to choose the objects of your affection, whose homes are protected by law, do not judge the poor desolate slave girl too severely! If slavery had been abolished I too could have married the man of my choice; I could have had a home shielded by the laws…"

"You must forsake your sinful ways, and be faithful servants. Obey your old master and your young master…if you disobey your earthly master, you offend your heavenly Master. You must obey God’s commandments."

"Slavery is terrible for men; but it is far more terrible for women. Superadded to the burden common to all, they have wrongs, and sufferings, and mortifications peculiarly their own."

"We knelt down together, with my child pressed to my heart, and my other arm round the faithful, loving old friend I was about to leave forever. On no other occasion has it ever been my lot to listen to so fervent a supplication for mercy and protection. It thrilled through my heart, and inspired me with trust in God."

"Yet that intelligent, enterprising, noble-hearted man was a chattel! Liable, by the laws of a country that calls itself civilized, to be sold with horses and pigs!"

"I replied, “God alone knows how much I have suffered; and He, I trust, will forgive me. If I am permitted to have my children, I intend to be a good mother, and to live in such a manner that people cannot treat me with contempt."

"I did not discover till years afterward that Mr. Thorne’s intemperance was not the only annoyance she suffered from…he had poured vile language into the ears of [Grandmother’s] innocent great-grandchild."

"I thought that if he was my own father, he ought to love me. I was a little girl then, and didn’t know any better. But now I never think any thing about my father. All my love is for you."

"Reader, my story ends with freedom; not in the usual way, with marriage….The dream of my life is not yet realized. I do not sit with my children in a home of my own."

"And later he burnt the book and I think by that time this urge to write had become more important to me than he realized, and that was the day I said, ‘I’m going to leave this marriage’ and he said “What for, that stupid book?’ and I said, “I just feel you just burned my child."

"I write about the little happenings of everyday life . Being a woman and African born, I see things through an African woman’s eyes. I chronicle the little happenings in the lives of the African women I know. I did not know that by doing so I was going to be called feminist."

"You can reach the darkest point in our life and come back, and come good, even better."

"People need to understand that as well, that some of the families, maybe a lot of the families: what they did [was] out of the goodness of their hearts, and out of love."

"You realise everybody suffers…I’m able to have that hope, you know. I’m able to hold on and see the light in the darkness."

"[Music] gives a lot of young people who can’t express themselves in any other way – which is probably why they’re in the youth justice system in the first place – it gives them a voice."

"“When Allah has given so many halal animals, why must you eat bats and spread the virus?”"

"“Captain would raise eyebrows about him eating with us or taking the food from the same table.”"

"It only takes one thing to make you unhappy."

"You spend your whole life trying to work out where you fit."

"Over the years Ida had fattened up. She sort of spread, like a garden gone wild."

"She wished her mouth didn't run on ahead of her so much. Her mouth was never any use to her when she needed it."

"Can you shoot?" "I s'pose you mean can I hit anything?"

"I should have known earlier to always live like that."

"Sam followed [his father], loved him, listened to him talk. He believed deeply in luck, the old man, though he was careful never to say the word. He called it the shifty shadow of God. All his life he paid close attention to the movements of that shadow. He taught Sam to see it passing, feel it hovering, because he said it was those shifts that governed a man's life and it always paid to be ahead of the play. If the chill of its shade felt good, you went out to meet it like a droughted farmer goes out, arms wide, to greet the raincloud, but if you got that sick, queer feeling in your belly, you had to stay put and do nothing but breathe and there was a good chance it would pass you by. It was as though luck made choices, that it could think. If you greeted it, it came to you; if you shunned it, it backed away."

"She held the needle to the light. It was a wonder how something sharp came down to nothing like that. She looked through the needle's eye. So that's the Kingdom of Heaven, she thought. So that's all there was."

"I only believe in one thing, Les," Sam solemnly uttered. "Hairy Hand of God, otherwise known as Lady Luck. Our Lady, if she's shinin that lamp on ya, she'll give you what you want."

"His wife was a good woman, and he understood that. But he remembered what the minister at Margaret River used to say - the good are fierce."

"Hoping is what people do when they're too lazy to do anything else."

"The boat sat well in the water, evenly hipped and clean painted. In their rowlocks, the oars knocked and creaked with business. The working, operating feel of things pleased Quick Lamb. There was nothing more warming than the spectacle of something proceeding properly after a due amount of work. He was like that with rifles, with motors, drum reels, or some fancy roadhouse's new flushing toilet. If you didn't know how they worked, then things weren't worth having - something the old girl used to say."

"You've got mean, Oriel." She sniffs. "It is the war that's done it to you?" "It's all war," she said. "What is?" "I don't know. Everythin. Raisin a family, keepin yer head above water. Life. War is our natural state." "Well, struggle maybe," said Lester. "No, no, it's war."

