Mystics

"The old Whigs and new Tories of the school of Cobden and Bright, the "Philosophic Radicals," the economists of whom Bastiat is the type, Lord Wemyss and Lord Bramwell, Mr. Herbert Spencer and Mr. Auberon Herbert, Mr. Gladstone, Mr. Arthur Balfour, Mr. John Morley, Mr. Leonard Courtney: any of these is, in England, a more typical Anarchist than Bakounin. They distrust State action, and are jealous advocates of the prerogative of the individual, proposing to restrict the one and to extend the other as far as is humanly possible, in opposition to the Social-Democrat, who proposes to democratize the State and throw upon it the whole work of organizing the national industry, thereby making it the most vital organ in the social body."

"Patriotism is, fundamentally, a conviction that a particular country is the best in the world because you were born in it..."

"Pasteboard pies and paper flowers are being banished from the stage by the growth of that power of accurate observation which is commonly called cynicism by those who have not got it..."

"No public man in these islands ever believes that the Bible means what it says: he is always convinced that it says what he means; and I have no reason to hope that Mr Coote may be an exception to the rule."

"My method is to take the utmost trouble to find the right thing to say, and then to say it with the utmost levity."

"Die Walküre is endured by the average man because it contains four scenes for which he would sit out a Scotch sermon, or even a House of Commons debate. These are the love duet in the first act, Brunnhilde's announcement of death in the second, the ride of the Valkyries and the 'fire-charm' in the third. For them the ordinary playgoer endures hours of Wotan, with Christopher Sly's prayer in his heart. 'Would 'twere over!' Now, I am one of those elect souls who are deeply moved by Wotan. I grant you that as a long-winded, one-eyed gentleman backing a certain champion in a fight and henpecked out of his fancy because his wife objects to the moral character of the champion, he is a dreary person indeed . . . but to one who has understood all its beauties, its lofty aspirations, its tragedy, there is nothing trivial, nothing tedious in Die Walküre."

"We have no more right to consume happiness without producing it than to consume wealth without producing it."

"I'm only a beer teetotaler, not a champagne teetotaler. I don't like beer."

"We don't bother much about dress and manners in England, because as a nation we don't dress well and we've no manners."

"The great advantage of a hotel is that it's a refuge from home life."

"My specialty is being right when other people are wrong."

"I had not achieved a success; but I provoked an uproar; and the sensation was so agreeable that I resolved to try again."

"There is only one religion, though there are a hundred versions of it."

"Why should you call me to account for eating decently? If I battened on the scorched corpses of animals, you might well ask me why I did that. Why should I be filthy and inhuman? Why should I be an accomplice in the wholesale horror and degradation of the slaughter-house?"

"I have never admitted the right of an elderly author to alter the work of a young author, even when the young author happens to be his former self. In the case of a work which is a mere exhibition of skill in conventional art, there may be some excuse for the delusion that the longer the artist works on it the nearer he will bring it to perfection. Yet even the victims of this delusion must see that there is an age limit to the process, and that though a man of forty-five may improve the workmanship of a man of thirty-five, it does not follow that a man of fifty-five can do the same. When we come to creative art, to the living word of a man delivering a message to his own time, it is clear that any attempt to alter this later on is simply fraud and forgery. As I read the old Quintessence of Ibsenism I may find things that I see now at a different angle, or correlate with so many things then unnoted by me that they take on a different aspect. But though this may be a reason for writing another book, it is not a reason for altering an existing one."

"Just as the liar's punishment is, not in the least that he is not believed, but that he cannot believe any one else; so a guilty society can more easily be persuaded that any apparently innocent act is guilty than that any apparently guilty act is innocent."

"The salvation of the world depends on the men who will not take evil good-humouredly, and whose laughter destroys the fool instead of encouraging him."

"It's well to be off with the Old Woman before you're on with the New."

"The fickleness of the women I love is only equaled by the infernal constancy of the women who love me."

"The test of a man or woman's breeding is how they behave in a quarrel."

"People are always blaming circumstances for what they are. I don't believe in circumstances. The people who get on in this world are the people who get up and look for the circumstances they want, and, if they can't find them, make them."

"There are no secrets better kept than the secrets that everybody guesses."

"I know Miss Warren is a great devotee of the Gospel of Getting On."

"You can always tell an old soldier by the inside of his holsters and cartridge boxes. The young ones carry pistols and cartridges; the old ones, grub."

"Oh, you are a very poor soldier — a chocolate cream soldier!"

"I never apologize."

"You're not a man, you're a machine."

"Hail, Sphinx: salutation from Julius Caesar! I have wandered in many lands, seeking the lost regions from which my birth into this world exiled me, and the company of creatures such as I myself. I have found flocks and pastures, men and cities, but no other Caesar, no air native to me, no man kindred to me, none who can do my day's deed, and think my night's thought."

"My way hither was the way of destiny; for I am he of whose genius you are the symbol: part brute, part woman, and part God — nothing of man in me at all. Have I read your riddle, Sphinx?"

"Theodotus: Caesar: you are a stranger here, and not conversant with our laws. The kings and queens of Egypt may not marry except with their own royal blood. Ptolemy and Cleopatra are born king and consort just as they are born brother and sister. Britannus (shocked): Caesar: this is not proper. Theodotus (outraged): How! Caesar (recovering his self-possession): Pardon him, Theodotus: he is a barbarian, and thinks that the customs of his tribe and island are the laws of nature."

"When a stupid man is doing something he is ashamed of, he always declares that it is his duty."

"Again, there is the illusion of "increased command over Nature," meaning that cotton is cheap and that ten miles of country road on a bicycle have replaced four on foot. But even if man's increased command over Nature included any increased command over himself (the only sort of command relevant to his evolution into a higher being), the fact remains that it is only by running away from the increased command over Nature to country places where Nature is still in primitive command over Man that he can recover from the effects of the smoke, the stench, the foul air, the overcrowding, the racket, the ugliness, the dirt which the cheap cotton costs us."

"The novelties of one generation are only the resuscitated fashions of the generation before last."

"I delight in the war more & more. It has waked up the country out of its filthy wallowing in money (blood is a far superior bath); and it has put a fourpence on the Income Tax which will never come off it if the Fabian can help it; so that Old Age Pensions will be within reach at the end of the ten years repayment period, if not sooner. ... Charrington calls me a Tory because I declare for Imperialism as our social theory."

"The worst sin towards our fellow creatures is not to hate them, but to be indifferent to them: that's the essence of inhumanity."

"Martyrdom, sir, is what these people like: it is the only way in which a man can become famous without ability."

": What will History say? : History, sir, will tell lies, as usual."

"I was a cannibal for twenty-five years. For the rest I have been a vegetarian. It was Shelley who first opened my eyes to the savagery of my diet."

"You must not suppose, because I am a man of letters, that I never tried to earn an honest living."

"[Chess] is a foolish expedient for making idle people believe they are doing something very clever, when they are only wasting their time."

"To understand a saint, you must hear the devil's advocate; and the same is true of the artist."

"Assassination is the extreme form of censorship; and it seems hard to justify an incitement to it on anti-censorial principles."

"This is the real enemy, the invader from the East, the Druze, the ruffian, the oriental parasite; in a word: the Jew."

"This craving for bouquets by Jews is a symptom of racial degeneration. The Jews are worse than my own people. Those Jews who still want to be the chosen race (chosen by the late Lord Balfour) can go to Palestine and stew in their own juice. The rest had better stop being Jews and start being human beings."

"The way to deal with worldly people is to frighten them by repeating their scandalous whisperings aloud."

"The public want actresses, because they think all actresses bad. They don't want music or poetry because they know that both are good. So actors and actresses thrive and poets and composers starve."

"There are some men who are considered quite ugly, but who are more remarkable than pretty people. You often see that in artists."

"All very fine, Mary; but my old-fashioned common sense is better than your clever modern nonsense."

"If you leave your art, the world will beat you back to it. The world has not an ambition worth sharing, or a prize worth handling. Corrupt successes, disgraceful failures, or sheeplike vegetation are all it has to offer. I prefer Art, which gives me a sixth sense of beauty, with self-respect: perhaps also an immortal reputation in return for honest endeavour in a labour of love."

"Perhaps woman's art is of woman's life a thing apart, 'tis man's whole existence; just as love is said to be the reverse — though it isn't."

"I hate singers, a miserable crew who think that music exists only in their own throats."

"A man's own self is the last person to believe in him, and is harder to cheat than the rest of the world."

"Composers are not human; They can live on diminished sevenths, and be contented with a pianoforte for a wife, and a string quartet for a family."

"Geniuses are horrid, intolerant, easily offended, sleeplessly self-conscious men, who expect their wives to be angels with no further business in life than to pet and worship their husbands. Even at the best they are not comfortable men to live with; and a perfect husband is one who is perfectly comfortable to live with."

"Even the youngest of us may be wrong sometimes."

"This is the true joy in life, the being used for a purpose recognized by yourself as a mighty one; the being thoroughly worn out before you are thrown on the scrap heap; the being a force of Nature instead of a feverish selfish little clod of ailments and grievances complaining that the world will not devote itself to making you happy."

"There is no love sincerer than the love of food."

"The only man I know who behaves sensibly is my tailor; he takes my measurements anew each time he sees me. The rest go on with their old measurements and expect me to fit them."

"The confusion of marriage with morality has done more to destroy the conscience of the human race than any other single error."

"Economy is the art of making the most of life. The love of economy is the root of all virtue."

"Do not do unto others as you would expect they should do unto you. Their tastes may not be the same."

"If the lesser mind could measure the greater as a foot-rule can measure a pyramid, there would be finality in universal suffrage. As it is, the political problem remains unsolved."

"Democracy substitutes election by the incompetent many for appointment by the corrupt few."

"He who confuses political liberty with freedom and political equality with similarity has never thought for five minutes about either."

"Liberty means responsibility. That is why most men dread it."

"The duke inquires contemptuously whether his gamekeeper is the equal of the Astronomer Royal; but he insists that they shall both be hanged equally if they murder him."

"Where equality is undisputed, so also is subordination."

"A fool's brain digests philosophy into folly, science into superstition, and art into pedantry."

"The best brought-up children are those who have seen their parents as they are. Hypocrisy is not the parent's first duty."

"Every fool believes what his teachers tell him, and calls his credulity science or morality as confidently as his father called it divine revelation."

"No man can be a pure specialist without being in the strict sense an idiot."

"The man who has graduated from the flogging block at Eton to the bench from which he sentences the garrotter to be flogged is the same social product as the garrotter who has been kicked by his father and cuffed by his mother until he has grown strong enough to throttle and rob the rich citizen whose money he desires."

"Criminals do not die by the hands of the law. They die by the hands of other men."

"When a man wants to murder a tiger he calls it sport: when the tiger wants to murder him he calls it ferocity. The distinction between Crime and Justice is no greater."

"It is not necessary to replace a guillotined criminal: it is necessary to replace a guillotined social system."

"There are no perfectly honorable men; but every true man has one main point of honor and a few minor ones."

"Beware of the man whose god is in the skies."

"Self-denial is not a virtue: it is only the effect of prudence on rascality."

"Obedience simulates subordination as fear of the police simulates honesty."

"Disobedience, the rarest and most courageous of the virtues, is seldom distinguished from neglect, the laziest and commonest of the vices."

"In a stupid nation the man of genius becomes a god: everybody worships him and nobody does his will."

"Happiness and Beauty are by-products."

"Riches and Art are spurious receipts for the production of Happiness and Beauty."

"He who desires a lifetime of happiness with a beautiful woman desires to enjoy the taste of wine by keeping his mouth always full of it."

"The man with a toothache thinks everyone happy whose teeth are sound. The poverty stricken man makes the same mistake about the rich man."

"The more a man possesses over and above what he uses, the more careworn he becomes."

"In an ugly and unhappy world the richest man can purchase nothing but ugliness and unhappiness."

"No elaboration of physical or moral accomplishment can atone for the sin of parasitism."

"The reasonable man adapts himself to the world: the unreasonable one persists in trying to adapt the world to himself. Therefore all progress depends on the unreasonable man."

"Reason enslaves all whose minds are not strong enough to master her."

"Decency is Indecency's Conspiracy of Silence."

"Men are wise in proportion, not to their experience, but to their capacity for experience. If we could learn from mere experience, the stones of London would be wiser than its wisest men."

"No age or condition is without its heroes. The least incapable general in a nation is its Cæsar, the least imbecile statesman its Solon, the least confused thinker its Socrates, the least commonplace poet its Shakespeare."

"The roulette table pays nobody except him that keeps it. Nevertheless a passion for gaming is common, though a passion for keeping roulette tables is unknown."

"The reformer for whom the world is not good enough finds himself shoulder to shoulder with him that is not good enough for the world."

"Youth, which is forgiven everything, forgives itself nothing: age, which forgives itself everything, is forgiven nothing."

"Do not mistake your objection to defeat for an objection to fighting, your objection to being a slave for an objection to slavery, your objection to not being as rich as your neighbor for an objection to poverty. The cowardly, the insubordinate, and the envious share your objections."

"Those who understand evil pardon it."

"When a heretic wishes to avoid martyrdom he speaks of "Orthodoxy, True and False" and demonstrates that the True is his heresy."

"If you begin by sacrificing yourself to those you love, you will end by hating those to whom you have sacrificed yourself."

"I exclude the hypothesis of complete originality on [Charles] Lever's part, because a man can no more be completely original in that sense than a tree can grow out of air."

"The greatest of evils and the worst of crimes is poverty."

"The faults of the burglar are the qualities of the financier: the manners and habits of a duke would cost a city clerk his situation."

"It is quite useless to declare that all men are born free if you deny that they are born good. Guarantee a man's goodness and his liberty will take care of itself. To guarantee his freedom on condition that you approve of his moral character is formally to abolish all freedom whatsoever, as every man's liberty is at the mercy of a moral indictment which any fool can trump up against everyone who violates custom, whether as a prophet or as a rascal."

"Society, with all its prisons and bayonets and whips and ostracisms and starvations, is powerless in the face of the Anarchist who is prepared to sacrifice his own life in the battle with it. Our natural safety from the cheap and devastating explosives which every Russian student can make ... lies in the fact that brave and resolute men, when they are rascals, will not risk their skins for the good of humanity, and, when they are sympathetic enough to care for humanity, abhor murder, and never commit it until their consciences are outraged beyond endurance. The remedy is, then, simply not to outrage their consciences."

"I can't talk religion to a man with bodily hunger in his eyes."

"You cannot have power for good without having power for evil too. Even mother's milk nourishes murderers as well as heroes."

"Undershaft: You have made for yourself something that you call a morality or a religion or what not. It doesn't fit the facts. Well, scrap it. Scrap it and get one that does fit. That is what is wrong with the world at present. It scraps its obsolete steam engines and dynamos; but it wont scrap its old prejudices and its old moralities and its old religions and its old political constitutions. Whats the result? In machinery it does very well; but in morals and religion and politics it is working at a loss that brings it nearer bankruptcy every year."

"Cusins: Call you poverty a crime? Undershaft: The worst of crimes. All the other crimes are virtues beside it: all the other dishonors are chivalry itself by comparison. Poverty blights whole cities; spreads horrible pestilences; strikes dead the very souls of all who come within sight, sound or smell of it. What you call crime is nothing: a murder here and a theft there, a blow now and a curse then: what do they matter? they are only the accidents and illnesses of life: there are not fifty genuine professional criminals in London. But there are millions of poor people, abject people, dirty people, ill fed, ill clothed people. They poison us morally and physically: they kill the happiness of society: they force us to do away with our own liberties and to organize unnatural cruelties for fear they should rise against us and drag us down into their abyss. Only fools fear crime: we all fear poverty."

"Undershaft: My religion? Well, my dear, I am a Millionaire. That is my religion."

"You have learnt something. That always feels at first as if you had lost something."

"It is not the sale of my soul that troubles me: I have sold it too often to care about that. I have sold it for a professorship. I have sold it for an income. ... What is all human conduct but the daily and hourly sale of our souls for trifles?"

"He knows nothing; and he thinks he knows everything. That points clearly to a political career."

"A healthy nation is as unconscious of its nationality as a healthy man of his bones. But if you break a nation's nationality it will think of nothing else but getting it set again."

"You cannot be a hero without being a coward."

"What really flatters a man is that you think him worth flattering."

"My way of joking is to tell the truth. It's the funniest joke in the world."

"There is no subject on which more dangerous nonsense is talked and thought than marriage. If the mischief stopped at talking and thinking it would be bad enough; but it goes further, into disastrous anarchical action. Because our marriage law is inhuman and unreasonable to the point of downright abomination, the bolder and more rebellious spirits form illicit unions, defiantly sending cards round to their friends announcing what they have done. Young women come to me and ask me whether I think they ought to consent to marry the man they have decided to live with; and they are perplexed and astonished when I, who am supposed (heaven knows why!) to have the most advanced views attainable on the subject, urge them on no account to compromise themselves without the security of an authentic wedding ring."

"Home life as we understand it is no more natural to us than a cage is natural to a cockatoo."

"When two people are under the influence of the most violent, most insane, most delusive, and most transient of passions, they are required to swear that they will remain in that excited, abnormal, and exhausting condition continuously until death do them part."