"Oriel looked at the potatoes in her hand and thought of the things she'd like to tell the spud growers of Australia about taking a little time, a little pride and a little care."

"Why was it that he didn't know a thing about the underlying nature of people, the shadows and shifts, the hungers and hopes that caused them to do the things they did?"

"Sometimes she couldn't think what jerrybuilt frame was holding her together. It wasn't willpower anymore. She'd gone past that lately. She only had will enough to make everything else work, these days. There was never enough left for her. She was like that blessed truck of Lester's, running on an empty sump."

"Ambition, Rose. It squeezes us into corners and turns out ugly shapes."

"It does you good to be tenants. It reminds you of your own true position in the world."

"It's the saddest sight to see, Scully, a man lettin his own life slip through his hands."

"But Paris was a black hole, somewhere where Jennifer came hard up against the wall of her limitations while all he could do was stand by and watch."

"The also-rans will inherit the earth, the whelps, the meek and the fucking nice, and that's what he can no longer stand."

"Maybe old Pete-the-Post was right - you never really know anybody, not even those you loved. People have shadows, secrets."

"Another man, an American, had once told her in a high, laughing moment his theory of love. It was magic, he said. "The magic ain't real, darlin, but when it's gone it's over." Georgie didn't want to believe in such thin stuff, that all devotion was fuelled by delusion, that you needed some spurious myth to keep you going in love or work or service. Yet she'd felt romance evaporate often enough to make her wonder."

"Jim wanted to fish but he wanted his sons to do something else. He didn't want them to follow the standard White Point trajectory which meant bumping out of school at fifteen to end up in seaboots or prison greens."

"For all those years when Loonie and I surfed together, having caught the bug that first morning at the Point, we never spoke about the business of beauty. We were mates but there were places our conversation simply couldn't go. There was never any doubt about the primary thrill of surfing, the huge body-rush we got flying down the line with the wind in our ears. We didn't know what endorphins were but we quickly understood how narcotic the feeling was, and how addictive it became; from day one I was stoned from just watching. We talked about skill and courage and luck - we shared all that, and in time we surfed to fool with death - but for me there was still the outlaw feeling of doing something graceful, as if dancing on water was the best and bravest thing a man could do."

"There was always a manic energy about Loonie, some strange hotwired spirit that made you laugh with shock. He hurled himself at the world. You could never second-guess him and once he embarked upon something there was no holding him back. Yet the same stuff you marvelled at could really wear you down. Some Mondays I was relieved to be back on the bus to school."

"I suspect I only really liked her because she liked me first."

"I knew I'd failed a test whose rules I didn't yet understand."

"Tomorrow'll be a new day. Which is really the same miserable fucking day all over again."

"I knew what people thought. Clacktons, we were rubbish. Town like Monkton, one pub, roadhouse, rail silo and twelve streets, half of them empty, small enough everyone heard something and they all had a fucking opinion."

"I shoulda been making proper plans to go right then. But I wasn't. You ever seen a chased rabbit give in running? When he just pulls up and stands there? Like he's out of puff and out of ideas and can't put two moves together anymore? Well that was me. I shoulda been gone already. It was like I was paralysed."

"Honestly, sometimes you'd rather be a dog. A mutt doesn't torture itself with thinking."

"Mum said school mighta been different for me if I only give a damn. Maybe it was wasted on me like the teachers said. I didn't have any philosophy in me then, so I didn't know what to listen for. Most of it was pointless crap. Don't reckon I met a single wise person all the years I stayed but like I say, I wasn't paying close attention. And the thing is I miss it a bit. That's something I never thought I'd hear myself say. I didn't know what I was, what I could do. Except the lame things I did do."

"Thing is, I'm not the surrendering type. Anyway I'm looking up and down that track. It was the highway or the wildywoods. That was the decision. Between something that's real and something you hope is real. I was banking everything on this call and maybe I wasn't fully right in the head by then but I went east. Roll the dice, that's me."

"I wondered what I woulda done if I'd missed that euro. But that was like wondering what your life'd be like if your dad wasn't a douche."

"I didn't even know why I liked her. She was just there. I was used to her."

"And you know someone's special when you never get enough of them."

"Nanna was the first dead person I ever saw. Her hair was blue against the pillow. And when me hand bumped her cheek she was cold and heavy and a kind of spark went through me, like a terrible familiar feeling. And I understood it then. She was meat. That's what dead things are."

""Sometimes it's a mighty struggle to know what's real and what's just . . . a mirage. You understand?" "Yeah," I said."

"Our stories. We store them where moth and rust destroy. We're precious about them, no? Not because we treasure them at all, but because it's safer to hold them close. Am I reading you right? Do we have that much in common?"

"There isn't one thing in the world hot and hard as knowing there's someone waiting, coming, pressing, wanting you."

"I suspect that God is what you do, not what or who you believe in. When you do right, Jaxie, when you make good - well, then you are an instrument of God. Then you are joined to the divine, to the life force, to life itself. That's what I believe. That's what I hope for. And it's what I have missed. Think of it this way. When somebody does me a kindness, it enlarges me, adds to my life, you see? And not only mine - it adds to all life."

"Still you can't keep doing the coulda and the woulda and the shoulda. And if there's one thing I know it's this. Doesn't matter how smart you are, or even how careful or lucky, there's some mistakes you just keep making over and over."

"I knew from hunting food the thing you need most of isn't water or ammo, it's patience."

"It's one thing to think someone's stupid. And fair enough if you need them to be. But you can't go banking on it. That's a mug's game."

"It's a survival thing, making yourself a small target."

"All the big things hurt, the things you remember. If it doesn't hurt it's not important."

"It seemed that these were Joneses who didn't need much keeping up with."

"The past is in us, and not behind us. Things are never over."

"Though it seemed so beautiful, the world around us was eternally dangerous. The price of spiritual freedom, we learnt, was eternal vigilance. Such a high price for so long."

"Inside his mother is silent at the stove. Her face is shut down. It's nothing new. The table's set. He washes his hands and, newly protected by his thoughts, settles himself into the silence she's prepared for him. He already knows what his mother thinks. To her, the world is a treacherous place. Nothing lasts. People cheat. They leave. They just up and go. Sooner or later they all bolt and you're left on your own, and the look of reproach she gives him now is but a variation on her whole demeanour, the assumption in every glance, every sigh, every mute chink of cutlery, is that he too will leave her high and dry, just as the old man did three years ago. He's fifteen and it's old news. He feels sorry for her, protective still, but he's had a gutful. He wants her to get over it but he senses that it's beyond her."

"She was sick of conversations with people passing through. Nothing you said to each other mattered a damn because you'd never see them again."

"Now I am Tipo Tipo,'that is,'the gatherer together of wealth."

"Have you not subdued the whole district, and could you not have taken a few hundred strong men as slaves to have carried all your superfluous stock and the small ivory, and put your one hundred guns in charge?"

"July 29, 1869. — Went two and a half hours west to village of Ponda, where a head Arab, called by the natives 'Tipo Tipo' lives; bis name is Hamid bin Mohammed bin Juma Borajib. He presented a goat, a piece of white calico, and four big bunches of beads, also a bag of holens sorghum, and apologized because it was so little."

"The natives are quick to detect a peculiarity in a man, and to give him a name accordingly. The conquerors of a country try to forestall them by selecting one for themselves. Susi states that when Tipo Tipo stood over the spoil taken from Nsama, he gathered it closer together, and said: "Now I am Tipo Tipo,'that is,'the gatherer together of wealth.'""

"Last came the famous Hamed bin Mohammed, alias Tippu Tib, or, as it is variously pronounced by the natives, Tipo Tib, or Tibbu Tib. He was a tall, black-bearded man, of negro complexion, in the prime of life, straight and quick in his movements, a picture of energy and strength. He had a fine, intelligent face, with a nervous twitching of the eyes, and gleaming white and perfectly formed teeth. lie was attended by a large retinue of young Arabs, who looked up to him as chief, and a score of Wangwana and Wanyamwezi followers, whom he had led over thousands of miles through Africa. With the air of a well bred Arab, and almost courtier-like in his manner, ho welcomed me to Mwana Mamba*s village, and his slaves being ready at hand with mat and bolster, we reclined vis-a-vis, while a buzz of admiration of his style was perceptible from the on-lookers. After regarding him for a few minutes, I came to the conclusion that this Arab was a remarkable man — the most remarkable man I had met among Arabs, Wa-Swahili, and half-castes in Africa. He was neat in his person; his clothes were of spotless white; his fez cap brand new; his waist was incircled by a rich dowle; his dagger was splendid with silver filagree work; and his tout ensemhle was that of an Arab gentleman in very comfortable circumstances."

"You don't have to worry in the least, because in Belgium you will be able to enjoy all the benefits with which I will shower you, choose your replacement carefully, and appoint him only with my approval, until then then you will remain on your post my faithful cloak. May God guide and support you in the missions I entrust to you for the sake of my subjects, I wish that all your duties have already been carried out, so that when you come to Belgium so i can prove to you that I am a true friend my faithful cloak, I pray to God that he may protect you, Leopold."

"Keeping up with attempting to attending as many events as you are invited but age personality interest are some factors that determine if one attends though. NETWORKING is so key in this field."

"My purpose, late Myles Munroe always said "die empty. Eternity has been on my mind, what a shame if I didn't do as much as I have been tasked with, let alone not starting on that journey."

"The identity integrity and gift to dream again people saw and learn from my life especially as a person living with disability NOW."

"with or without the fec or without the sacred sacred fire."

"I begun accepting the fate allotted to me when I encountered in Rwanda, the one with whom I was to share my life for 23 years and who became the father of my children. I was then aged 18 and had never left my homeland."