"Plato long ago pointed out the importance of being governed by men with sufficient sense of responsibility and comprehension of public duties to be very reluctant to undertake the work of governing."

"Love is an appetite which, like all other appetites, is destroyed for the moment by its gratification."

"Never forget that if you leave your law to judges and your religion to bishops, you will presently find yourself without either law or religion."

"Journalists are too poorly paid in this country to know anything that is fit for publication."

"Monogamy has a sentimental basis which is quite distinct from the political one of equal numbers of the sexes. Equal numbers in the sexes are quite compatible with a change of partners every day or every hour. Physically there is nothing to distinguish human society from the farm-yard except that children are more troublesome and costly than chickens and calves, and that men and women are not so completely enslaved as farm stock. Accordingly, the people whose conception of marriage is a farm-yard or slave-quarter conception are always more or less in a panic lest the slightest relaxation of the marriage laws should utterly demoralize society; whilst those to whom marriage is a matter of more highly evolved sentiments and needs (sometimes said to be distinctively human, though birds and animals in a state of freedom evince them quite as touchingly as we) are much more liberal, knowing as they do that monogamy will take care of itself provided the parties are free enough, and that promiscuity is a product of slavery and not of liberty."

"The secret of forgiving everything is to understand nothing."

"Nothing is more dreadful than a husband who keeps telling you everything he thinks, and always wants to know what you think."

"All progress means war with Society."

"The whole strength of England lies in the fact that the enormous majority of the English people are snobs."

"You don't learn to hold your own in the world by standing on guard, but by attacking, and getting well hammered yourself."

"I happen, like Napoleon, to prefer Mohammedanism. [Mrs George, associating Mohammedanism with polygamy, looks at him with quick suspicion]. I believe the whole British Empire will adopt a reformed Mohammedanism before the end of the century. The character of Mahomet is congenial to me. I admire him, and share his views of life to a considerable extent."

"Religion is a great force — the only real motive force in the world; but what you fellows don't understand is that you must get at a man through his own religion and not through yours. Instead of facing that fact, you persist in trying to convert all men to your own little sect, so that you can use it against them afterwards. You are all missionaries and proselytizers trying to uproot the native religion from your neighbor's flowerbeds and plant your own in its place. You would rather let a child perish in ignorance than have it taught by a rival sectary. You can talk to me of the quintessential equality of coal merchants and British officers; and yet you can't see the quintessential equality of all the religions."

"Why was I born with such contemporaries?"

"A part of eugenic politics would finally land us in an extensive use of the lethal chamber. A great many people would have to be put out of existence simply because it wastes other people's time to look after them.""

"A critic recently described me, with deadly acuteness, as having 'a kindly dislike of my fellow-creatures.' Perhaps dread would have been nearer the mark than dislike; for man is the only animal of which I am thoroughly and cravenly afraid."

"The word morality, if we met it in the Bible, would surprise us as much as the word telephone or motor car."

"That proves it's not by Shaw, because all Shaw's characters are himself: mere puppets stuck up to spout Shaw."

"As long as I have a want, I have a reason for living. Satisfaction is death."

"Any public committee man who tries to pack the moral cards in the interest of his own notions is guilty of corruption and impertinence. The business of a public library is not to supply the public with the books the committee thinks good for the public, but to supply the public with the books the public wants. ... Censorship ends in logical completeness when nobody is allowed to read any books except the books that nobody can read. But as the ratepayer is mostly a coward and a fool in these difficult matters, and the committee is quite sure that it can succeed where the Roman Catholic Church has made its index expurgatorius the laughing-stock of the world, censorship will rage until it reduces itself to absurdity; and even then the best books will be in danger still."

"Well, I tell you again to get rid of your Constitution. But I suppose you won't do it. You have a good president and you have a bad Constitution, and the bad Constitution gets the better of the good President all the time. The end of it will be is that you might as well have an English Prime Minister."

"Custom will reconcile people to any atrocity; and fashion will drive them to acquire any custom."

"All great truths begin as blasphemies."

"You'll never have a quiet world till you knock the patriotism out of the human race."

"It is more dangerous to be a great prophet or poet than to promote twenty companies for swindling simple folk out of their savings."

"Optimistic lies have such immense therapeutic value that a doctor who cannot tell them convincingly has mistaken his profession."

"A perpetual holiday is a good working definition of Hell."

"I like a bit of a mongrel myself, whether it's a man or a dog; they're the best for every day."

"If parents would only realize how they bore their children!"

"When will we realize that the fact that we can become accustomed to anything, however disgusting at first, makes it necessary to examine carefully everything we have become accustomed to."

"Death is for many of us the gate of hell; but we are inside on the way out, not outside on the way in."

"A nation should always be healthily rebellious; but the king or prime minister has yet to be found who will make trouble by cultivating that side of the national spirit. A child should begin to assert itself early, and shift for itself more and more not only in washing and dressing itself, but in opinions and conduct; yet as nothing is so exasperating and so unlovable as an uppish child, it is useless to expect parents and schoolmasters to inculcate this uppishness. Such unamiable precepts as Always contradict an authoritative statement, Always return a blow, Never lose a chance of a good fight, When you are scolded for a mistake ask the person who scolds you whether he or she supposes you did it on purpose, and follow the question with a blow or an insult or some other unmistakable expression of resentment, Remember that the progress of the world depends on your knowing better than your elders, are just as important as those of The Sermon on the Mount; but no one has yet seen them written up in letters of gold in a schoolroom or nursery."

"You are so careful of your boy's morals, knowing how troublesome they may be, that you keep him away from the Venus of Milo only to find him in the arms of the scullery maid or someone much worse. You decide that the Hermes of Praxiteles and Wagner's Tristan are not suited for young girls; and your daughter marries somebody appallingly unlike either Hermes or Tristan solely to escape from your parental protection. You have not stifled a single passion nor averted a single danger: you have depraved the passions by starving them, and broken down all the defences which so effectively protect children brought up in freedom."

"The secret of being miserable is to have leisure to bother about whether you are happy or not. The cure for it is occupation, because occupation means pre-occupation; and the pre-occupied person is neither happy nor unhappy, but simply alive and active, which is pleasanter than any happiness until you are tired of it."

"Do not try to live for ever. You will not succeed."

"No man who is occupied in doing a very difficult thing, and doing it well, ever loses his self-respect."

"Attention and activity lead to mistakes as well as to successes; but a life spent in making mistakes is not only more honorable but more useful than a life spent doing nothing."

"All professions are conspiracies against the laity."

"I don't believe in morality. I'm a disciple of Bernard Shaw."

"Life does not cease to be funny when people die any more than it ceases to be serious when people laugh."

"Chloroform has done a lot of mischief. It's enabled every fool to be a surgeon."

"Use your health, even to the point of wearing it out. That is what it is for. Spend all you have before you die; and do not outlive yourself."

"It is impossible for an Englishman to open his mouth without making some other Englishman hate or despise him."

"The English have no respect for their language, and will not teach their children to speak it."

"He ain't a copper just look at 'is boots!"

"Ah-ah-ah-ah-ow-ow-oo-oo!!! I ain't dirty: I washed me face and hands afore I come, I did!"

"Women upset everything. When you let them into your life, you find that the woman is driving at one thing and you're driving at another."

"What is life but a series of inspired follies? The difficulty is to find them to do. Never lose a chance: it doesn't come every day."

"I wouldn't have ate it, only I'm too lady-like to take it out of my mouth."

"I don't want to talk grammar, I want to talk like a lady."

"I ask you, what am I? I'm one of the undeserving poor: thats what I am. Think of what that means to a man."

"I aint such a mug as to put up my children to all I know myself."

"Walk! Not bloody likely. I am going in a taxi."

"I heard your prayers Thank God it's all over!"

"You see, lots of the real people can't do it at all: they're such fools that they think style comes by nature to people in their position; and so they never learn. There's always something professional about doing a thing superlatively well."

"Time enough to think of the future when you haven't any future to think of."

"I have to live for others and not for myself; that's middle-class morality."

"Independence? That's middle-class blasphemy. We are all dependent on one another, every soul of us on earth."

"The fact that a believer is happier than a skeptic is no more to the point than the fact that a drunken man is happier than a sober one. The happiness of credulity is a cheap and dangerous quality of happiness, and by no means a necessity of life."

"Revolutionary movements attract those who are not good enough for established institutions as well as those who are too good for them."

"Howbeit, Paul succeeded in stealing the image of Christ crucified for the figure-head of his Salvationist vessel, with its Adam posing as the natural man, its doctrine of original sin, and its damnation avoidable only by faith in the sacrifice of the cross. In fact, no sooner had Jesus knocked over the dragon of superstition than Paul boldly set it on its legs again in the name of Jesus."

"He [the British taxpayer] must be taught that war is not precise or economical. It is almost inconceivably wasteful and extravagant. It burns the house to roast the pig, and even then seldom roasts him effectively..... waste is the law of modern war; and nothing is cheap on the battlefield except the lives of men...... Therefore, my taxpayer, resign yourself to this: that we may fight bravely, fight hard, fight long, fight cunningly, fight recklessly, fight in a hundred and fifty ways, but we cannot fight cheaply."

"He must be greatly changed. Has he attained the seventh degree of concentration?"

"We know now that the soul is the body, and the body the soul. They tell us they are different because they want to persuade us that we can keep our souls if we let them make slaves of our bodies."

"When your heart is broken, your boats are burned: nothing matters any more. It is the end of happiness and the beginning of peace."

"The moment we face it frankly we are driven to the conclusion that the community has a right to put a price on the right to live in it ... If people are fit to live, let them live under decent human conditions. If they are not fit to live, kill them in a decent human way. Is it any wonder that some of us are driven to prescribe the lethal chamber as the solution for the hard cases which are at present made the excuse for dragging all the other cases down to their level, and the only solution that will create a sense of full social responsibility in modern populations?"

"The Nazi movement is in many respects one which has my warmest sympathy."

"Some of the things Mussolini has done, and some that he is threatening to do go further in the direction of Socialism than the English Labour Party could yet venture if they were in power."

"[Mussolini was] farther to the Left in his political opinions than any of his socialist rivals."

"Socialists must be in favor of an aristocratic form of government. We must have the best men for the job . . . In the dictator you must have a man who has not only the power to govern but the force of character to impose himself as dictator whether you like him or not."

"Well, of course, they notice you. You always hide just in the middle of the limelight."

"It is difficult, if not impossible, for most people to think otherwise than in the fashion of their own period."

"Scratch an Englishman and find a Protestant."

"God is on the side of the big battalions."

"Must then a Christ perish in torment in every age to save those that have no imagination?"

"Political necessities sometimes turn out to be political mistakes."

"Our natural dispositions may be good; but we have been badly brought up, and are full of anti-social personal ambitions and prejudices and snobberies. Had we not better teach our children to be better citizens than ourselves? We are not doing that at present. The Russians are. That is my last word. Think over it."

"One man that has a mind and knows it can always beat ten men who havnt and dont."

"What Englishman will give his mind to politics as long as he can afford to keep a motor car?"

"Breakages, Limited, the biggest industrial corporation in the country."

"I never resist temptation because I have found that things that are bad for me do not tempt me."

"God help England if she had no Scots to think for her!"

"We should refuse to tolerate poverty as a social institution not because the poor are the salt of the earth, but because 'the poor in a lump are bad'."

"We have to confess it: Capitalist mankind in the lump is detestable. ...Both rich and poor are really hateful in themselves. For my part I hate the poor and look forward eagerly to their extermination. I pity the rich a little, but am equally bent on their extermination. The working classes, the ruling classes, the professional classes, the propertied classes, the ruling classes, are each more odious than the other: they have no right to live: I should despair if I did not know that they will all die presently, and that there is no need on earth why they should be replaced by people like themselves... And yet I am not in the least a misanthrope. I am a person of normal affections"

"Under Socialism, you would not be allowed to be poor. You would be forcibly fed, clothed, lodged, taught, and employed whether you liked it or not. If it were discovered that you had not character and industry enough to be worth all this trouble, you might possibly be executed in a kindly manner; but whilst you were permitted to live, you would have to live well."

"Perhaps the greatest social service that can be rendered by anybody to the country and to mankind is to bring up a family. But here again, because there is nothing to sell, there is a very general disposition to regard a married woman's work as no work at all, and to take it as a matter of course that she should not be paid for it."

"Women are not angels. They are as foolish as men in many ways; but they have had to devote themselves to life whilst men have had to devote themselves to death; and that makes a vital difference in male and female religion. Women have been forced to fear whilst men have been forced to dare: the heroism of a woman is to nurse and protect life, and of a man to destroy it and court death."

"It is far more likely that by the time nationalization has become the rule, and private enterprise the exception, Socialism (which is really rather a bad name for the business) will be spoken of, if at all, as a crazy religion held by a fanatical sect in that darkest of dark ages, the nineteenth century. Already, indeed, I am told that Socialism has had its day, and that the sooner we stop talking nonsense about it and set to work, like the practical people we are, to nationalize the coal mines and complete a national electrification scheme, the better. And I, who said forty years ago that we should have had Socialism already but for the Socialists, am quite willing to drop the name if dropping it will help me to get the thing. What I meant by my jibe at the Socialists of the eighteen-eighties was that nothing is ever done, and much is prevented, by people who do not realize that they cannot do everything at once."

"No public man in these islands ever believes that the Bible means what it says: he is always convinced that it says what he means."

"I have defined the 100 per cent American as 99 per cent an idiot."

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

"I object to all punishment whatsoever. I don't want to punish anybody, but there are an extraordinary number of people whom I want to kill. Not in any unkind or personal spirit. But it must be evident to all of you, you must all know half a dozen people at least, who are no use in this world; who are more trouble than they are worth. And I think it would be a good thing to make everybody come before a properly appointed board, just as he might come before the income tax commissioners, and say every 5 years or every 7 years, just put them there, and say, sir or madam, now will you be kind enough to justify your existence? If you can't justify your existence; if you're not pulling your weight in the social boat; if you are not producing as much as you consume or perhaps a little more, then clearly we cannot use the big organization of our society for the purpose of keeping you alive, because your life does not benefit us, and it can't be of very much use to yourself."

"I am afraid we must make the world honest before we can honestly tell our children that honesty is the best policy."

"An American has no sense of privacy. He doesn't know what it means. There is no such thing in the country."

"You in America should trust to that volcanic political instinct which I have divined in you."

"Hitler is a very remarkable man, a very able man... What Hitler should have done was not to drive the Jews out, what he ought to have said was, 'I will tolerate the Jews to any extent on condition that no Jew marries a Jewess, on condition that he marries a German.'"

"Until you have socialism you will never have State solidity, because, as we know, if you have private property you will immediately split your stake. You get the class conflict, the class struggle, the confrontation of interests between the proprietors and between the proletariat; and, therefore, you have something that is crumbling, that is divided against itself."

"As a red hot Communist I am in favour of fascism. The only drawback to Sir Oswald's movement is that it is not quite British enough."

"I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion which appears to me to possess that assimilating capability to the changing phase of existence which can make itself appeal to every age. The world must doubtless attach high value to the predictions of great men like me. I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of to-morrow as it is beginning to be acceptable to the Europe of to-day. The medieval ecclesiastics either through ignorance or bigotry painted Muhammadanism in the darkest colours. They were in fact trained both to hate the man Muhammad and his religion. To them Muhammad was Anti-Christ. I have studied him — the wonderful man — and in my opinion far from being an Anti-Christ he must be called the Saviour of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world he would succeed in solving its problems in a way that would bring it the much-needed peace and happiness. But to proceed, it was in the 19th century that honest thinkers like Carlyle, Goethe and Gibbon perceived intrinsic worth in the religion of Muhammad and thus there was some change for the better in the European attitude towards Islam. But the Europe of the present century is far advanced. It is beginning to be enamoured of the creed of Muhammad. In the next century it may go still further in recognising the utility of that creed in solving its problems and it is in this sense that you must understand my prediction. Already even at the present time many of my own people and of Europe as well have gone over to the faith of Muhammad, and the Islamization of Europe, to use the expression of your own query, may be said to have begun."

"Mussolini, Kemal, Pilsudski, Hitler and the rest can all depend on me to judge them by their ability to deliver the goods and not by... comfortable notions of freedom. Stalin has delivered the goods to an extent that seemed impossible ten years ago; and I take off my hat to him accordingly."

"I appeal to the chemists to discover a humane gas that will kill instantly and painlessly. In short, a gentlemanly gas – deadly by all means, but humane not cruel."

"Now take Stalin himself. He is 'neither duke nor peer', not a king, not a chancellor, not a dictator, not a Prime Minister, not an archbishop, not entitled to salutes enforced by youths in coloured shirts, but simply secretary of the supreme controlling organ of the hierarchy, subject to dismissal at five minutes' notice if he does not give satisfaction. This position he has attained through the survival of the fittest, and has held through the years of the most appalling vicissitudes that ever attended the birth pangs of a new civilisation."

"Stalin has exiled Trotsky and become the Pontifex Maximus of the new Russo-Catholic Church of Communism on two grounds. First, he is a practical Nationalist statesman recognizing that Russia is a big enough handful for mortal rulers to tackle without taking on the rest of the world as well.... Second, Stalin, inflexible as to his final aim, is a compete opportunist as to the means."