"A game of general knowledge about sexuality. Entertaining, informative and sensual."

"It was when I first went to school that I found out that I was a Maori girl... I found that being different meant that I could be blamed..."

"I never found myself in a book. The children I read about lived in other countries, lands of snow and robins. Sometimes they lived in large houses and had nurses and maids to look after them. They did not belong in extended families, did not speak as I spoke. There were malevolent aunts and terrible stepmothers. It was wrong to be poor. If you were poor you usually did some brave deed that made you rich by the end of the story, when you would marry a princess or a prince. Or you died in the snow while selling matches. Maidens and Jesus were fair. No one was brown or black unless there was something wrong with them or they held a lowly position in society."

"Every society has its own stories – old stories, but very importantly, new stories too, that give identity to the self and explain that particular world. If there are no books which tell us about ourselves, but tell us only about others, that makes you invisible in the world of literature. That is dangerous."

"This first part of the story is about two sisters, Ngarua and Maraenohonoho, who quarrelled over a canoe."

"The days before my wedding were full and busy ones but more so for my mother than for any of us. It was summer, with the sun skidding day after day across a flawless ice-blue sky, taking with it all moisture from creeks and pastures, draining the hills and gullies to a sleek ivory. It was the nearest we would get to a white Christmas in these parts."

"The city was a great loom weaving its tangles and tufts of people into haphazard multicoloured fabric."

"Autumn bends the lights of summer and spreads evening skies with reds and golds. These colours are taken up by falling leaves which jiggle at the fingertips of small-handed winds."

"I grew up amid two worlds, having close, continuous and frequent contact with each. These were two different and contrasting spheres that I inhabited, both full of life and vitality: my mother's Pākehā family and my father's Māori whānau. (chapter 2 p18)"

"To get back to writing the 'ordinary lives of ordinary people'. This is what I believed I was doing when I wrote Potiki. Land and language issues are part of everyday life for Māori. On the whole, the novel was well received. It has stood its ground and seen its way into the world. But it rocked the boat at the time. It showed Māori in a positive light, living in a functional community and being preyed upon by evil Pākehā wanting to wrest land from them by lying and cheating. It was regarded as political correctness (of which there was no greater sin) gone haywire. It was a 'minor miracle', a snide reference to miracle plays, angels and devils, where good triumphs over evil. But land protests at the Raglan Golf Course in the 1970s and at Bastion Point in 1977 and 1978 brought the nation's attention to what was happening in the ordinary lives of Māori people all over the country-injustices that had been ongoing for decades, and still continue. (chapter 18 p198)"

"I found this to be a way that works for me--placing myself at the centre, keeping characters and ideas close, and from the centre reaching to the outer circles, in any direction, for what I need in order to bring everything together. (chapter 18, p189)"

"['Reading Readiness'] aligns with the whakatauāki 'A tōna wā ka mōhio.' 'In their own time they will know.' So, whether actual word recognition and textual meaning begins at four, or five, or eight, or later, what does it matter? There's a whole lifetime of reading exploration ahead as long as the interest has been fostered. Building towards that time of readiness, and children being successful in the building, was what mattered. (chapter 17 p180)"

"Who is my audience? My answer to that has to be that I am the first audience. I write for me and I must be the sole judge and take full responsibility for what comes about. The second audience, the one unknown to me, is whoever will read. Once I've finished a book or a story, my job is done. Reviews, analyses, critiques, theses are not written for me. They come after the event. What follows the reading, discussion, dissection, opinion is part of the next life of the book, that is, if it is to have an afterlife. I should say, though, that if Maori readers did not relate to my writing, or if they rejected it, I would not do it. (chapter 18 p200)"

"When I left teaching, I imagined myself spending every possible minute scribbling, or sitting for hours in front of the computer, and for some months this is what I did. But I soon came to realise that, for me, the writing life needs real life and interaction going on. So, though I did spend time writing every day, often long hours on week days, I found myself caught up in the many activities associated with family and community life as well. (chapter 19, p214)"

"It's what I like to do--describe settings and circumstances, create images, and in so doing expose my own emotional responses to time and place. Underlying it, though, is an anxiety, the concern that it could all slip away, or that we could slip away from it; that we who walk the Earth, treading so heavily and selfishly, could be the authors of our own demise. We have to do better. (chapter 27 p297)"

"To be well in spirit is the most important health. [She] was the song of that run-down house. She was its roof, its walls, its windows, its doors. She was its song. To be well in spirit is the most important wellness. To be well in spirit lifts the physical and mental state to an extraordinary level. All are affected by it. Dark thoughts disappear."

"I'm not sure of the reason for it, but during those days of caring for [her], my thoughts would often return to the time of my childhood when I would hear the old people say that we earthlings are related to the stars. The stars are our flesh and blood. I came to understand that this must be true in the deepest sense. We come from the dust of stars. (chapter 27 p213)"

"You and I grew together and we are inside each other's hearts. We don't have to explain. We know. We understand. (Chapter 25 p198)"

"There are reasons we become ill or dispirited. It's what Oriwia was referring to. There's always a cause. Sometimes we bring sickness or punishment upon ourselves through carelessness, distraction, transgression, or failing to dedicate the day or the task. Weak moments may invite wrong forces. Sometimes sickness is caused by a vengeful person such as Oriwia describes. I have seen those affected by the spite of others become ill, go mad, become lame, turn black, drop dead, die slowly. I have seen their children born with ailments and deformities. (Chapter 25 p198)"

"Salt cures. Sea washes. It cleans. Expanse enlivens the spirit, frees the mind."

"there's singing in the mountains, laughter in the trees, dancing in the light of evening fires. There's whispering in hearts and minds and shadows. That's enough for me. (chapter 31 p238)"

"Dear Rimini and Benedict, You didn't deserve ill-humour and rebuff, and I had no right to send you off with empty hearts when all you were asking was to get to know your 'father'. 'Father' is what you said. You probably think I'm still a bit loony. It's probably true. After you'd gone I kept thinking about my war notebooks. Everything I could tell you, more than I could ever tell you about your 'father', is contained in them."

"In a snow-covered field death is contorted, limbs are angled or unjointed, torsos are splayed or crumpled or torn apart. Eyes are the frozen eyes of statues. Men are marble, broken angels. (chapter 12 p98)"

"It's only now that I remember the racket that went on. At the time you become immune to the sounds around you because you're so busy concentrating on where you must go, what you must do to stay alive. There's no room in your head for anything else except your survival. But the roar of guns, the screaming, the din catches up with you eventually. Also the sights that you see affect you more at a later stage than they do at the time. I won't forget men in a row. I won't forget men on fire. I won't forget a tin hat rolling, spinning across the embankment with the head of a man inside. Sounds and sights wait inside you, along with the stink of smoke, gunpowder, mud and rot and burning flesh. They invade your waking hours as well as your dreams."

"There was once a carver who spent a lifetime with wood, seeking out and exposing the figures that were hidden there. These eccentric or brave, dour, whimsical, crafty, beguiling, tormenting, tormented or loving figures developed first in the forests, in the tree wombs, but depended on the master with his karakia and his tools, his mind and his heart, his breath and his strangeness to bring them to other birth. The tree, after a lifetime of fruiting, has, after its first death, a further fruiting at the hands of a master. This does not mean that the man is master of the tree. Nor is he master of what eventually comes from his hands. He is master only of the skills that bring forward what was already waiting in the womb that is a tree - a tree that may have spent further time as a house or classroom, or a bridge or pier. Or further time could have been spent floating on the sea or river, or sucked into a swamp, or stopping a bank, or sprawled on a beach bleaching among the sand, stones and sun. It is as though a child brings about the birth of a parent because that which comes from under the master's hand is older than he is, is already ancient. (beginning of Prologue)"

"The shore is a place without seed, without nourishment, a scavenged death place. It is the wasteland, too salt for growth, where the sea puts up its dead. Shored seaweed does not take root but dries and piles, its pods splitting in the sun, while bleached land plants crack and turn to bone. Yet because of being a nothing, a neutral place - not land, not sea - there is freedom on the shore, and rest. There is freedom to search the nothing, the weed pile, the old wood, the empty shell, the fish skull, searching for the speck, the beginning - or the end that is the beginning. Hope and desire can rest there, thoughts and feelings can shift with sand grains being sifted by the water and the wind. I put my bag down there one evening and rested, leaving a way for the nothing, the nothing that can become a pin-prick, a stirring. I took warm clothing from my bag and waited through the night for the morning that would become a new beginning. (Roimata, chapter 1 p18)"

"Only [he] could secure me, he being as rooted to the earth as a tree is. Only he could free me from raging forever between earth and sky - which is a predicament of great loneliness and loss. (Roimata, chapter 3 p23)"

"I had other stories too, known stories from before life and death and remembering, from before the time of the woman lonely in the moon. Given stories. But before life and death and remembering' is only what I had always thought. It was a new discovery to find that these stories were, after all, about our own lives, were not distant, that there was no past or future, that all time is a now-time, centred in the being. It was a new realisation that the centred being in this now-time simply reaches out in any direction towards the outer circles, these outer circles being named 'past' and 'future' only for our convenience. The being reaches out to grasp those adornments that become part of the self. So the 'now' is a giving and a receiving between the inner and the outer reaches, but the enormous difficulty is to achieve refinement in reciprocity, because the wheel, the spiral, is balanced so exquisitely. These are the things I came to realise as we told and retold our own-centre stories. (Roimata, chapter 5 p39)"