"The Italians must allow us to slaughter the Momands, because, if we do not kill the warlike hillmen, they will kill us. And we must allow the Italians to slaughter the Danakils for the same reason."

"The news from Germany is the very best news that we have had since the war. Ever since 1918 we, like all the other powers, have been behaving just as badly as we possibly could. Well now, when Germany fell, they want and they sat on Germany's head and they kept sitting on Germany's head, although it was quite preposterous, quite evident to any sensible persona, that they couldn't go on like that forever. Then there came a very intelligent gentleman named Adolf Hitler and he, knowing perfectly well that the powers would not fight, he snapped his fingers at the Treaty of Versailles. Just exactly as if we in England had been in the same position. As if the powers had beaten us and sat on our head."

"Then the first man who had the gumption to see that we might get up on our legs and defy all those old treaties, he would be the most popular man in England. There can be no peace in the world until there is peace between England, France, Germany, Russia, the United States and all the big powers of the West. Now take that home and think about it and don't be frightened any more about the Germans."

"Dear Katharine Cornell: I don't think I was ever so astonished by a picture as I was by your photograph. Your success as Candida and something blonde and expansive about your name had created an ideal British Candida in my imagination. Fancy my feelings on seeing the photograph of a gorgeous dark lady from the cradle of the human race ... wherever that was ... Ceylon ... Sumatra ... Hilo ... or the southernmost corner of the Garden of Eden. If you look like that it doesn't matter a rap if you can act or not. Can you? Yours, breath bereaved, Bernard Shaw."

"We ought to tackle the Jewish question by admitting the right of States to make eugenic experiments by weeding out any strains that they think undesirable, but insisting that they should do it as humanely as they can afford to, and not shock civilization by such misdemeanors as the expulsion and robbery of Einstein."

"The sex relation is not a personal relation. It can be irresistibly desired and rapturously consummated between persons who could not endure one another for a day in any other relation."

"The quality of a play is the quality of its ideas."

"The apparent multiplicity of Gods is bewildering at the first glance; but you presently discover that they are all the same one God in different aspects and functions and even sexes. There is always one uttermost God who defies personification. This makes Hinduism the most tolerant religion in the world, because its one transcendent God includes all possible Gods... Hinduism is so elastic and so subtle that the profoundest Methodist and the crudest idolater are equally at home in it. Islam is very different, being ferociously intolerant. What I may call Manifold Monotheism becomes in the minds of very simple folk an absurdly polytheistic idolatry, just as European peasants not only worship Saints and the Virgin as Gods, but will fight fanatically for their faith in the ugly little black doll who is the Virgin of their own Church against the black doll of the next village. When the Arabs had run this sort of idolatry to such extremes ... they did this without black dolls and worshipped any stone that looked funny, Mahomet rose up at the risk of his life and insulted the stones shockingly, declaring that there is only one God, Allah, the glorious, the great... And there was to be no nonsense about toleration. You accepted Allah or you had your throat cut by someone who did accept him, and who went to Paradise for having sent you to Hell. Mahomet was a great Protestant religious force, like George Fox or Wesley.... There is actually a great Hindu sect, the Jains, with Temples of amazing magnificence, which abolish God, not on materialist atheist considerations, but as unspeakable and unknowable, transcending all human comprehension."

"A government which robs Peter to pay Paul can always depend on the support of Paul."

"We have no reason to suppose that we are the Creator's last word."

"I am a communist, but not a member of the Communist Party. Stalin is a first rate Fabian. I am one of the founders of Fabianism and as such very friendly to Russia."

"The road to ignorance is paved with good editions. Only the illiterate can afford to buy good books now."

"The secret of success is to offend the greatest number of people."

"Consistency is the enemy of enterprise, just as symmetry is the enemy of art."

"The first prison I ever saw had inscribed on it ; but as the inscription was on the outside, the prisoners could not read it."

"Vulgarity is a necessary part of a complete author's equipment; and the clown is sometimes the best part of the circus."

"The epithet beautiful is used by surgeons to describe operations which their patients describe as ghastly, by physicists to describe methods of measurement which leave sentimentalists cold, by lawyers to describe cases which ruin all the parties to them, and by lovers to describe the objects of their infatuation, however unattractive they may appear to the unaffected spectators."

"I know I began as a passion and have ended as a habit, like all husbands."

"A man of my spiritual intensity does not eat corpses."

"Progress is impossible without change; and those who cannot change their minds cannot change anything. Creeds, articles, and institutes of religious faith ossify our brains and make change impossible. As such they are nuisances, and in practice have to be mostly ignored."

"England and America are two countries divided [separated] by a common [the same] language. (attributed to Shaw despite not appearing in his writings, see Oxford Dictionary of Quotations [4th edn., p. 638, quote no. 31]. See also Esar & Bentley, 1951, Treasury of Humorous Quotations; earlier attributed to Shaw in the Reader's Digest, November 1942.)"

"The only time my education was interrupted was when I was in school."

"Dancing is a perpendicular expression of a horizontal desire."

"If you're going to tell people the truth, you better make them laugh; otherwise they'll kill you."

"[Isadora Duncan] wrote to George Bernard Shaw: "Will you be the father of my next child? A combination of my beauty and your brains would startle the world," but he replied: "I must decline your offer with thanks, for the child might have my beauty and your brains.""

"Shaw: Madam, would you sleep with me for a million pounds? Actress: My goodness, Well, I'd certainly think about it Shaw: Would you sleep with me for a pound? Actress: Certainly not! What kind of woman do you think I am?! Shaw: Madam, we've already established that. Now we are haggling over the price."

"I hold the Prophet of Arabia in great esteem and I can quite understand that it would have been impossible to restrain and wean that illiterate and perverse race, sunk in the miasma of utter moral depravity, from committing the most heinous of crimes, and imbue its people with enthusiasm to strive after righteousness and assimilate high morals and virtues, without projecting such a terrible and intensely awe inspiring spectacle of Hell and an equally captivating and enticing image of a land flowing with milk and honey to represent Heaven before their vision."

"Despite her failure, she persisted, and one day sent Shaw a card inviting him to tea. It read: “Lady X will be at home Thursday between 4 and 6” . . . Shaw sent it back with the comment: “Mr. Bernard Shaw likewise.”"

"If you have an apple and I have an apple and we exchange these apples then you and I will still each have one apple. But if you have an idea and I have an idea and we exchange these ideas, then each of us will have two ideas."

"In my view, Anglo-Irish history is for Englishmen to remember, for Irishmen to forget."

"You can't make a man a Christian unless you first make him believe he is a sinner."

"A: Would you sleep with me for $1,000,000? B: ...YES! A: How about $1? B: What do you think I am?"

"George Bernard Shaw is said to have told W.S.C.: Am reserving two tickets for you for my premiere. Come and bring a friend—if you have one. W.S.C. to G.B.S.: Impossible to be present for the first performance. Will attend the second—if there is one."

"The Bible is most dangerous book ever written on earth, keep it under lock and key."

"The trouble with her is that she lacks the power of conversation but not the power of speech."

"The single biggest problem in communication is the illusion that it has taken place."

"Success does not consist in never making blunders, but in never making the same one a second time."

"I learned long ago never to wrestle with a pig. ... You get dirty and besides the pig likes it."

"Shaw's plays are the price we pay for Shaw's prefaces."

"Shaw knows at any moment, on any subject, what he thinks, what you will think, what others have thought, what all this thinking entails; and he takes the most elaborate pains to bring these thoughts to light in a form which is by turns abstract and familiar, conciliatory and aggressive, obvious and inferential, comic and puzzling. In a word, Shaw is perhaps the most consciously conscious mind that has ever thought — certainly the most conscious since Rousseau; which may be why both of them often create the same impression of insincerity amounting to charlatanism. Yet it is by excess of honesty that Shaw himself lent color to his representation as an inconsequential buffoon bent on monopolizing the spotlight."

"Seeing clearly within himself and always able to dodge around the ends of any position, including his own, Shaw assumed from the start the dual role of prophet and gadfly."

"Shaw does not merely decorate a proposition, but makes his way from point to point through new and difficult territory."

"He never invested his whole moral capital in a man, a book, or a cause, but treasured up wisdom wherever it could be picked up, always with scrupulous acknowledgment ... His eclecticism saving him from the cycle of hope-disillusion-despair, his highest effectiveness was as a skirmisher in the daily battle for light and justice, as a critic of new doctrine and a refurbisher of old, as a voice of warning and encouragement. That his action has not been in vain, we can measure by how little Shaw's iconoclasm stirs our blood; we no longer remember what he destroyed that was blocking our view."

"Bernard Shaw remains the only model we have of what the citizen of a democracy should be: an informed participant in all things we deem important to the society and the individual."

"Mr. Shaw cannot realise his own pertness, nor can he preserve his own gravity, for more than a few moments at a time. Even when he sets out to be funny for fun's sake, he must needs always pretend that there is a serious reason for the emprise; and he pretends so strenuously that he ends by convincing us almost as fully as he convinces himself. Thus the absurdity, whatever it be, comes off doubly well. Conversely, even when he is really engrossed in some process of serious argument, or moved to real eloquence by one of his social ideals, he emits involuntarily some wild jape which makes the whole thing ridiculous — as ridiculous to himself as to us; and straightway he proceeds to caricature his own thesis till everything is topsy-turvy; and we, rolling with laughter, look up and find him no longer on his head, but on his heels, talking away quite gravely; and this sets us off again. For, of course, when seriousness and frivolity thus co-exist inseparably in a man, the seriousness is nullified by the frivolity. The latter is fed by the former, but, graceless and vampire-like, kills it. As a teacher, as a propagandist, Mr. Shaw is no good at all, even in his own generation. But as a personality he is immortal. Posterity will not, I fancy, read his writings. He has not enough of the specific art-sense for writing. I will not exasperate him by complaining that he has no sense of beauty in the use of his medium: the idea of beauty is a red rag to him, as we know. I will merely suggest that he has in his writing the qualities of a public speaker rather than of a writer. He does not write with that closeness which is the result not of haste but of leisure, and which is the main secret of good literature. He is too glib, too fluent, too diffuse, and too loud. Glibness and fluency, loudness and diffusion, are just the qualities needed for addressing an audience. But between speaking and writing there is a vast difference. A good writer cannot make good speeches, and Mr. Shaw's seems an instance to prove that a good speaker cannot write well. We, his contemporaries, can read him with delight, even though we seem to miss the reporter's interpolation of "laughter", "cheers", "interruption", and so forth. But relentlessly, in course of time, lack of solid form "tells on" writing. However interesting a writer may be, he will not, unless he be a strict artist, be read by posterity. Style, as has been said, is the one antiseptic. But, though Mr. Shaw's writing be not good enough for the next generation, he himself, being so signally unique, is good enough for all time. I wish I had the leisure to be his Boswell, and he the kindness to be my Johnson."

"The writers of our century delight in the weaknesses of the human condition; the only one capable of inventing heroes was Bernard Shaw."

""God spare you, reader, of long prefaces". That was written by Quevedo, who, in order not to commit an anachronism that would have been found out in the long run, never read Shaw´s."

"He was a Tolstoy with jokes, a modern Dr Johnson, a universal genius who on his own modest reckoning put even Shakespeare in the shade."

"In his works Shaw left us his mind ... Today we have no Shavian wizard to awaken us with clarity and paradox, and the loss to our national intelligence is immense."

"I never read a reply by Shaw that did not leave me in better and not worse temper or frame of mind; which did not seem to come out of inexhaustible fountains of fairmindedness and intellectual geniality; which did not savor somehow of that native largeness which the philosophers attributed to Magnanimous Man."

"He said that one should never tell a child anything without letting him hear the opposite opinion. That is to say, when you tell Tommy not to hit his sick sister on the temple, you must make sure of the presence of some Nietzscheite professor, who will explain to him that such a course might possibly serve to eliminate the unfit. When you are in the act of telling Susan not to drink out of the bottle labelled "poison," you must telegraph for a Christian Scientist, who will be ready to maintain that without her own consent it cannot do her any harm. What would happen to a child brought up on Shaw's principle I cannot conceive; I should think he would commit suicide in his bath."

"What a debt every intelligent being owes to Bernard Shaw!"

"Shaw and Stalin are still satisfied with Marx's picture of the capitalist world... They look backwards to what capitalism was, not forward to what it is becoming."

"He is a good man fallen among Fabians."

"Shaw was a very great man indeed. The danger is that when all the froth and nonsense about his being a philosopher has died down (as it must) a reaction should set in and lead people to forget his real genius. He was a comedian, in his own time, of the very highest order ... He was a humorist of the more intellectual kind, a master of satire, art and fantasy like Gilbert, Wilde and Aristophanes. In that class no one had more continuous vitality. He is also, in his prefaces, one of the great masters of plain prose. I have often, in that capacity, held him up as a model to my pupils and have learned much from him myself. Peace to his ashes!"

"He did his best in redressing the fateful unbalance between truth and reality, in lifting mankind to a higher rung of social maturity. He often pointed a scornful finger at human frailty, but his jests were never at the expense of humanity."

"Desmond MacCarthy, whom I tried to persuade to write a new appreciation of Shaw in old age, noticed a real deterioration in Shaw himself. The Shaw who had praised Mussolini and justified Hitler grew increasingly irresponsible in suggesting that people who were a nuisance should be killed. This strain in Shaw, and his characteristic inconsistency when he dropped back suddenly into individualism, after maintaining the State's right to liquidate anyone it disapproved of, had been growing steadily stronger from Major Barbara onwards. He ceased to have a genuine humanism such as he had shown in the splendid preface to John Bull's Other Island. In general, re-reading Shaw, MacCarthy said he could find nothing but "a chaos of clear ideas"."

"He understood early the weakness of democracy; he was naturally impatient with the shallow humbug of much political talk. There was so much in it to laugh at, and so much to expose, that he even allowed himself to praise Mussolini and Hitler and to excuse all the darker deeds of Stalin. In 1948 he sent me a letter describing Russia as a democracy in which Stalin would be pushed out of power in ten minutes if he offended the majority of the Communist Party."

"Shaw presumes that his friend Stalin has everything under control. Well, Stalin may have made special arrangements to see that Shaw comes to no harm, but the rest of us in Western Europe do not feel quite so sure of our fate,especially those of us who do not share Shaw's curious admiration for dictators."

"One may say that he [Shaw] did much good and some harm. As an iconoclast he was admirable, but as an eikon rather less so."

"[Shaw] had just learned, more less, to ride a bicycle. And I went out for a country ride with him, and at the bottom of a steep hill the road forked and I didn't know which way to go, and Shaw was behind me. And I got off my bicycle to ask which way we should go. And he wasn't able to manage his machine, and he ran slap into my bicycle. My bicycle buckled. He was precipitated 20 teet through the air and landed on his back on the hard road. He got up, his bicycle undamaged, rode home: I had to go home by train."

"I found many men to whom I felt deeply grateful — especially Guy de Maupassant, Jack London, and H. L. Mencken — but the first man to whom I felt definitely related was George Bernard Shaw. This is a presumptuous or fatuous thing to mention, perhaps, but even so it must be mentioned. ... I myself, as a person, have been influenced by many writers and many things, and my writing has felt the impact of the writing of many writers, some relatively unknown and unimportant, some downright bad. But probably the greatest influence of them all when an influence is most effective — when the man being influenced is nowhere near being solid in his own right — has been the influence of the great tall man with the white beard, the lively eyes, the swift wit and the impish chuckle. ... I have been fascinated by it all, grateful for it all, grateful for the sheer majesty of the existence of ideas, stories, fables, and paper and ink and print and books to hold them all together for a man to take aside and examine alone. But the man I liked most and the man who seemed to remind me of myself — of what I really was and would surely become — was George Bernard Shaw."

"Shaw is a pleasant man, simple, direct, sincere, animated; but self-possessed, sane, and evenly poised, acute, engaging, companionable, and quite destitute of affectation. I liked him."

"His argument seems to be that either the Haves or the Have-Nots must seize power and compel all to come under the Fascist or the Communist plough. It is a crude and flippant attempt at reconstruction, bred of conceit, impatience and ignorance. ... [I]t reinforces the Italian tyranny. It is only fair to add that this naïve faith in a Superman before whose energy and genius all must bow down is not a new feature in the Shaw mentality. What is new and deplorable is the absence of any kind of sympathetic appreciation of the agony that the best and wisest Italians are today going through; any appreciation of the mental degradation as implied in the suppression of all liberty of thought and speech."

"The worst element in his mental make-up is a queer readiness to succumb to the poses of excessive virility. His soul goes down before successful force. He exalted the maker of enormous guns in Man and Superman; he has rejoiced in the worst claptrap of the Napoleonic legend; now he is striking attitudes of adoration towards the poor, vain, doomed biped who is making Rome horrible and ridiculous to all the world. When it comes to the torture of intelligent men, to vile outrages on old women, to the strangulation of all sane criticism and an orgy of claptrap more dreadful than its attendant cruelties, this vituperative anti-vivisectionist becomes an applauding spectator."

"Uncle Wells was as magnificent an uncle as one could hope to have. So, too, was Uncle Shaw. He brought his mind for the children to look at, his marvellous shining mind. Too thin a mind, Philistines would object; but the very finest French watches are as thin as a couple of halfcrowns and yet keep better time than the grosser article. He did for his age what Voltaire and Gibbon did for theirs: he popularized the use of the intellectual processes among the politically effective class. And he did it with such style."