"although the stories all had different voices, and came from different times and places and understandings, though some were shown, enacted or written rather than told, each one was like a puzzle piece which tongued or grooved neatly to another. And this train of stories defined our lives, curving out from points on the spiral in ever-widening circles from which neither beginnings nor endings could be defined. (Roimata, chapter 5 p41)"

"'Nothing wrong with money as long as we remember it's food not God. You eat it, not worship it...' (chapter 13 p94)"

"We could not afford books so we made our own. In this way we were able to find ourselves in book It is rare for us to find ourselves in books, but in our own books we were able to find and define our lives. But our main book was the wharenui which is itself a story, a history, a gallery, a study, a design structure and a conga. And we are part of that book along with family past and family yet to come. The land and the sea and the shores are a book too, and we found ourselves there. They were our science and our sustenance. And they are our own universe about which there are stories of great deeds and relationships and mage and imaginings, love and terror, heroes heroines, villas and fools. Enough for a lifetime of selling. (Roimata, ch23 p104)"

"The stories had changed. It was as [he] had said, the stories had changed. And our lives had changed. We were living under the machines, and under a changing landscape, which can change you, shift the insides of you. (Roimata, ch23 p151)"

"She did not agree with our acceptance of a situation, which was not a deep-down acceptance, but only a waiting one. She saw the strength of a bending branch to be not in its resilience, but in its ability to spring back and strike. (Roimata, chapter 23 p152)"

"The hills did not belong to us any more. At the same time we could not help but remember that land does not belong to people, but that people belong to the land. We could not forget that it was land who, in the beginning, held the secret, who contained our very beginnings within herself. It was land that held the seed and who kept the root hidden for a time when it would be needed. We turned our eyes away from what was happening to the hills and looked to the soil and to the sea. (Roimata, chapter 16 p110)"

"Everything we need is here, but for some years we had had little contact with other people as we struggled for our lives and our land. It was good now to know new people and to feel their strength. It was good to have new skills and new ideas, and to listen to all the new stories told by all the people who came. It was good to have others to tell our own stories to, and to have them there sharing our land and our lives. Good had followed what was not good, on the circle of our days. (Toko, chapter 21 p145)"

"...gifts are legacies, that once given cannot be taken away. They may pass from hand to hand, but once held they are always yours. The gift we were given is with us still. (Roimata, chapter 25 p159)"

"...the scars will heal as growth returns, because the forest is there always, coiled in the body of the land. (Roimata, chapter 26 p169)"

"She told of gifts that she'd been given, and how gifts once given cannot be taken away and do not change. Gifts did not change even though there could be a shifting in the self caused by pain. (The Stories, chapter 28 p174)"

""People are strength too. Care for people and you are cared for, give strength to people and you are strong. It's land and people that are a person's self, and to give to the land and to give to the people is the best taonga of all. Giving is strength. We've always known it..." (The Stories, chapter 28 p176)"

"The old woman sang of a time gone ahead, and of those already walking ahead of her on the pathways. Her eyes were reddened as though they bled. And her songs, like the pathways, were interweavings of times and places and of all that breathed between earth and sky. And the pathways and the songs went into a time beyond the thumbing down of the eyelids. (The Stories, chapter 28 p180)"

"...the telling was not complete. As the people slept there was one more story to be told, a story not of a beginning or an end, but marking only a position on the spiral. (The Storles, chapter 28 p180)"

"I'd had a glossary in a previous work and then I suddenly thought that a glossary is there for foreign languages, italics are there for foreign languages. I didn't want the Māori language to be treated as a foreign language in its own country."

"I was okay about being Māori. I was okay about being brown, because this had been reinforced positively by my parents and their families. But I always had it in the back of mind, these people don't understand. They don't know. Along with that there was often the assumption that I wasn't clean, I wasn't clever, you know. These were the things that hurt me."

"I had always loved writing, but I didn't kind of know that a writer was something one could aspire to be and that was partly because I'd never read writing by New Zealand writers."

"Though I had always liked books, any books, any written-down words or expressions, the ones I read as a child were always exotic. I never found myself in a book."

"In many stories blackness was equated with evil: devils, witches’ clothes, unlucky cats, bad wolves. New Zealand history was told from a Eurocentric point of view, if it was told at all."

"At the time I gave the paper (1987), New Zealand history was still being evaluated from a Eurocentric viewpoint. It generally glorified the European settler experience and by doing so negated the Māori experience and settlement of Aotearoa. A look at some of the vocabulary in use could be taken as a quick example. Take “pioneer” and “settler”. These referred to British pioneers and settlers. The ancestors of the Māori children sitting in our classrooms were referred to in many less complimentary terms. They were savage barbarians, hostile, cunning. Warlike. Yet the British with all their guns and armoury, sweeping in on many indigenous areas of the world, were never referred to as warlike. In those times, the wars between Māori and Pākehā were still being referred to as “Māori Wars”. A British fighting force was an army. A Māori fighting force was a war party (a term still in use). British fighters were soldiers or colonial forces. Māori fighters were rebels and raiders and warriors (again, still in use). A successful battle by the colonial forces was a victory, by a Māori fighting force a massacre."