"In fact, the real problem with the thesis of A Genealogy of Morals is that the noble and the aristocrat are just as likely to be stupid as the plebeian. I had noted in my teens that major writers are usually those who have had to struggle against the odds -- to "pull their cart out of the mud," as I put it -- while writers who have had an easy start in life are usually second rate -- or at least, not quite first-rate. Dickens, Balzac, Dostoevsky, Shaw, H. G. Wells, are examples of the first kind; in the twentieth century, John Galsworthy, Graham Greene, Evelyn Waugh, and Samuel Beckett are examples of the second kind. They are far from being mediocre writers; yet they tend to be tinged with a certain pessimism that arises from never having achieved a certain resistance against problems."

"...you shall never hold the Kingdom of France from God, the King of Heaven, the son of St. Mary; but King Charles, the true heir, will hold it; for God, the King of Heaven wishes it so...."

"You ruin the sacraments of the Church, you rend the articles of Faith, you destroy churches... What rage or madness drives you? This Faith, which Almighty God, which the Son, which the Holy Spirit have revealed, established, given sway and glorified a thousandfold through miracles is the faith which you persecute.... if I do not hear that you have corrected yourselves, I may well leave these English and set off against you, so that, by the sword if I cannot otherwise, I may remove your madness and foul superstition... if you choose instead to return to the Catholic faith and to the original source of light, send me your ambassadors and I shall tell them what you must do."

"Children say that people are hanged sometimes for speaking the truth."

"About Jesus Christ and the Church, I simply know they're just one thing, and we shouldn't complicate the matter."

"Alas! that my body, clean and whole, never been corrupted, today must be consumed and burnt to ashes!"

"I do not fear men-at-arms; my way has been made plain before me. If there be men-at-arms my Lord God will make a way for me to go to my Lord Dauphin. For that am I come."

"I know this now. Every man gives his life to what he believes. Every woman gives her life for what she believes. Sometimes people believe in little or nothing, and so they give their lives to little or nothing…"

"If ever I do escape, no one shall reproach me with having broken or violated my faith, not having given my word to any one, whosoever it may be."

"It is true I wished to escape; and so I wish still; is not this lawful for all prisoners?"

"I was thirteen when I had a Voice from God for my help and guidance. The first time that I heard this Voice, I was very much frightened; it was mid-day, in the summer, in my father's garden. I had not fasted the day before. I heard this Voice to my right, towards the Church; rarely do I hear it without its being accompanied also by a light. This light comes from the same side as the Voice. Generally it is a great light. Since I came into France I have often heard this Voice. … If I were in a wood, I could easily hear the Voice which came to me. It seemed to me to come from lips I should reverence. I believe it was sent me from God. When I heard it for the third time, I recognized that it was the Voice of an Angel. This Voice has always guarded me well, and I have always understood it; it instructed me to be good and to go often to Church; it told me it was necessary for me to come into France. You ask me under what form this Voice appeared to me? You will hear no more of it from me this time. It said to me two or three times a week: 'You must go into France.' My father knew nothing of my going. The Voice said to me: 'Go into France !' I could stay no longer. It said to me: 'Go, raise the siege which is being made before the City of Orleans. Go !' it added, 'to Robert de Baudricourt, Captain of Vaucouleurs: he will furnish you with an escort to accompany you.' And I replied that I was but a poor girl, who knew nothing of riding or fighting. I went to my uncle and said that I wished to stay near him for a time. I remained there eight days. I said to him, 'I must go to Vaucouleurs.' He took me there. When I arrived, I recognized Robert de Baudricourt, although I had never seen him. I knew him, thanks to my Voice, which made me recognize him."

"The Voice had promised me that, as soon I came to the King, he would receive me. Those of my party knew well that the Voice had been sent me from God; they have seen and known this Voice, I am sure of it. My King and many others have also heard and seen the Voices which came to me: there were there Charles de Bourbon and two or three others. There is not a day when I do not hear this Voice; and I have much need of it. But never have I asked of it any recompense but the salvation of my soul."

"The light comes at the same time as the Voice. … I will not tell you all; I have not leave; my oath does not touch on that. My Voice is good and to be honored. I am not bound to answer you about it. I request that the points on which I do not now answer may be given me in writing. … You shall not know yet. There is a saying among children, that 'Sometimes one is hanged for speaking the truth.'" [She is asked : Do you know if you are in the grace of God?] If I am not, may God place me there; if I am, may God so keep me. I should be the saddest in all the world if I knew that I were not in the grace of God. But if I were in a state of sin, do you think the Voice would come to me? I would that every one could hear the Voice as I hear it."

"Of the love or hatred God has for the English, I know nothing, but I do know that they will all be thrown out of France, except those who die there."

"You say that you are my judge. I do not know if you are! But I tell you that you must take good care not to judge me wrongly, because you will put yourself in great danger. I warn you, so that if God punishes you for it, I would have done my duty by telling you!"

"One life is all we have, and we live it as we believe in living it, and then it's gone. But to surrender what you are, and live without belief - that's more terrible than dying - more terrible than dying young."

"Joan of Arc fought for her country, she was successful, but she was too strong, too uppity, and no woman could do those things on her own really, so she must have been in league with Dark Forces. Burn her at the stake!, which they did."

"We declare that you are fallen again into your former errors and under the sentence of excommunication which you originally incurred we decree that you are a relapsed heretic; and by this sentence which we deliver in writing and pronounce from this tribunal, we denounce you as a rotten member, which, so that you shall not infect the other members of Christ, must be cast out of the unity of the Church, cut off from her body, and given over to the secular power: we cast you off, separate and abandon you, praying this same secular power on this side of death and the mutilation of your limbs, to moderate its judgment towards you, and if true signs of repentance appear in you to permit the sacrament of penance to be administered to you."

"God forgive us: we have burned a saint."

"Joan of Arc, dreaming under her trees, heard the messages of the saints. The voices told her what to do: "Deliver Orléans and consecrate the Dauphin at Rheims." This idea would probably never have occurred to the wisest of the politicians living in her day, or if it had, they would have rejected it as impossible. This was the mission of Joan of Arc and she fulfilled it. It was the salvation of France. By common consent, in no country and in no time has there been a purer heroine or a more wonderful story."

"From the most matter-of-fact point of view, that of politics, what is most astonishing about this Maid of Orléans is her comprehension of the situation, her good sense, and the correctness of her judgment. She understood that the fate of France was one with that of her kings and that it was necessary to revive the royal power."

"Not infrequently even the soldiers and politicians who were fondest of Joan did not wish to listen to her. Nearly always she was right, her presentiments were verified, and she gave forth such a spirit of quiet certainty that people did without effort what she told them."

"[O]ne of the great ideas of her whom Villon calls "the good lass of Lorraine" had been the reconciliation of the French people. Thanks to the national movement which her intervention set on foot, the widespread horror at her martyrdom brought her wish to fulfillment. The domination of England was more and more detested."

"If I were Joan of Arc I would become governor of Puerto Rico and make my island a state — and then become president of the United States of Banana — and head south to conquer all of Latin America and the Caribbean — and swoop back north to take over Canada. I could do all that — if only I could decide between three options: Wishy, Wishy-Washy, and Washy."

"Joanni, Joanni wears a golden cross And she looks so beautiful in her armour Joanni, Joanni blows a kiss to God And she never wears a ring on her finger..."

"My Joan is that of a boy who loved parish cinemas and those in the suburbs – the only ones he could afford – between the 1940s and 1950s. For this reason, she will forever have the face of Ingrid Bergman, discovered shortly after 1952 in Fleming's Technicolour blockbuster – admired, moreover, in a cut-up third version – and then seen again, in a completely different interpretation and with a very different intensity, in Roberto Rossellini's 1954 film, which, through the text of Paul Claudel, reinterpreted the allegories of medieval sacred representations. (p. 4"

"The tide turned and the war began to go against the English. This was due in great part to the influence of a young French peasant girl, Joan of Arc. Inspired by the belief that she had been given a mission by God to deliver France from its invaders and to place the Dauphin on the throne of his fathers, she appeared before him, secured his reluctant consent to allow her to lead some troops, inspired them with her own enthusiasm and confidence, and won a great success by driving away the English who were besieging Orleans. The Dauphin himself was then stirred to greater activity and under the persuasion of the Maid of Orleans, as she came to be called, made his way to Rheims, the ancient coronation city of the French kings, and was there crowned king of France. Joan now felt that she had fulfilled her mission and asked to be allowed to return to her home, but the Dauphin insisted that she should remain with the army. Some time after this she was captured by the English. After a trial which was planned to end in but one way she was burned as a witch in the market place of Rouen. Even one of the persecutors of the innocent French patriot girl wavered and turned away, crying, "God have mercy upon us, we have burned a saint." The movement of success which Joan had begun continued, and although the French frequently wasted their opportunities, yet on the whole the reconquest of their native land went steadily on. The English were driven out of one province after another; their expeditions from England were more poorly equipped and more unsuccessful. Finally the long war came to a close in 1453 by the defeat of an English army near Bordeaux, and the loss of all their territory in France except Calais."

"Joan was a being so uplifted from the ordinary run of mankind that she finds no equal in a thousand years. She embodied the natural goodness and valour of the human race in unexampled perfection. Unconquerable courage, infinite compassion, the virtue of the simple, the wisdom of the just, shone forth in her. She glorifies as she freed the soil from which she sprang."

"Yes, it’s true. It’s true that Joan of Arc was my dream as a little girl. I discovered her toward the age of ten or twelve, when I went to France. I don’t remember where I read about her, but I recall that she immediately took on a definite importance for me. I wanted to sacrifice my life for my country. It seems like foolishness and yet ... what happens when we’re children is engraved forever in our lives."

"Who in the moment of victory remains inaccessible to vanity and hate, who in the midst of popular enthusiasm lives in humility and prayer, who in the universal crush of ambition covets neither profit nor honours."

"Joan of Arc was perhaps the most wonderful person who ever lived in the world. The story of her life is so strange that we could scarcely believe it to be true, if all that happened to her had not been told by people in a court of law, and written down by her deadly enemies, while she was still alive."

"They burned her cruelly to death in the marketplace of Rouen, with eight hundred soldiers round the stake, lest any should attempt to save her. They had put a false accusation on a paper cap, and set it on her head : it was written that she was "Heretic, Relapsed, Apostate, Idolatress." This was her reward for the bravest and best life that was ever lived."

"And now I know how Joan of Arc felt Now I know how Joan of Arc felt As the flames rose to her And her started to melt"

"Official orators have agreed amongst themselves to leave out one essential point: that to undertake the liberation of the fatherland, Joan had to go directly to the Dauphin Charles, acknowledge the right of his royal blood, and have him crowned and acclaimed on the cathedral square of Reims."

"The courage of Joan of Arc was made the subject of a popular lecture not long ago by one of our intelligent citizens."

"I have always responded to challenges, followed apocalyptical personalities, apostles, Rasputins, Joan of Arcs who hear voices that come from Heaven, illuminated guides of humanity, holders of truth, priests."

"Jehanne... If you come from God, I do not fear you … if you come from the Devil, I fear you even less."

"I saw myself in front of an angry mob, facing a firing squad, weeping incomprehensible sorrows and forgiving them! — Like Joan of Arc!"

"If Joan had been malicious, selfish, cowardly, or stupid, she would have been one of the most odious persons known to history instead of one of the most attractive."

"Must then a Christ perish in torment in every age to save those that have no imagination?"

"She is easily and by far the most extraordinary person the human race has ever produced."

"Whatever thing men call great, look for it in Joan of Arc, and there you will find it."

"In quella parte del libro de la mia memoria, dinanzi a la quale poco si potrebbe leggere, si trova una rubrica, la quale dice: Incipit vita nova."

"Ecce deus fortior me, qui veniens dominabitur mihi."

"ne le braccia avea madonna involta in un drappo dormendo. Poi la svegliava, e d'esto core ardendo lei paventosa umilmente pascea: appresso gir lo ne vedea piangendo."

"Ella è quanto de ben pò far natura; per essemplo di lei bieltà si prova."

"Amore e 'l cor gentil sono una cosa... e così esser l'un sanza l'altro osa com'alma razional sanza ragione."

"Sì lungiamente m'ha tenuto Amore e costumato a la sua segnoria"

"Amor che ne la mente mi ragiona de la mia donna disiosamente... che lo 'ntelletto sovr'esse disvia."

"La moralitade è bellezza de la filosofia."

"Nam in omni actione principaliter intenditur ab agente, sive necessitate naturae, sive voluntarie agat, propriam similitudinem explicare, unde fit, quod omne agens, in quantum huiusmodi, delectatur; quia, quum omne quod est appetat suum esse, ac in agendo agentis esse quodammodo amplietur, sequiturde necessitate delectatio... Nihil igitur agit, nisi tale existens, quale patiens fieri debet..."

"Hiis visis, manifestum est quod duplex oportet esse subiectum circa quod currant alterni sensus. Et ideo videndum est de subiecto huius operis, prout ad litteram accipitur; deinde de subiecto, prout allegorice sententiatur. Est ergo subiectum totius operis, litteraliter tantum accepti, status animarum post mortem simpliciter sumptus. Nam de illo et circa illum totius operis versatur processus. Si vero accipiatur opus allegorice, subiectum est homo, prout merendo et demerendo per arbitrii libertatem iustitie premiandi et puniendi obnoxius est."

"Genus vero philosophie, sub quo hic in toto et parte proceditur, est morale negotium, sive ethica; quia non ad speculandum, sed ad opus inventum est totum et pars."

"Nel mezzo del cammin di nostra vita, mi ritrovai per una selva oscura, ché la diritta via era smarrita."

"Lasciate ogni speranza, voi ch'entrate."

"E 'n la sua volontade è nostra pace."

"Nel suo profondo vidi che s'interna, legato con amore in un volume, ciò che per l'universo si squaderna."

"The hottest places in hell are reserved for those who in times of great moral crisis maintain their neutrality."

"And you, beloved children, whose lot it is to promote learning under the magisterium of the Church, continue as you are doing to love and tend the noble poet whom We do not hesitate to call the most eloquent singer of the Christian idea."

"Dante's relationship with women is very complex, because the range of real women in Dante's life and in Dante Alighieri's imagined life is very different. There is an idealization of women that occurs when he is nine years old. He lost his real mother when he was five years old, so he is the son of a father and a stepmother. The neighbors of the Portinari family had six daughters and one of these is Beatrice, a nine-year-old girl, his age. Dante meets her gaze and from that moment he becomes almost a prisoner of that gaze, which is why nine is Beatrice's magic number, because he meets her at nine years old. The Poet follows her to Florence for another nine years, without ever receiving encouragement from her, until at eighteen, before entering the church where the girl goes every evening in Santa Margherita dei Cerchi which is the Portinari church, suddenly she decides to stop, look at him, smile at him, and says "I greet you" which is the only phrase Dante will hear from Beatrice. Dante remains completely satisfied by this smile and considers it the sealing of a relationship that has had no other type of concretization, nothing else, just this look and this greeting. He tells this story in this wonderful diary which is the Vita Nova, a set of poems and prose writings that he wrote in the aftermath of Beatrice's death."

"Christianity has an admirable example of the natural union between faith and freedom in Dante Alighieri. Precisely his undoubted adherence to Catholic truth allows and illuminates his perfect autonomy of judgement, free from any fear or human conditioning. Dante is not afraid to criticize the work of the popes and their operational choices, to the point of placing several of them in the depths of hell. But in him "the reverence of the supreme keys" never diminishes and never diminishes in the slightest (Inf. XIX, 101). When it comes to expressing reservations or criticisms that he considers due, there are no discounts neither for lay people, nor for ecclesiastics, nor for monarchs, nor for ordinary citizens... all of whom are required, without exception, to abide by the law evangelical."

"Dante does not come before us as a large catholic mind; rather as a narrow, and even sectarian mind: it is partly the fruit of his age and position, but partly too of his own nature. His greatness has, in all senses, concentred itself into fiery emphasis and depth. He is world-great not because he is world-wide, but because he is world-deep. Through all objects he pierces as it were down into the heart of Being. I know nothing so intense as Dante."

"Redeth the grete poete of Itaille, That highte Dant, for he can al devyse Fro point to point, nat o word wol he faille."

"I wanted my illustrations for the Dante to be like the faint markings of moisture in a divine cheese. This explains their variegated aspect of butterflies' wings. Mysticism is cheese; Christ is cheese, better still, mountains of cheese!"

"Gilson criticizes attempts to trace Dante's position back to Thomism or Averroism. For St. Thomas, every hierarchy of dignity is at the same time a hierarchy of jurisdiction, while for Dante—except for God—a hierarchy of dignity is never the foundation of a hierarchy of jurisdiction, and this corresponds to Dante's specific philosophical problem, which is not so much to define the essence of philosophy as to determine functions and jurisdictions. The principle governing this determination is absolutely irreconcilable with Thomism. St. Thomas knows only one ultimate end: eternal bliss, which can only be attained through the Church; moreover, the spirituality of the ultimate end implies that between temporal and spiritual power there is a hierarchical subordination of the means to the end. For Dante, on the other hand, man can obtain, through the exercise of political virtues, a human happiness completely distinct from heavenly bliss, even if the latter represents a higher end. The thesis of the “duo ultima” legitimizes the complete distinction between the political order and the religious order, which is equally universal to that of the Church, but autonomous and pursuing an end of earthly happiness."

"For us Anishinaabe, Biskaabiiyang is a specific term that means “returning to the woods,” because we’re woodland peoples. For example, I grew up growing my “three sisters”—that is, corn, beans, and squash—along the edge of the forest, using what people now call sylvan culture or permaculture. It’s curious how this counters the perspective of classical authors like Dante in early modern Europe or, later, Edmund Spenser, an important Renaissance poet, who view the woods as this terrifying presence. Why is this decolonizing? Because through boarding schools and many other colonial experiences, that fear of the woods creeps in."

"Dante and Shakespeare divide the modern world between them; there is no third."

"Dante as a poet performs miracles in some of the openings of his lyrics or some of his verses in the Commedia. In an age of convention and formalism he went to Virgil to school; in an age when nothing gave reason to hope for the appearance of a masterpiece of form and structure, he produced such a masterpiece. His creative work is immensely superior in merit to his theorizing, but even these show how, in spite of the limitations of contemporary philosophy and rhetoric he was able to slip through the meshes of the network which encircled him, and to bring the vernacular poetry of Italy, when it was still in its infancy, to heights of perfection and finish that have seldom been equalled and never surpassed."

"I would like to add my voice to those who consider Dante Alighieri an artist of the greatest universal esteem, who through his immortal works still has much to say and offer to those who desire to travel the way to true knowledge, to the authentic discovery of self, of the world, of life's profound and transcendent meaning. ... The Comedy can be read as a great itinerary, rather as a true pilgrimage, both personal and interior, as well as communal, ecclesial, social and historic. ... Dante is...a prophet of hope, a herald of humanity's possible redemption and liberation, of profound change in every man and woman, of all of humanity."

"Dante was the first to sing of heaven and of hell, not as the dreams of mythological fiction, but as the objects of a real faith. He was the first who lanched from this promontory on which we stand, into the vast immensity of the universe, traversed the abyss amidst demons and infernal tortures, and mounting afterwards through angelic hosts and undiscovered worlds, gazed with stedfast eye upon the glories of the Highest... Dante was the Columbus who discovered this new world of poesy... Dante probably surpassed even Homer himself."

"Dante's corpus as a whole is in certain respects like a testament to the closing medieval age; it shows what the Western world would have been had it not broken from its tradition."

"If instilling the fear of hell is a form of “child abuse” perhaps Dante’s “Comedy,” with its graphic depictions of hell, should be forbidden to minors in Japan, and Japanese travel agents should not take families with minors to the famous Medieval Cemetery of or to countless European cathedrals whose frescos or paintings show how devils will torment the sinners in the afterlife (Buddhist depictions of are not less terrifying, by the way)."

"I love Dante almost as much as the Bible. He is my spiritual food, the rest is ballast."

"Dante has not deigned to take his inspiration from any other. He has wished to be himself, himself alone; in a word, to create. He has occupied a vast space, and has filled it with the superiority of a sublime mind. He is diverse, strong, and gracious. He has imagination, warmth, and enthusiasm. He makes his reader tremble, shed tears, feel the thrill of honor in a way that is the height of art. Severe and menacing, he has terrible imprecations for crime, scourgings for vice, sorrow for misfortune. As a citizen, affected by the laws of the republic, he thunders against its oppressors, but he is always ready to excuse his native city. Florence is ever to him his sweet, beloved country, dear to his heart. I am envious for my dear France, that she has never produced a rival to Dante; that this Colossus has not had his equal among us. No, there is no reputation which can be compared to his."

"Time in culture is capable of many arrangements. Dante read today sets up different relations, very likely, from Dante read in his own decades, but the change is not in Dante nor in his truth, although many will say so. These truths, the truth of the voyage, of the skull-grinding horror, the white chance, leopard, star, and belief, are present. There is no particular question of death, since we are in a life where imaginative experience is given and taken."

"In The Divine Comedy, Dante reserved a special place in the Seventh Circle of Hell for people who charged usurious interest rates. Today we don't need the hellfire, the pitchforks, or the rivers of boiling blood, but we do need a national usury law that caps interest rates on credit cards and consumer loans at 15 percent."

"His very words are instinct with spirit; each is as a spark, a burning atom of inextinguishable thought; and many yet lie covered in the ashes of their birth, and pregnant with the lightning which has yet found no conductor."

"That great genius conceived, in his vast imagination, the mysteries of the invisible creation, and unveiled them to the eyes of the astonished world."

"Dante Alighieri wrote in the fourteenth century that the spirit of poetry abounds "in the tangled constructions and defective pronunciations" of vernacular speech where language is renewed and transformed. His vision resonates today with the faulty speech of migrants creating the sounds and intonations of the future."

"Sa réputation s'affermira toujours, parce qu'on ne le lit guère. II y a de lui une vingtaine de traits qu'on sait par cœur: cela suffit pour s'épargner la peine d'examiner le reste."

"Dante's Inferno was the first book to give me a real thrill. I thought Doré's drawings in it remarkable, and I became exceedingly curious about his work."

"I travelled among unknown men, In lands beyond the sea; Nor, England! did I know till then What love I bore to thee."

"Much converse do I find in thee, Historian of my infancy! Float near me; do not yet depart! Dead times revive in thee: Thou bring'st, gay creature as thou art! A solemn image to my heart."

"Behold, within the leafy shade, Those bright blue eggs together laid! On me the chance-discovered sight Gleamed like a vision of delight."

"She gave me eyes, she gave me ears; And humble cares,and delicate fears; A heart, the fountain of sweet tears; And love, and thought, and joy."

"Sweet childish days, that were as long As twenty days are now."

"Like an army defeated The snow hath retreated, And now doth fare ill On the top of the bare hill; The Ploughboy is whooping—anon—anon! There's joy in the mountains: There's life in the fountains; Small clouds are sailing, Blue sky prevailing; The rain is over and gone."

"My heart leaps up when I behold A rainbow in the sky: So was it when my life began; So is it now I am a man; So be it when I shall grow old, Or let me die! The Child is father of the Man; And I could wish my days to be Bound each to each by natural piety."

"Earth has not anything to show more fair: Dull would he be of soul who could pass by A sight so touching in its majesty: This City now doth, like a garment, wear The beauty of the morning; silent, bare, Ships, towers, domes, theatres and temples lie Open unto the fields and to the sky; All bright and glittering in the smokeless air."

"Ne'er saw I, never felt, a calm so deep! The river glideth at his own sweet will: Dear God! the very houses seem asleep; And all that mighty heart is lying still!"

"Rapine, avarice, expense This is idolatry; and these we adore: Plain living and high thinking are no more: The homely beauty of the good old cause Is gone; our peace, our fearful innocence, And pure religion breathing household laws."

"O for a single hour of that Dundee, Who on that day the word of onset gave!"

"Pleasures newly found are sweet When they lie about our feet."

"Every gift of noble origin Is breathed upon by Hope's perpetual breath."

"Hail to thee, far above the rest In joy of voice and pinion! Thou, linnet! in thy green array, Presiding spirit here to-day, Dost lead the revels of the May; And this is thy dominion."

"There is a Yew-tree, pride of Lorton Vale, Which to this day stands single, in the midst Of its own darkness, as it stood of yore."

"Of vast circumference and gloom profound, This solitary Tree! A living thing Produced too slowly ever to decay; Of form and aspect too magnificent To be destroyed."

"Bright flower! whose home is everywhere Bold in maternal nature's care And all the long year through the heir Of joy or sorrow, Methinks that there abides in thee Some concord with humanity, Given to no other flower I see The forest through."

"O Blithe newcomer! I have heard, I hear thee and rejoice. O Cuckoo! shall I call thee Bird, Or but a wandering Voice?"

"No bird, but an invisible thing, A voice, a mystery."

"Thou unassuming Common-place Of Nature, with that homely face, And yet with something of a grace, Which Love makes for thee!"

"Oft on the dappled turf at ease I sit, and play with similes, Loose types of things through all degrees."

"The light that never was, on sea or land, The consecration, and the poet's dream."

"Dear Child of Nature, let them rail!"

"Thou, while thy babes around thee cling, Shalt show us how divine a thing A Woman may be made."

"But an old age serene and bright, And lovely as a Lapland night, Shall lead thee to thy grave."

"She hath smiles to earth unknown— Smiles that with motion of their own Do spread, and sink, and rise."

"Like—but oh, how different!"

"In truth the prison, unto which we doom Ourselves, no prison is."

"The world is too much with us; late and soon, Getting and spending, we lay waste our powers: Little we see in Nature that is ours; We have given our hearts away, a sordid boon!"

"Great God! I'd rather be A Pagan suckled in a creed outworn; So might I, standing on this pleasant lea, Have glimpses that would make me less forlorn; Have sight of Proteus rising from the sea; Or hear old Triton blow his wreathèd horn."

"Where lies the Land to which yon Ship must go? Fresh as a lark mounting at break of day, Festively she puts forth in trim array."

"Come, blessed barrier between day and day, Dear mother of fresh thoughts and joyous health!"

"Dreams, books, are each a world; and books, we know, Are a substantial world, both pure and good: Round these, with tendrils strong as flesh and blood, Our pastime and our happiness will grow."

"Every great and original writer, in proportion as he is great and original, must himself create the taste by which he is to be relished."

"It is a beauteous evening, calm and free, The holy time is quiet as a Nun Breathless with adoration; the broad sun Is sinking down in its tranquillity; The gentleness of heaven broods o'er the Sea."

"Thou liest in Abraham's bosom all the year; And worship'st at the Temple's inner shrine, God being with thee when we know it not."

"Once did She hold the gorgeous east in fee; And was the safeguard of the west: the worth Of Venice did not fall below her birth, Venice, the eldest Child of Liberty."

"Men are we, and must grieve when even the Shade Of that which once was great, is passed away."

"Thou has left behind Powers that will work for thee,—air, earth, and skies! There 's not a breathing of the common wind That will forget thee; thou hast great allies; Thy friends are exultations, agonies, And love, and man's unconquerable mind."

"Milton! thou should'st be living at this hour: England hath need of thee: she is a fen Of stagnant waters."

"Thy soul was like a Star, and dwelt apart: Thou hadst a voice whose sound was like the sea: Pure as the naked heavens, majestic, free, So didst thou travel on life's common way, In cheerful godliness."

"We must be free or die, who speak the tongue That Shakespeare spake; the faith and morals hold Which Milton held."

"He sang of love, with quiet blending, Slow to begin, and never ending; Of serious faith, and inward glee; That was the song,—the song for me!"

"Two Voices are there; one is of the sea, One of the mountains; each a mighty Voice."

"Love had he found in huts where poor men lie; His daily teachers had been woods and rills, The silence that is in the starry sky, The sleep that is among the lonely hills."

"Action is transitory—a step, a blow— The motion of a muscle—this way or that— 'Tis done; and in the after-vacancy We wonder at ourselves like men betrayed."

"A few strong instincts and a few plain rules, Among the herdsmen of the Alps, have wrought More for mankind at this unhappy day Then all the pride of intellect and thought?"

"Fill your paper with the breathings of your heart."

"A cheerful life is what the Muses love, A soaring spirit is their prime delight."

"But shapes that come not at an earthly call, Will not depart when mortal voices bid."

"Surprised by joy—impatient as the Wind."

"And beauty, for confiding youth, Those shocks of passion can prepare That kill the bloom before its time; And blanch, without the owner's crime, The most resplendent hair."

"What is pride? A whizzing rocket That would emulate a star."

"Enough, if something from our hands have power To live, and act, and serve the future hour."

"Through love, through hope, and faith's transcendent dower, We feel that we are greater than we know."

"The flower of sweetest smell is shy and lowly."

"Lives there a man whose sole delights Are trivial pomp and city noise, Hardening a heart that loathes or slights What every natural heart enjoys?"

"A soul so pitiably forlorn, If such do on this earth abide, May season apathy with scorn, May turn indifference to pride; And still be not unblest—compared With him who grovels, self-debarred From all that lies within the scope Of holy faith and christian hope; Or, shipwrecked, kindles on the coast False fires, that others may be lost."

"But hushed be every thought that springs From out the bitterness of things."

"True beauty dwells in deep retreats, Whose veil is unremoved Till heart with heart in concord beats, And the lover is beloved."

"Type of the wise who soar, but never roam; True to the kindred points of Heaven and Home!"

"Scorn not the Sonnet; Critic, you have frowned, Mindless of its just honours; with this key Shakespeare unlocked his heart"

"Ocean is a mighty harmonist."

"These feeble and fastidious times."

"Myriads of daisies have shone forth in flower Near the lark's nest, and in their natural hour Have passed away; less happy than the one That by the unwilling ploughshare died to prove The tender charm of poetry and love."

"Small service is true service while it lasts. Of humblest friends, bright creature! scorn not one: The daisy, by the shadow that it casts, Protects the lingering dewdrop from the sun."

"One solace yet remains for us who came Into this world in days when story lacked Severe research, that in our hearts we know How, for exciting youth's heroic flame, Assent is power, belief the soul of fact."

"How does the Meadow-flower its bloom unfold? Because the lovely little flower is free Down to its root, and, in that freedom, bold."

"Minds that have nothing to confer Find little to perceive."

"Thought and theory must precede all action that moves to salutary purposes. Yet action is nobler in itself than either thought or theory."

"There's something in a flying horse, There's something in a huge balloon; But through the clouds I'll never float Until I have a little Boat, Shaped like the crescent-moon."

"The common growth of Mother Earth Suffices me,—her tears, her mirth, Her humblest mirth and tears."

"A primrose by a river's brim A yellow primrose was to him, And it was nothing more."

"The soft blue sky did never melt Into his heart; he never felt The witchery of the soft blue sky!"

"On a fair prospect some have looked, And felt, as I have heard them say, As if the moving time had been A thing as steadfast as the scene On which they gazed themselves away."

"As if the man had fixed his face, In many a solitary place, Against the wind and open sky!"

"The Poet writes under one restriction only, namely, the necessity of giving immediate pleasure ... Nor let this necessity ... be considered as a degradation of the Poet’s art. It is far otherwise. It is an acknowledgment of the beauty of the universe, an acknowledgment the more sincere because not formal, but indirect; it is a task light and easy to him who looks at the world in the spirit of love; further, it is a homage paid to the native and naked dignity of man, to the grand elementary principle of pleasure, by which he knows and feels and lives and moves … Poetry is the breath and finer spirit of all knowledge; it is the impassioned expression which is in the countenance of all Science ... In spite of difference of soil and climate, of language and manners, of laws and customs, — in spite of things silently gone out of mind, and things violently destroyed, the Poet binds together by passion and knowledge the vast empire of human society, as it is spread over the whole earth, and over all time ... Poetry is the first and last of all knowledge — it is as immortal as the heart of man."

"The human mind is capable of excitement without the application of gross and violent stimulants; and he must have a very faint perception of its beauty and dignity who does not know this."

"A multitude of causes unknown to former times are now acting with a combined force to blunt the discriminating powers of the mind, and unfitting it for all voluntary exertion to reduce it to a state of almost savage torpor."

"What is a Poet?...He is a man speaking to men: a man, it is true, endowed with more lively sensibility, more enthusiasm and tenderness, who has a greater knowledge of human nature, and a more comprehensive soul, than are supposed to be common among mankind; a man pleased with his own passions and volitions, and who rejoices more than other men in the spirit of life that is in him; delighting to contemplate similar volitions and passions as manifested in the goings-on of the Universe, and habitually impelled to create them where he does not find them."

"But, whenever a portion of this facility we may suppose even the greatest Poet to possess, there cannot be a doubt that the language which it will suggest of him, must, in liveliness and truth, fall far short of that with is uttered by men in real life, under the actual pressure of these passions, certain shadows of which the poet thus produced, or feels to be produced, in himself. However exalted a notion we would wish to cherish of the character of a Poet, it is obvious, that, while he describes and imitates passions, his situation is altogether slavish and mechanical, compared with the freedom and power of real and substantial action and suffering."

"I have said that poetry is the spontaneous overflow of powerful feelings: it takes its origin from emotion recollected in tranquility."

"All men feel something of an honorable bigotry for the objects which have long continued to please them."

"From the sweet thoughts of home And from all hope I was forever hurled. For me—farthest from earthly port to roam Was best, could I but shun the spot where man might come."

"And oft I thought (my fancy was-so strong) That I, at last, a resting-place had found: 'Here: will I dwell,' said I,' my whole life long, Roaming the illimitable waters round; Here will I live, of all but heaven disowned. And end my days upon the peaceful flood— To break my dream the vessel reached its bound; And homeless near a thousand homes I stood, And near a thousand tables pined and wanted food."

"— A simple child, That lightly draws its breath, And feels its life in every limb, What should it know of death?"

"In that sweet mood when pleasant thoughts Bring sad thoughts to the mind."

"Have I not reason to lament What man has made of man?"

"The eye—it cannot choose but see; we cannot bid the ear be still; our bodies feel, where'er they be, against or with our will."

"Nor less I deem that there are Powers Which of themselves our minds impress; That we can feed this mind of ours In a wise passiveness."

"Come forth into the light of things, Let Nature be your teacher."