"If there are no books which tell us about ourselves, but tell us only about others, that makes you invisible in the world of literature. That is dangerous. If there are books and stories about you but they are ones belonging only to the past, it is as though you do not belong in present society. That is dangerous. If there are books about you but they are negative, demeaning, insensitive and untrue, that is dangerous. Multiply this by what appears on television, in advertising, teacher attitudes, health services, questionnaires, testing and examinations and in many areas of society, maybe we shouldn’t wonder at the low self-esteem, low self-confidence, and therefore the disengagement of many Māori children with education."

"in the early days I didn’t know what real creative writing was. I thought it was just imitating what had been read. I don’t know – trying to write a new Conan Doyle-type mystery, cobblestone streets, or something like that. That was until I came across writing by New Zealand writers, which was very late – after I’d left secondary school. I started to hear the New Zealand voice in literature and to understand that real writing is writing that comes from your self – your dreams, imaginings, emotions, dreads, desires, perceptions – what you know. Part of what you know comes from the research that you do. Those early influences were people like Frank Sargeson and Katherine Mansfield. I started to experience the New Zealand settings, hear the New Zealand voice in what I was reading for the first time, and then when I came across the writing of Amelia Batistich, a New Zealander of Dalmatian origins, I thought well, this is a different New Zealand voice. It started to click with me that I might have my own voice too. The penny dropped rather late for me. As well as Batistich there were all the Maurices [Gee, Shadbolt, Duggan], as well as writers like Dan Davin, Robin Hyde, Ruth Park, Ian Cross, Marilyn Duckworth, Janet Frame. All added to my enlightenment and to the realisation that I would have a voice of my own. I knew also that there were people who I could write about, or characters I could invent, based on people I knew, who hadn’t really been written about before. There were stories about them, but not written ones."

"I think the time was just right for myself and for people like Witi Ihimaera and Hone Tuwhare. The real pioneers were JC Sturm, Rowley Habib, Arapera Blank, Rose Denness and Mason Durie and those writers I had started to see published in the journal of the Māori Affairs Department, Te Ao Hou."

"I have a confidence now that I didn’t have in the early days, when I’d sometimes think ‘This is too terrible. I’m never going to be able to do this.’ I never feel like that now. I know there’s always going to be a way, or that you can just chuck something out if it’s too annoying. That’s a solution as well."

"I wasn’t a very talkative child and I’m not a greatly talkative adult even, but I do enjoy listening to people, and language and how it’s used. It becomes part of my own store."

"That’s what I like to do. I just start out and follow the characters."

"what was the best part of writing. The main thing for me is characters. I don’t really worry about anything else. I don’t think about the storyline too much actually – just the characters and what might happen to them because of who they are and where they are and who they interact with. The settings, the stories, the themes and the voices and everything else, the inter- relationships – all belong to the characters. So if you keep true to those characters and how they might develop because of who they are and who they have around them and, to a degree, what happens to them, then the story will unfold. I’ve learned to have faith that something will come out."

"People need to inhabit the work. I’ve always been interested in writing about those interrelationships – especially the intergenerational ones. It’s a matter of finding ways of doing that which enable different characters to have clear identity. Storytelling is one way I’ve found very useful – having different characters telling about the same things, each one bringing a new aspect and further enlightenment to the accounting."

"I don’t have a sense, when I begin a new work, of standing at the beginning of a long road and looking along it to an end. Instead I have a sense of sitting in the middle of something – like sitting in the centre of a set of circles or a spiral – and reaching out to these outer circles, in any direction, and bringing stuff in. That’s what makes it all closer to me, being in the centre and having all I need within reach around me and piecing it together. So there I am, at the core, with my core idea – the few sentences about the Japanese man – thinking about what I need to bring this character to life and to shift him from A to B."

"When Potiki first came out there was quite a bit of criticism of it. One of the reasons was because of the use of Māori terms and passages in the book; the other was that some people thought I was trying to stir up racial unrest. The book was described as political. I suppose it was but I didn’t realise it. The land issues and language issues were what Māori people lived with every day and still do. It was just everyday life to us, and the ordinary lives of ordinary people was what I wanted to write about, so I didn’t expect the angry reaction from some quarters. But there was one deliberate political act, and that was not to have a glossary for Maori text or to use italics. A glossary and italics were what were used for foreign languages, and I didn’t want Māori to be treated as a foreign language in its own country."

"Learning about each other is not as one-sided as it used to be."

"I’ve always loved the short story form. Short stories are like little gems that you can keep polishing and polishing in your aim for perfection."

"The more I look into these matters the more I think that what happened to the baby happened for the same reason that land is taken, or cultural items, or indigenous knowledge. It's a new area of colonisation."

"Why is it that one set of stories is called "mythology", and another set of stories is called "the truth"?"

"When I get really stuck I want to get back to nothing, to nothing at all, so that I can allow 'something' to come. It's a clearing.... For me te kore is part of the process of writing, of searching, of starting out with nothing and making something of it."

"("have you ever thought of yourself as a member of a corpus of post-colonial writers?") I try to keep away from that sort of vocabulary and theorising. I'm aware of my work being classified, but don't want to be influenced in any way by those classifications — or by reviews or analyses. I need to keep myself as free as I can from commentary. I have to judge my own work for myself, do things my own way, make my own choices and decisions. I must own what I do. Once a work has been published it's been given. It's gone."

"I'm not against research of any sort. I fully understand the importance of research. But I'm against theft. I'm against appropriation — where those who are powerful use their power to take from those who have less power, and then rationalise this by saying that what they are doing is for the greater good; or that those less powerful people will benefit. They never do. It's about sovereignty. There is nothing wrong with one group giving to another because they have absolute understanding of all aspects of what is going on and want it equally as much for the same reasons. It needs to be a giving, not a taking. And research needs to be done primarily to benefit those about whom research is being done — who need to have the say, the power, the knowledge, the 'sovereignty' regarding the project."

"my books are a giving — the first act in communication. Once the book is out there I've done my bit. It's gone. Anything that happens to the book after that is out of my hands, and I've consented to that. Whatever way the book is taken up afterwards is all to do with the next stage of the communication. Reading, reviewing, study, dissection, and commentary are all the business and work of other people — they're all part of discussion. It may all be part of promotion and distribution as well. In other words, if the book is well received then that is encouraging to me. I benefit. I put the book out there to be read and discussed — but if I put it out there and it heads for oblivion, so be it."

"To me, 'sovereignty ' means having authority over one's own life and culture. It is a right and something that should not have to be fought for. Terms such as 'self-determination' are not high enough, not good enough terms for this"

"'Decolonisation' is what needs to happen in the minds and understandings of everyone, including Maori, so that issues can be properly addressed and equity brought about. There can't be equality, no matter how many catch-up policies are instigated, until the issues of racism and decolonisation are addressed."

"We don't live in a vacuum, we don't just stay in a little antiseptic spot with nothing happening; there is something happening around us and inside us all the time."

"my aim is not to repeat. I always want to look for something new to attempt."

"It's as though the pushing outward allows understanding to drop down-as though you've given words, ideas, sometimes conventions, a really good shake. Then you look to see what's happened. (Interviewer: How do you push the edges, as you put it? Do you do it through language?) PG Through using language in some different way, through trying different structures, through experimenting and trying to break the rules."

"(What would you say is the main motivating factor that keeps you writing?) PG: I keep wanting to explore, that's probably my main motivation. I want to go where the writing leads me and find out how I'm going to be able to put across what I want to say. I'm looking for new things to do all the time, new ways of reaching out."

"I think that with writing, every experience is important; everything that happens around us or near us or inside us, or that is part of ourselves. When people ask me where ideas come from, I say they come from my own background and my own experience. That experience and background includes everything that happens - what people say and do, and how they say and do it. It includes dreams and imaginings, thoughts and hopes, and desires and disappointments."

"Patricia Grace's writing is as delicate as Japanese brushwork, yet as poignant and throat-aching as the loss of a loved one."

"Grace's stories make a shining and enduring place formed of the brilliant weave of Maori oral storytelling and contained within the shape of contemporary Western forms. We are welcomed in, and when we get up to leave, we have been well fed, we have made friends and family, and we are bound to understanding and knowledge of one another."

"When I began to write in the 1970s there were three women I considered my elders: Katerina Mataira, Arapera Blank and Jacquie Sturm. They were like spinners working on a loom and their great triumph, together with that of Hone Tuwhare and Patricia Grace, was to begin spinning the tradition from which all contemporary Maori writers come."

"Loneliness beside the swimming pool and in their big new house with hardly any furniture."

"Nothing ever comes to an end. Wherever one has sunk roots that emanate from one’s best or truest self, one will always find a home. To return is not to revisit something that has failed. I can walk along the old paths without bitterness that other feet are now taking pleasure in them."

"To be a woman is to have the same needs and longings as a man. We need love and we wish to give it. If only we all could accept that there is no difference between us where human values are concerned. Whatever sex. Whatever the life we have chosen to live."

"The best thing that can come with success is the knowledge that it is nothing to long for."

"One can never say enough how moving a first kiss is."

"I love difficulty. Things easily won have less value."

"I love hearing people talk about France. You can't imagine how much I would like to know it. Sometimes at night, when I was little, I would dream that I was finally there. I would wake up and cry under my mosquito net when I realized it was only a dream."

"Opium awakens the appetite at first, during that initial phase it never surpasses.Afterwards... nothing matters anymore — not love, not hunger, not anguish, not death."