"One impulse from a vernal wood May teach you more of man, Of moral evil and of good, Than all the sages can."

"O Reader! had you in your mind Such stores as silent thought can bring, O gentle Reader! you would find A tale in everything."

"I've heard of hearts unkind, kind deeds With coldness still returning; Alas! the gratitude of men Hath oftener left me mourning."

"What fond and wayward thoughts will slide Into a lover's head! "O mercy!" to myself I cried, "If Lucy should be dead!""

"She dwelt among the untrodden ways Beside the springs of Dove, A maid whom there were none to praise And very few to love:"

"She lived unknown, and few could know When Lucy ceased to be; But she is in her grave, and, oh, The difference to me!"

"Three years she grew in sun and shower, Then Nature said, "A lovelier flower On earth was never sown; This Child I to myself will take; She shall be mine, and I will make A Lady of my own.""

"A slumber did my spirit seal; I had no human fears: She seemed a thing that could not feel The touch of earthly years. No motion has she now, no force; She neither hears nor sees; Rolled round in earth's diurnal course, With rocks, and stones, and trees."

"The sweetest thing that ever grew Beside a human door!"

"And sings a solitary song That whistles in the wind."

"A youth to whom was given So much of earth—so much of heaven, And such impetuous blood."

"My eyes are dim with childish tears, My heart is idly stirred, For the same sound is in my ears Which in those days I heard. Thus fares it still in our decay: And yet the wiser mind Mourns less for what age takes away Than what it leaves behind."

"Something between a hindrance and a help."

"Drink, pretty creature, drink!"

"May no rude hand deface it, And its forlorn Hic jacet!"

"Lady of the Mere, Sole-sitting by the shores of old romance."

"————————Who he was That piled these stones, and with the mossy sod First covered, and here taught this aged Tree With its dark arms to form a circling bower, I well remember.—He was one who owned No common soul. In youth by science nursed. And led by nature into a wild scene Of lofty hopes, he to the world went forth A favoured Being, knowing no desire Which genius did not hallow; 'gainst the taint Of dissolute tongues, and jealousy, and hate, And scorn,—against all enemies prepared, All but neglect. The world, for so it thought, Owed him no service; wherefore he at once With indignation turned himself away, And with the food of pride sustained his soul In solitude."

"A morbid pleasure nourished, tracing here An emblem of his own unfruitful life: And, lifting up his head, he then would gaze On the more distant scene,—how lovely 'tis Thou seest,—and he would gaze till it became Far lovelier, and his heart could not sustain The beauty, still more beauteous! Nor, that time, When nature had subdued him to herself, Would he forget those Beings to whose minds, Warm from the labours of benevolence, The world and human life appeared a scene Of kindred loveliness: then he would sigh, Inly disturbed, to think that others felt What he must never feel: and so, lost Man! On visionary views would fancy feed, Till his eye streamed with tears. In this deep vale He died,—this seat his only monument."

"If Thou be one whose heart the holy forms Of young imagination have kept pure Stranger! henceforth be warned; and know that pride, Howe'er disguised in its own majesty, Is littleness; that he who feels contempt For any living thing, hath faculties Which he has never used; that thought with him Is in its infancy. The man whose eye Is ever on himself doth look on one, The least of Nature's works, one who might move The wise man to that scorn which wisdom holds Unlawful, ever. O be wiser, thou ! Instructed that true knowledge leads to love; True dignity abides with him alone Who, in the silent hour of inward thought, Can still suspect, and still revere himself, In lowliness of heart."

"Oh, be wise, Thou! Instructed that true knowledge leads to love."

"Five years have passed; five summers, with the length Of five long winters! and again I hear These waters, rolling from their mountain-springs With a sweet inland murmur.—Once again Do I behold these steep and lofty cliffs, Which on a wild secluded scene impress Thoughts of more deep seclusion; and connect The landscape with the quiet of the sky."

"These beauteous forms, Through a long absence, have not been to me As is a landscape to a blind man's eye: But oft, in lonely rooms, and 'mid the din Of towns and cities, I have owed to them, In hours of weariness, sensations sweet, Felt in the blood, and felt along the heart; And passing even into my purer mind, With tranquil restoration:—feelings too Of unremembered pleasure: such, perhaps, As have no slight or trivial influence On that best portion of a good man's life, His little, nameless, unremembered acts Of kindness and of love. Nor less, I trust, To them I may have owed another gift, Of aspect more sublime; that blessed mood, In which the burthen of the mystery, In which the heavy and the weary weight Of all this unintelligible world Is lighten'd:—that serene and blessed mood, In which the affections gently lead us on,— Until, the breath of this corporeal frame And even the motion of our human blood Almost suspended, we are laid asleep In body, and become a living soul: While with an eye made quiet by the power Of harmony, and the deep power of joy, We see into the life of things."

"O sylvan Wye! thou wanderer thro' the woods, How often has my spirit turned to thee!"

"And now, with gleams of half-extinguished thought, With many recognitions dim and faint, And somewhat of a sad perplexity, The picture of the mind revives again: While here I stand, not only with the sense Of present pleasure, but with pleasing thoughts That in this moment there is life and food For future years. And so I dare to hope, Though changed, no doubt, from what I was when first I came among these hills;"

"For nature then (The coarser pleasures of my boyish days, And their glad animal movements all gone by) To me was all in all.—I cannot paint What then I was."

"The sounding cataract Haunted me like a passion: the tall rock, The mountain, and the deep and gloomy wood, Their colours and their forms, were then to me An appetite; a feeling and a love, That had no need of a remoter charm, By thought supplied, nor any interest Unborrowed from the eye."

"That time is past, And all its aching joys are now no more, And all its dizzy raptures. Not for this Faint I, nor mourn nor murmur, other gifts Have followed; for such loss, I would believe, Abundant recompence. For I have learned To look on nature, not as in the hour Of thoughtless youth; but hearing oftentimes The still, sad music of humanity, Nor harsh nor grating, though of ample power To chasten and subdue. And I have felt A presence that disturbs me with the joy Of elevated thoughts; a sense sublime Of something far more deeply interfused, Whose dwelling is the light of setting suns, And the round ocean and the living air, And the blue sky, and in the mind of man; A motion and a spirit, that impels All thinking things, all objects of all thought, And rolls through all things. Therefore am I still A lover of the meadows and the woods, And mountains; and of all that we behold From this green earth; of all the mighty world Of eye, and ear,—both what they half create, And what perceive; well pleased to recognise In nature and the language of the sense, The anchor of my purest thoughts, the nurse, The guide, the guardian of my heart, and soul Of all my moral being."

"Nor, perchance, If I were not thus taught, Should I the more Suffer my genial spirits to decay: For thou art with me here upon the banks Of this fair river; thou, my dearest Friend, My dear, dear Friend; and in thy voice I catch The language of my former heart, and read My former pleasures in the shooting lights Of thy wild eyes. Oh! yet a little while May I behold in thee what I was once, My dear, dear Sister! And this prayer I make, Knowing that Nature never did betray The heart that loved her; 'tis her privilege, Through all the years of this our life, to lead From joy to joy: for she can so inform The mind that is within us, so impress With quietness and beauty, and so feed With lofty thoughts, that neither evil tongues, Rash judgments, nor the sneers of selfish men, Nor greetings where no kindness is, nor all The dreary intercourse of daily life, Shall e'er prevail against us, or disturb Our cheerful faith that all which we behold Is full of blessings."

"If I should be, where I no more can hear Thy voice, nor catch from thy wild eyes these gleams Of past existence, wilt thou then forget That on the banks of this delightful stream We stood together; And that I, so long A worshipper of Nature, hither came, Unwearied in that service: rather say With warmer love, oh! with far deeper zeal Of holier love. Now wilt thou then forget, That after many wanderings, many years Of absence, these steep woods and lofty cliffs, And this green pastoral landscape, were to me More dear, both for themselves, and for thy sake."

"A fingering slave, One that would peep and botanize Upon his mother's grave."

"A reasoning, self-sufficing thing, An intellectual All-in-all!"

"He murmurs near the running brooks A music sweeter than their own."

"And you must love him, ere to you He will seem worthy of your love."

"The harvest of a quiet eye, That broods and sleeps on his own heart."

"Happier of happy though I be, like them I cannot take possession of the sky, Mount with a thoughtless impulse, and wheel there One of a mighty multitude whose way Is a perpetual harmony and dance Magnificent."

"Is there not An art, a music, and a stream of words That shalt be life, the acknowledged voice of life?"

"Not Chaos, not The darkest pit of lowest Erebus, Nor aught of blinder vacancy, scooped out By help of dreams — can breed such fear and awe As fall upon us often when we look Into our Minds, into the Mind of Man."

"Sweet Mercy! to the gates of Heaven This minstrel lead, his sins forgiven; The rueful conflict, the heart riven With vain endeavour, And memory of earth's bitter leaven Effaced forever."

"And stepping westward seemed to be A kind of heavenly destiny."

"I listened, motionless and still; And, as I mounted up the hill, The music in my heart I bore, Long after it was heard no more."

"A famous man is Robin Hood, The English ballad-singer's joy."

"Yet was Rob Roy as wise as brave; Forgive me if the phrase be strong;— A Poet worthy of Rob Roy Must scorn a timid song."

"Burn all the statutes and their shelves: They stir us up against our kind; And worse, against ourselves."

"The good old rule Sufficeth them, the simple plan, That they should take, who have the power, And they should keep who can."

"The Eagle, he was lord above, And Rob was lord below."

"A brotherhood of venerable trees."

"From Stirling Castle we had seen The mazy Forth unravelled; Had trod the banks of Clyde and Tay, And with the Tweed had travelled; And when we came to Clovenford, Then said "my winsome marrow," "Whate'er betide, we'll turn aside, And see the braes of Yarrow.""

"She was a Phantom of delight When first she gleamed upon my sight; A lovely Apparition, sent To be a moment's ornament; Her eyes as stars of twilight fair, Like twilights too her dusky hair, But all things else about her drawn From May-time and the cheerful dawn."

"A Creature not too bright or good For human nature's daily food; For transient sorrows, simple wiles, Praise, blame, love, kisses, tears and smiles."

"And now I see with eye serene The very pulse of the machine."

"The reason firm, the temperate will, Endurance, foresight, strength, and skill; perfect woman, nobly planned, To warn, to comfort, and command."

"I wandered lonely as a cloud That floats on high o'er vales and hills, When all at once I saw a crowd, A host, of golden daffodils. Beside the lake, beneath the trees, Fluttering and dancing in the breeze."

"Continuous as the stars that shine And twinkle on the milky way."

"Ten thousand saw I at a glance, Tossing their heads in sprightly dance."

"A poet could not but be gay, In such a jocund company."

"That inward eye Which is the bliss of solitude."

"Stern Daughter of the Voice of God!"

"A light to guide, a rod To check the erring, and reprove."

"Me this unchartered freedom tires; I feel the weight of chance-desires: My hopes no more must change their name, I long for a repose that ever is the same."

"Thou dost preserve the stars from wrong; And the most ancient heavens, through Thee, are fresh and strong."

"Give unto me, made lowly wise, The spirit of self-sacrifice; The confidence of reason give, And in the light of truth thy bondman let me live!"

"Who is the happy Warrior? Who is he That every man in arms should wish to be?"

"Who, doomed to go in company with Pain, And Fear, and Bloodshed, miserable train! Turns his necessity to glorious gain."

"Controls them and subdues, transmutes, bereaves Of their bad influence, and their good receives."

"More skillful in self-knowledge, even more pure, As tempted more; more able to endure, As more exposed to suffering and distress."

"But who, if he be called upon to face Some awful moment to which Heaven has joined Great issues, good or bad for human kind, Is happy as a Lover."

"And, through the heat of conflict, keeps the law In calmness made, and sees what he foresaw."

"Whom neither shape of danger can dismay, Nor thought of tender happiness betray."

"As high as we have mounted in delight, In our dejection do we sink as low."

"But how can he expect that others should Build for him, sow for him, and at his call Love him, who for himself will take no heed at all?"

"I thought of Chatterton, the marvellous Boy, The sleepless Soul that perished in his pride; Of Him who walked in glory and in joy Following his plough, along the mountain-side: By our own spirits are we deified: We Poets in our youth begin in gladness; But thereof come in the end despondency and madness."

"That heareth not the loud winds when they call, And moveth all together, if it moves at all."

"Choice word and measured phrase, above the reach Of ordinary men."

"And mighty poets in their misery dead."

"For the gods approve The depth, and not the tumult, of the soul."

"Mightier far Than strength of nerve or sinew, or the sway Of magic potent over sun and star, Is Love, though oft to agony distrest, And though his favorite seat be feeble woman's breast."

"Elysian beauty, melancholy grace, Brought from a pensive though a happy place."

"He spake of love, such love as spirits feel In worlds whose course is equable and pure; No fears to beat away, no strife to heal,— The past unsighed for, and the future sure."

"Of all that is most beauteous, imaged there In happier beauty; more pellucid streams, An ampler ether, a diviner air, And fields invested with purpureal gleams."

"Yet tears to human suffering are due; And mortal hopes defeated and o'erthrown Are mourned by man, and not by man alone."

"Babylon, Learned and wise, hath perished utterly, Nor leaves her speech one word to aid the sigh That would lament her."

"As thou these ashes, little brook! will bear Into the Avon, Avon to the tide Of Severn, Severn to the narrow seas, Into main ocean they, this deed accurst, An emblem yields to friends and enemies How the bold teacher's doctrine, sanctified By truth, shall spread throughout the world dispersed."

"Habit rules the unreflecting herd."

"The feather, whence the pen Was shaped that traced the lives of these good men, Dropped from an Angel's wing."

"Meek Walton's heavenly memory."

"But who would force the soul tilts with a straw Against a champion cased in adamant."

"Give all thou canst; high Heaven rejects the lore Of nicely calculated less or more."

"Where music dwells Lingering and wandering on as loth to die, Like thoughts whose very sweetness yieldeth proof That they were born for immortality."

"Oh for a single hour of that Dundee Who on that day the word of onset gave!"

"In years that bring the philosophic mind."

"To me the meanest flower that blows can give Thoughts that do often lie too deep for tears."

"Three sleepless nights I passed in sounding on, Through words and things, a dim and perilous way."

"And 't is my faith, that every flower Enjoys the air it breathes."

"Up! up! my friend, and quit your books, Or surely you 'll grow double! Up! up! my friend, and clear your looks! Why all this toil and trouble?"

"The bane of all that dread the Devil."

"The fretful stir Unprofitable, and the fever of the world Have hung upon the beatings of my heart."

"Men who can hear the Decalogue, and feel To self-reproach."

"As in the eye of Nature he has lived, So in the eye of Nature let him die!"

"Full twenty times was Peter feared, For once that Peter was respected."

"One of those heavenly days that cannot die."

"A violet by a mossy stone Half hidden from the eye; Fair as a star, when only one Is shining in the sky."

"The stars of midnight shall be dear To her; and she shall lean her ear In many a secret place Where rivulets dance their wayward round, And beauty born of murmuring sound Shall pass into her face."

"The cattle are grazing, Their heads never raising; There are forty feeding like one!"

"Often have I sighed to measure By myself a lonely pleasure,— Sighed to think I read a book, Only read, perhaps, by me."

"Yet sometimes, when the secret cup Of still and serious thought went round, It seemed as if he drank it up, He felt with spirit so profound."

"A happy youth, and their old age Is beautiful and free."

"And often, glad no more, We wear a face of joy because We have been glad of yore."

"Until a man might travel twelve stout miles, Or reap an acre of his neighbor's corn."

"And he is oft the wisest man Who is not wise at all."

"A jolly place," said he, "in times of old! But something ails it now: the spot is cursed."

"Hunt half a day for a forgotten dream."

"Never to blend our pleasure or our pride With sorrow of the meanest thing that feels."

"A noticeable man, with large gray eyes."

"We meet thee, like a pleasant thought, When such are wanted."

"The poet's darling."

"The best of what we do and are, Just God, forgive!"

"For old, unhappy, far-off things, And battles long ago."

"Some natural sorrow, loss, or pain That has been, and may be again."

"Yon foaming flood seems motionless as ice; Its dizzy turbulence eludes the eye, Frozen by distance."

"Let beeves and home-bred kine partake The sweets of Burn-mill meadow; The swan on still St. Mary's Lake Float double, swan and shadow!"

"A remnant of uneasy light."

"To be a Prodigal's favourite,—then, worse truth, A Miser's pensioner,—behold our lot!"

"Maidens withering on the stalk."

"Sweetest melodies Are those that are by distance made more sweet."

"The gentle Lady married to the Moor, And heavenly Una with her milk-white lamb."

"Blessings be with them, and eternal praise, Who gave us nobler loves, and nobler cares!— The Poets, who on earth have made us heirs Of truth and pure delight by heavenly lays."

"A power is passing from the earth."

"Earth helped him with the cry of blood."

"The monumental pomp of age Was with this goodly personage; A stature undepressed in size, Unbent, which rather seemed to rise In open victory o'er the weight Of seventy years, to loftier height."

""What is good for a bootless bene?" With these dark words begins my tale; And their meaning is, Whence can comfort spring When prayer is of no avail?"

"But thou that didst appear so fair To fond imagination, Dost rival in the light of day Her delicate creation."

"'T is hers to pluck the amaranthine flower Of faith, and round the sufferer's temples bind Wreaths that endure affliction's heaviest shower, And do not shrink from sorrow's keenest wind."

"We bow our heads before Thee, and we laud And magnify thy name Almighty God! But man is thy most awful instrument In working out a pure intent."

"Sad fancies do we then affect, In luxury of disrespect To our own prodigal excess Of too familiar happiness."

"The sightless Milton, with his hair Around his placid temples curled; And Shakespeare at his side,—a freight, If clay could think and mind were weight, For him who bore the world!"

"Meek Nature's evening comment on the shows That for oblivion take their daily birth From all the fuming vanities of earth."

"Turning, for them who pass, the common dust Of servile opportunity to gold."

"To the solid ground Of Nature trusts the mind that builds for aye."

"Soft is the music that would charm forever; The flower of sweetest smell is shy and lowly."

"A Briton even in love should be A subject, not a slave!"

"And when a damp Fell round the path of Milton, in his hand The thing became a trumpet; whence he blew Soul-animating strains,—alas! too few."

"But he is risen, a later star of dawn."

"Bright gem instinct with music, vocal spark."

"When his veering gait And every motion of his starry train Seem governed by a strain Of music, audible to him alone."

"Alas! how little can a moment show Of an eye where feeling plays In ten thousand dewy rays: A face o'er which a thousand shadows go!"

"Stern Winter loves a dirge-like sound."

"The bosom-weight, your stubborn gift, That no philosophy can lift."

"Nature's old felicities."

"Since every mortal power of Coleridge Was frozen at its marvellous source, The rapt one, of the godlike forehead, The heaven-eyed creature sleeps in earth: And Lamb, the frolic and the gentle, Has vanished from his lonely hearth."

"How fast has brother followed brother, From sunshine to the sunless land!"

"Those old credulities, to Nature dear, Shall they no longer bloom upon the stock Of history?"

"Be wise to-day; 'tis madness to defer."

"Faith is a passionate intuition"

"How blessings brighten as they take their flight!"

"Life's cares are comforts; such by Heav'n design'd; He that hath none must make them, or be wretched."

"Pictures deface walls more often than they decorate them."

"We take no note of time but from its loss."

"What we need is not the will to believe, but the wish to find out, which is its exact opposite."

"If we could read the secret history of our enemies, we should find in each man's life sorrow and suffering enough to disarm all hostility."

"My poetry has a haunted sense to it and it has a sorrow and a grievingness in it that comes directly from being split, not in two but in twenty, and never being able to reconcile all the places that I am. I think of it as Wordsworth did when he said we come into this world "trailing clouds of glory," when he said nothing can bring back the hour when we saw "splendor in the grass and glory in the flower." We shall not weep but find strength in what remains behind. That poem-I was in college, I was a sophomore when I read it, and I just wept. I was completely, absolutely desolate because I thought he understood. He understood, of course, in his own way exactly what happens when your reality is so disordered that you can't ever make it whole, but you have the knowledge of what has happened, what has been done."

"I firmly believe that the poetical performance of Wordsworth is, after that of Shakspeare and Milton, of which all the world now recognises the worth, undoubtedly the most considerable in our language from the Elizabethan age to the present time. Chaucer is anterior; and on other grounds, too, he cannot well be brought into the comparison. But taking the roll of our chief poetical names, besides Shakspeare and Milton, from the age of Elizabeth downwards, and going through it,—Spenser, Dryden, Pope, Gray, Goldsmith, Cowper, Burns, Coleridge, Scott, Campbell, Moore, Byron, Shelley, Keats (I mention those only who are dead),—I think it certain that Wordsworth's name deserves to stand, and will finally stand, above them all. Several of the poets named have gifts and excellences which Wordsworth has not. But taking the performance of each as a whole, I say that Wordsworth seems to me to have left a body of poetical work superior in power, in interest, in the qualities which give enduring freshness, to that which any one of the others has left."

"I think it certain, further, that if we take the chief poetical names of the Continent since the death of Molière, and, omitting Goethe, confront the remaining names with that of Wordsworth, the result is the same. Let us take Klopstock, Lessing, Schiller, Uhland, Rückert, and Heine for Germany; Filicaia, Alfieri, Manzoni, and Leopardi for Italy; Racine, Boileau, Voltaire, André Chénier, Béranger, Lamartine, Musset, M. Victor Hugo...for France. Several of these, again, have evidently gifts and excellences to which Wordsworth can make no pretension. But in real poetical achievement it seems to me indubitable that to Wordsworth, here again, belongs the palm. It seems to me that Wordsworth has left behind him a body of poetical work which wears, and will wear, better on the whole than the performance of any one of these personages, so far more brilliant and celebrated, most of them, than the homely poet of Rydal. Wordsworth's performance in poetry is on the whole, in power, in interest, in the qualities which give enduring freshness, superior to theirs."

"The Excursion and the Prelude, his poems of greatest bulk, are by no means Wordsworth's best work. His best work is in his shorter pieces, and many indeed are there of these which are of first-rate excellence. But in his seven volumes the pieces of high merit are mingled with a mass of pieces very inferior to them; so inferior to them that it seems wonderful how the same poet should have produced both... Wordsworth composed verses during a space of some sixty years; and it is no exaggeration to say that within one single decade of those years, between 1798 and 1808, almost all his really first-rate work was produced. A mass of inferior work remains, work done before and after this golden prime, imbedding the first-rate work and clogging it, obstructing our approach to it, chilling, not unfrequently, the high-wrought mood with which we leave it."

"Nature herself seems, I say, to take the pen out of his hand, and to write for him with her own bare, sheer, penetrating power. This arises from two causes: from the profound sincereness with which Wordsworth feels his subject, and also from the profoundly sincere and natural character of his subject itself. He can and will treat such a subject with nothing but the most plain, first-hand, almost austere naturalness. His expression may often be called bald, as, for instance, in the poem of Resolution and Independence; but it is bald as the bare mountain tops are bald, with a baldness which is full of grandeur. Wherever we meet with the successful balance, in Wordsworth, of profound truth of subject with profound truth of execution, he is unique. His best poems are those which most perfectly exhibit this balance... If I had to pick out poems of a kind most perfectly to show Wordsworth's unique power, I should rather choose poems such as Michael, The Fountain, The Highland Reaper."

"Dante, Shakspeare, Molière, Milton, Goethe, are altogether larger and more splendid luminaries in the poetical heaven than Wordsworth. But I know not where else, among the moderns, we are to find his superiors."

"Just for a handful of silver he left us, Just for a riband to stick in his coat."

"The languid way in which he gives you a handful of numb unresponsive fingers is very significant. It seems also rather to grieve him that you have any admiration for anybody but him. No man that I ever met has give me less, has disappointed me less. My peace be with him, and a happy evening to his, on the whole, respectable life."

"For Wordsworth, as for Burke, local attachment is "the tap-root of the tree of Patriotism". That was particularly true of the part of England from which Wordsworth himself came—the dales of Cumberland and Westmorland, with their tiny scattered communities of "statesmen" as they were called, small independent owner-farmers, soon, alas, to be driven out of existence as such by the increasing prosperity of the country. "Neither high-born nobleman, knight, nor esquire, was here; but many of these humble sons of the hills had a consciousness that the land, which they walked over and tilled, had for more than five hundred years been possessed by men of their name and blood." This is the environment out of which Wordsworth's political theory springs; and along with local patriotism it taught him the meaning of tradition in a nation's life. He draws his conclusions in phrases that wonderfully, and surely not accidentally, echo Burke. "There is a spiritual community binding together the living and the dead, the good, the brave, and the wise, of all ages." To Wordsworth, as to Burke, tradition is essential to a nation. How well he knew "the solemn fraternity which a great Nation composes—gathered together, in a stormy season, under the shade of ancestral feeling". He cries, as the shadow of Napoleon looms over his mind, "Perdition to the Tyrant who would wantonly cut off an independent nation from its inheritance in past ages"."

"He lived amidst th'untrodden ways To Rydal Lake that lead:- A bard whom there were none to praise, And very few to read.Behind a cloud his mystic sense, Deep-hidden, who can spy? Bright as the night, when not a star Is shining in the sky.Unread his works – his "Milk-white Doe" With dust is dark and dim; It's still in Longman's shop, and Oh! The difference to him!"

"Nothing struck me so much in Wordsworth's conversation as his remark concerning Chartism—after the subject of my imprisonment had been touched upon. "You were right," he said; "I have always said the people were right in what they asked; but you went the wrong way to get it." I almost doubted my ears—being in the presence of the "Tory" Wordsworth. He read the inquiring expression of my look in a moment,—and immediately repeated what he had said. "You were quite right: there is nothing unreasonable in your Charter: it is the foolish attempt at physical force, for which many of you have been blamable." I had heard that Wordsworth was vain and egotistical, but had always thought this very unlikely to be true, in one whose poetry is so profoundly reflective; and I now felt astonished that these reports should ever have been circulated. To me, he was all kindness and goodness; while the dignity with which he uttered every sentence seemed natural in a man whose grand head and face, if one had never known of his poetry, would have proclaimed his intellectual superiority."

"I am pleased to find," he said, while we were talking about Byron, "that you preserve your muse chaste, and free from rank and corrupt passion. Lord Byron degraded poetry in that respect. Men's hearts are bad enough. Poetry should refine and purify their natures; not make them worse." I ventured the plea that Don Juan was descriptive, and that Shakspeare had also described bad passions in anatomising the human heart, which was one of the great vocations of the poet. "But there is always a moral lesson," he replied quickly, "in Shakspeare's pictures. You feel he is not stirring man's passions for the sake of awakening the brute in them: the pure and the virtuous are always presented in high contrast; but the other riots in corrupt pictures, evidently with the enjoyment of the corruption."

"I left him with a more intense feeling of having been in the presence of a good and great intelligence, than I had ever felt in any other moments of my life."

"Lyrical Ballads (1798) by William Wordsworth and Samuel Taylor Coleridge. A manifesto and a revolution in verse whose fallout is still being measured. The strongest single volume of poetry yet published?"

"There are very few days that I do not see the poet for an hour or two. What strange workings are there in his great mind, and how fearfully strong are all his feelings and affections! If his intellect had been less powerful they must have destroyed him long ago; but even in the midst of his strongest emotions his attention may be attracted to some intellectual speculation, or his imagination excited by some of those external objects which have such influence over him; and his feelings subside like the feelings of a child, and he will go out and compose some beautiful sonnet."

"As for the Poetry of Humble Life, that, even in a town, is met with on every hand. We have such a district, and we constantly meet with examples of the beautiful truth in that passage of The Cumberland Beggar."

"Wordsworth may be bordering on sixty; hard-featured, brown, wrinkled, with prominent teeth and a few scattered grey hairs, but nevertheless not a disagreeable countenance; and very cheerful, merry, courteous, and talkative, much more so than I should have expected from the grave and didactic character of his writings. He held forth on poetry, painting, politics, and metaphysics, and with a great deal of eloquence; he is more conversible and with a greater flow of animal spirits than Southey. He mentioned that he never wrote down as he composed, but composed walking, riding, or in bed, and wrote down after; that Southey always composes at his desk. He talked a great deal of Brougham, whose talents and domestic virtues he greatly admires; that he was very generous and affectionate in his disposition, full of duty and attention to his mother, and had adopted and provided for a whole family of his brother's children, and treats his wife's children as if they were his own."

"He is in this sense the most original poet now living, and the one whose writings could the least be spared: for they have no substitute elsewhere. The vulgar do not read them; the learned, who see all things through books, do not understand them; the great despise. The fashionable may ridicule them: but the author has created himself an interest in the heart of the retired and lonely student of nature, which can never die."

"The Wordsworthians, as Matthew Arnold told them, were apt to praise their poet for the wrong things. They were most attracted by what may be called his philosophy; they accepted his belief in the morality of the universe and the tendency of events to good; they were even willing to entertain his conception of nature as a living and sentient and benignant being, a conception as purely mythological as the Dryads and the Naiads."

"You may have experienced this fundamental energy spontaneously, at some high point in your life. Wordsworth described it as: "A sense sublime/Of something far more deeply interfused,/Whose dwelling is the light of setting suns,/And the round ocean and the living air,/And the blue sky, and in the mind of man...""

"I am convinced that there are three things to rejoice at in this Age—The Excursion, Your Pictures, and Hazlitt's depth of Taste."

"I should recall to your recollection him, (specially now as in this honourable circle which surrounds me he is himself present,) who of all poets, and above all has exhibited the manners, the pursuits, and the feelings, religious and traditional, of the poor,—I will not say in a favourable light merely, but in a light which glows with the rays of heaven. To his poetry, therefore, they should, I think, be now referred, who sincerely desire to understand and feel that secret harmonious intimacy which exists between honourable Poverty, and the severer Muses, sublime Philosophy, yea, even our most holy Religion."

"Wordsworth would have been very upset to know that his wonderful poems were being used as a weapon of empire. That is why, as soon as I had my own garden, I planted twenty thousand daffodils on the lawn. I was going to stop at ten, but they were just so beautiful that I kept going. It was, I suppose, my reconciliation with Wordsworth."

"He became an optimist on the day when he perceived reality."

"Wordsworth said "the child is father to the man" and that poetry is "emotion recalled in tranquility." I must say that he had something there although I wouldn't exactly put it in those same words. But poetry begins with the ability to recognize that you are feeling and to be able to re-create that feeling, to get in touch with it again. It isn't lost. To emote is not poetry. To emote is absolutely necessary, but that is not poetry. It's vital to recall the emotion that moved you and to see through it to the thrill out of which that emotion grew. Then you begin to make connections. It's the seeing through that enables you to begin making the images that connect with an experience different from yours. The magic that occurs with poetry is the ability to see through emotion."

"I purchased the poet's works, and, reading them, was converted to an enthusiastic love of his writings, ever after being eager to acknowledge my gratitude to him for having made me in some respects a wiser, and excited in me the aspiration to become a better man."

"I, deaf, can hardly conceive how he, with eyes & ears, & a heart wh[ich] leads him to converse with the poor in his incessant walks, can be so unaware of their moral state. I dare say you need not be told how sensual vice abounds in rural districts. Here it is flagrant beyond any thing I ever c[oul]d have looked for: & here, while every justice of the peace is filled with disgust, & every clergy[man] with (almost) despair at the drunkenness, quarrelling, & extreme licentiousness with women,—here is dear good old Wordsworth for ever talking of rural innocence, & deprecating any intercourse with towns, lest the purity of his neighbours should be corrupted. He little knows what elevation, self denial & refinement occur in towns from the superior cultivation of the people."

"I needed to be made to feel that there was real, permanent happiness in tranquil contemplation. Wordsworth taught me this, not only without turning away from, but with a greatly increased interest in, the common feelings and common destiny of human beings."

"I also liked the Romantic poets. Wordsworth, Keats, Burns and Blake were some of my favourites. There was something about their rebellious spirit against the evils of industrialization that moved me. Of course now, some of their pessimism, mysticism and limited critical realist visions make me quite uncomfortable."

"Time-saving... became an important part of labor-saving. And as time was accumulated and put by, it was reinvested, like money capital, in new forms of exploitation. From now on filling time and killing time became important considerations: the early paleotechnic employers even stole time from their workers by blowing the factory whistle... earlier in the morning, or moving the hands of the clock... during lunch... Time was a commodity in the sense that money had become a commodity. Time as pure duration, time dedicated to contemplation and reverie, time divorced from mechanical operations, was treated as heinous waste. The paleotechnic world did not heed Wordsworth's Expostulation and Reply: it had no mind to sit on an old gray stone and dream its time away."

"But that which Wordsworth knew, even the old man When poetry had failed like desire, was something I have yet to learn, and you, Duddon, Have learned and re-learned to forget and forget again. Not the radical, the poet and heretic, To whom the water-forces shouted and the fells Were like a blackboard for the scrawls of God, But the old man, inarticulate and humble, Knew that eternity flows in a mountain beck."

"I think that poetry, in general, after a certain point in a poet's life, has to do with the acknowledgment of mortality. And even the most joyful poems have to do with, "Yes, let's not forget that life is brief." Once I started dealing with grief in poetry, I discovered that I had found my way to poetry. I think that so many young poets are only writing about the joy of love and that sort of thing and don't understand that the great poetry, like Dylan Thomas's "Do Not Go Gentle" and like Wordsworth's "Intimations" and "Tintern Abby," has all been a moment when the poet realizes that "this is my time to express what I have gathered in this brief life.""

"He wasn't a man as was thowte a deal o' for his potry when he was hereabout. It hed no laugh in it same as Lile Hartley [Coleridge]'s, bided a deal o makkin I darsay. It was kept oer long in his heead mappen. But then for aw that, he had best eye to mountains and streams, and buildings in the daale, notished ivvry stean o' the fellside, and we nin on us durst bang a bowder stean a bit or cut a bit coppy or raase an old wa' doon when he was astir."

"I began seriously writing in a period (the 1950s to late 1960s) in American poetry that assumed extreme gender positioning-"the poet is a man speaking to men," as Wordsworth had put it even as he was trying to democratize English poetry."

"In his youth Wordsworth sympathized with the French Revolution, went to France, wrote good poetry, and had a natural daughter. At this period he was called a "bad" man. Then he became "good", abandoned his daughter, adopted correct principles, and wrote bad poetry."

"Wordsworth's attitude in the above lines, after he had liberated himself from the tenets of Godwinian social engineering, was diametrically opposite to the assumptions of some contemporary sociologists who summon faiths and passions to the bar of empirical investigation as an article of discipline; and possibly the only contemporary English political philosopher he might have sympathized with is Professor Michael Oakeshott, with his way of looking at political attitudes as a matter of men's habitual arrangements, and not either of theory or of scientific scrutiny. To say this is to recognize that as a severe critic and eloquent victim of liberal, utilitarian thought Wordsworth is still intellectually present to us in an age dominated by concepts of social engineering which are now invading the universities. He may not be a Dostoievsky, but we have not got a Dostoievsky, so we must make do with him as gad-fly to our liberal complacency."

"What a beastly and pitiful wretch that Wordsworth! That such a man should be such a poet! I can compare him with no one but Simonides, that flatterer of the Sicilian tyrants, and at the same time the most natural and tender of lyric poets."

"Two voices are there: one is of the deep; It learns the storm-cloud's thunderous melody, Now roars, now murmurs with the changing sea, Now bird-like pipes, now closes soft in sleep: And one is of an old half-witted sheep Which bleats articulate monotony, And indicates that two and one are three, That grass is green, lakes damp, and mountains steep And, Wordsworth, both are thine."

"No poet has been more loved because none has expressed more forcibly and truly the deepest moral emotions."

"A certain clumsiness always remains; but in his earlier period he had the power of arresting simple thought with the magic of poetical inspiration. The great stimulus came from the French revolution. The sympathy which he felt with the supposed restoration of an idyllic order disappeared when it took the form of social disintegration. The growth of pauperism and the factory system, and the decay of old simple society, intensified the impression; and some of his noblest poems are devoted to celebrating the virtues which he took to be endangered. Wordsworth's love of ‘nature’ is partly an expression of the same feeling. He loved the mountains because they were the barriers which protected the peasant. He loved them also because they echoed his own most characteristic moods. His ‘mystical’ or pantheistic view of nature meant the delight of the lonely musings when he had to ‘grasp a tree’ to convince himself of the reality of the world. The love of nature was therefore the other side of his ‘egotism.’ He hated the scientific view which substituted mere matter of fact for emotional stimulus. The truth and power of his sentiment make this the most original and most purely poetical element in his writings. He could as little rival Coleridge and Shelley in soaring above the commonplace world as Byron or Burns in uttering the passions. But in his own domain, the expression of the deep and solemn emotions of a quiet recluse among simple people and impressive scenery, he is equally unsurpassable."

"Scott could make men breathe the breath of battle; Byron could only make men smell the reek of carnage; but Wordsworth alone could put into his verse the whole soul of a nation armed or arming for self-devoted self-defence; could fill his meditation with the spirit of a whole people, that in the act of giving it a voice and an expression he might inform and renovate that spirit with the purity and sublimity of his own."

"Wordsworth went to the lakes, but he was never a lake poet. He found in stones the sermons he had already hidden there."

"Knowledge is folly unless grace guide it."

"To write a verse or two is all the praise That I can raise."

"Sweet spring, full of sweet days and roses, A box where sweets compacted lie."

"Like summer friends, Flies of estate and sunneshine."

"Bibles laid open, millions of surprises."

"Man is one world, and hath Another to attend him."

"Wouldst thou both eat thy cake and have it?"

"Do well and right, and let the world sink."

"My meaning (dear Mother) is in these sonnets, to declare my resolution to be, that my poor abilities in poetry, shall be all and ever consecrated to God's glory."

"It (my book) is a picture of the many spiritual conflicts that have passed between God and my soul, before I could subject mine to the will of Jesus, my Master, in whose service I have now found perfect freedom. (Maycock, A L, Nicholas Ferrar of Little Gidding. SPCK, London, 1938)"

"A verse may finde him,who a sermon flies And turns delight into a sacrifice"

"Verse 1 Line 5&6"

"Drink not the third glass, which thou canst not tame, When once it is within thee."

"Lines 25-26"

"Dare to be true. Nothing can need a lie: A fault, which needs it most, grows two thereby."

"Lines 77-78"

"By all means use sometimes to be alone."

"By no means run in debt: take thine own measure. Who cannot live on twenty pound a year, Cannot on forty."

"Lines 175-177"

"Wit's an unruly engine, wildly striking Sometimes a friend, sometimes the engineer."

"Lines 241-242"

"Be calm in arguing: for fierceness makes Error a fault, and truth discourtesy."

"Lines 307-308"

"Be useful where thou livest."

"Man is God's image; but a poor man is Christ's stamp to boot: both images regard."

"Lines 379-380"

"Chase brave employment with a naked sword Throughout the world."

"Sundays observe; think when the bells do chime, 'T is angels' music."

"The worst speak something good; if all want sense, God takes a text, and preacheth Pa-ti-ence."

"Lines 1-16."

"Lines 12-14"

"Lines 19-22"

"Lines 1-10"

"Lines 1-14"

"Lines 25-28"

"Lines 6-10"

"Lines 17-18"

"Lines 13-16"

"Lines 1-12"

"Lines 109-110"

"Lines 139-140"

"Lines 21-24"

"Lines 55-60"

"Lines 22-26"

"Lines 33-36"

"Lines 13-15"

"Lines 18-20"

"Lines 36-42"

"Lines 16-18"

"The fineness which a hymn or psalm affords If when the soul unto the lines accords."

"Lines 17-20"

"Lines 29-32"

"Teach me, my God and King, In all things thee to see And what I do in any thing, To do it as for thee.."

"A servant with this clause Makes drudgery divine: Who sweeps a room, as for thy laws, Makes that and th' action fine."

"Lines 235-236"

"1. Man proposeth, God disposeth."

"13. The scalded dog feares cold water."

"14. Pleasing ware is halfe sould."

"15. Light burthens long borne growe heavie."

"18. When all sinnes growe old covetousnesse is young."

"20. You cannot know wine by the barrell."

"49. Love and a cough cannot be hid."

"61. Ill ware is never cheape."

"67. Never had ill workman good tooles."

"74. Hearken to Reason, or shee will bee heard."

"77. When a dog is a-drowning every one offers him drink."

"79. Who is so deafe as he that will not heare?"

"80. He that is warme thinkes all so."

"82. Hee that goes barefoot must not plant thornes."

"86. He that lives well is learned enough."

"89. All truths are not to be told."

"104. Leave jesting while it pleaseth, lest it turne to earnest."

"105. Deceive not thy physitian, confessor, nor lawyer."

"123. To a boyling pot flies come not."

"136. Old wine and an old friend are good provisions."

"138. Well may hee smell fire whose gowne burnes."

"141. Love your neighbor, yet pull not downe your hedge."

"149. Marry your sonne when you will, your daughter when you can."

"153. The mill cannot grind with water that's past."

"155. Good words are worth much, and cost little."

"158. The eye and religion can beare no jesting."

"165. Debters are lyers."

"166. Of all smells, bread ; of all tasts, salt."

"169. God heales, and the physitian hath the thankes."

"170. Hell is full of good meanings and wishings."

"177. One stroke fells not an oke."

"183. Where the drink goes in there the wit goes out."

"192. Whose house is of glasse must not throw stones at another."

"193. If the old dog barke he gives counsell."

"196. Hee that lookes not before finds himself behind."

"200. The hole calls the thiefe."

"208. The honey is sweet, but the bee stings."

"213. Send a wise man on an errand, and say nothing unto him."

"215. Into a mouth shut flies flie not."

"222. One graine fills not a sacke, but helpes his fellowes."

"235. One hand washeth another, and both the face."

"241. An ill wound is cured, not an ill name."

"242. The wise hand doth not all that the foolish mouth speakes."

"248. Marry a widdow before she leave mourning."

"253. A foole knowes more in his house then a wise man in another's."

"279. Many kisse the hand they wish cut off."

"286. Goe not for every griefe to the physitian, nor for every quarrell to the lawyer, nor for every thirst to the pot."

"292. The best mirrour is an old friend."

"294. A man's discontent is his worst evill."

"296. The child saies nothing but what it heard by the fire."

"300. He will burne his house to warme his hands."

"302. All is not gold that glisters."

"305. He is not poore that hath little, but he that desireth much."

"307. Hee wrongs not an old man that steales his supper from him."

"310. Keep not ill men company, lest you increase the number."

"314. The absent partie is still faultie."

"317. Be not a baker if your head be of butter."

"319. Little sticks kindle the fire, great ones put it out."

"322. Although the sun shine, leave not thy cloake at home."

"334. When you are an anvill, hold you still; when you are a hammer, strike your fill."

"336. He that makes his bed ill, lies there."

"339. Hee that lies with the dogs riseth with fleas."

"344. Who eates his cock alone must saddle his horse alone."

"345. He that is not handsome at twenty, nor strong at thirty, nor rich at forty, nor wise at fifty, will never bee handsome, strong, rich, or wise."

"354. He that hath no ill fortune is troubled with good."

"370. Would you know what mony is, go borrow some."

"374. All things require skill but an appetite."

"375. All things have their place, knew wee how to place them."

"376. Little pitchers have wide eares."

"383. The horse thinkes one thing, and he that sadles him another."

"386. The buyer needes a hundred eyes, the seller not one."

"391. To a crazy ship all windes are contrary."

"404. One father is enough to governe one hundred sons, but not a hundred sons one father."

"406. He that blames would buy."

"412. He that seekes trouble never misses."

"413. He that once deceives is ever suspected."

"421. He that hath a head of waxe must not walke in the sunne."

"422. He that hath love in his brest hath spurres in his sides."

"429. Hee that hath one hogge makes him fat ; and hee that hath one sonne makes him a foole."

"440. Fly the pleasure that bites to-morrow."

"445. A great ship askes deepe waters."

"449. Trust not one night's ice."

"460. The resolved minde hath no cares."

"465. In the kingdome of blind men the one-ey'd is king."

"467. Warre makes theeves, and peace hangs them."

"473. Hope is the poor man's bread."

"475. Fine words dresse ill deedes."

"477. A poore beauty finds more lovers than husbands."

"495. For want of a naile the shoe is lost, for want of a shoe the horse is lost, for want of a horse the rider is lost."

"496. Weigh justly and sell dearely."

"497. Little wealth, little care."

"499. Gluttony kills more then the sword."

"502. A penny spar'd is twice got."

"508. He that tells a secret is another's servant."

"511. Pension never inriched young man."

"519. One enemy is too much."

"520. Living well is the best revenge."

"523. A fool may throw a stone into a well, which a hundred wise men cannot pull out."

"533. Help thyselfe, and God will helpe thee."

"534. At the game's end we shall see who gaines."

"557. The offender never pardons."

"562. When the tree is fallen all goe with their hatchet."

"574. A feather in hand is better then a bird in the ayre."

"577. Folly growes without watering."

"583. Thursday come and the week's gone."

"601. The fatt man knoweth not what the leane thinketh."

"611. Time is the rider that breakes youth."

"619. You may bring a horse to the river, but he will drinke when and what he pleaseth."

"620. Before you make a friend eate a bushell of salt with him."

"621. Speake fitly, or be silent wisely."

"639. Emptie vessels sound most."

"648. Show me a lyer, and I'l shew thee a theefe."

"649. A beane in liberty is better than a comfit in prison."

"676. A little wind kindles, much puts out the fire."

"677. Dry bread at home is better than rost meate abroad."

"678. More have repented speech then silence."

"682. One father is more than a hundred schoole-masters."

"684. When God will punish, He will first take away the understanding."

"707. Reason lies betweene the spurre and the bridle."

"710. Three can hold their peace if two be away."

"714. Comparisons are odious."

"719. One sword keepes another in the sheath."

"720. Be what thou wouldst seem to be."

"737. The best smell is bread, the best savour salt, the best love that of children."

"743. God's mill grinds slow but sure."

"744. Every one thinkes his sacke heaviest."

"753. By doing nothing we learne to do ill."

"756. Every sin brings its punishment with it."

"759. Give not S. Peter so much, to leave Saint Paul nothing."

"763. Better speake truth rudely then lye covertly."

"766. Better suffer ill than doe ill."

"775. A shippe and a woman are ever repairing."

"778. He that doth what he should not shall feele what he would not."

"779. He that marries for wealth sells his liberty."

"782. He that lends gives."

"815. In a long journey straw waighs."

"816. Women laugh when they can and weepe when they will."

"830. He thinkes not well that thinkes not againe."

"837. Words are women, deedes are men."

"838. Poverty is no sinne."

"848. He that endures is not overcome."

"850. He that talkes much of his happinesse summons griefe."

"874. None knows the weight of another's burthen."

"876. One houre's sleepe before midnight is worth three after."

"878. It's more paine to doe nothing then something."

"891. Hee hath no leisure who useth it not."

"897. There are more physitians in health then drunkards."

"901. Halfe the world knowes not how the other halfe lies."

"906. Silkes and satins put out the fire in the chimney."

"911. Life is halfe spent before we know what it is."

"916. The little cannot bee great, unlesse he devoure many."

"940. The great would have none great, and the little all little."

"942. Every mile is two in winter."

"966. With customes wee live well, but lawes undoe us."

"971. Hee that learnes a trade hath a purchase made."

"991. Speake not of my debts, unlesse you mean to pay them."

"1010. An oath that is not to bee made is not to be kept."

"1011. The eye is bigger then the belly."

"1023. An old cat sports not with her prey."

"[ An idle youth, a needy age. ]"

"[ Silke doth quench the fire in the kitchin. ]"

"[ The war is not don so long as my enemy lives. ]"

"[ Hee that makes himself a sheep shall be eat by the wolfe. ]"

"[ An old dog barks not in vain. ]"

"[ Cruelty is more cruell if we defer the pain. ]"

"[ What one day gives us another takes away from us. ]"

"[ A scab'd horse cannot abide the comb. ]"

"[ The wolfe eats oft of the sheep that have been warn'd. ]"

"[ When war begins then hell openeth. ]"

"[ There is a remedy for everything, could men find it. ]"

"[ There is an hour wherein a man might be happy all his life, could he find it. ]"

"[ Woe be to him that reads but one book. ]"

"[ The love of money and the love of learning rarely meet. ]"

"[ Some had rather lose their friend then their jest. ]"

"[ Much money makes a countrey poor, for it sets a dearer price on every thing. ]"

"[ Your thoughts close and your countenance loose. ]"

"[ Whatever is made by the hand of man, by the hand of man may be overturned. ]"

"[ Old men go to death; death comes to young men. ]"

"His bark is worse than his bite."

"After death the doctor."

"No sooner is a temple built to God, but the Devil builds a chapel hard by."

"It is a poor sport that is not worth the candle."

"To a close-shorn sheep God gives wind by measure."

"The lion is not so fierce as they paint him."

"The mouse that hath but one hole is quickly taken."

"A dwarf on a giant's shoulders sees farther of the two."

"I must confess, after all that, next to Scripture Poems, there are none so savoury to me, as Mr. George Herbert’s, and Mr. George Sandys’s. I know that Cooly and others far excel Herbert in Wit and accurate composure. But (as Seneca takes with me above all his Contemporaries, because he speaketh Things by words, feelingly and seriously, like a man that is past jest, so) Herbert speaks to God like one that really believeth a God, and where business in the world is most with God. Heart-work and Heaven-work make up his Books."

"The first, that with any effectual success attempted a diversion of this foul and overflowing stream, was the blessed man, Mr. George Herbert, whose holy life and verse gained many pious converts, of whom I am the least; and gave the first check to a most flourishing and admired wit of his time."

"George Herbert, who was the Author of the Temple or Sacred Poems and Ejaculations. (A Book, in which by declaring his own spiritual Conflicts he hath Comforted and raised many a dejected and discomposed Soul, and charmed them into sweet and quiet thoughts: A Book, by the frequent reading whereof, and the assistance of that Spirit that seemed to inspire the Author, the Reader may attain habits of Peace and Piety, and all the gifts of the Holy Ghost and Heaven: and may by still reading, still keep those sacred fires burning upon the Altar of so pure an heart, as shall free it from the anxieties of this world, and keep it fixt upon things that are above)."

"Thus he liv'd, and thus he dy'd like a Saint, unspotted of the World, full of Alms-deeds, full of Humility, and all the examples of vertuous life."

"I did not see anything to help my people. I could see that the Wasichus did not care for each other the way our people did before the nation's hoop was broken. They would take everything from each other if they could, and so there were some who had more of everything than they could use, while crowds of people had nothing at all and maybe were starving. They had forgotten that the earth was their mother. This could not be better than the old ways of my people."

"Grown men may learn from very little children, for the hearts of little children are pure, and, therefore, the Great Spirit may show to them many things which older people miss."

"All the things of the universe are joined with you who smoke the pipe — All send their voices to Wakan-Tanka, the Great Spirit. When you pray with this pipe, you pray for and with everything."

"The first peace, which is the most important, is that which comes within the souls of people when they realize their relationship, their oneness, with the universe and all its powers, and when they realize that at the center of the universe dwells Wakan-Tanka , and that this center is really everywhere, it is within each of us. This is the real peace, and the others are but reflections of this. The second peace is that which is made between two individuals, and the third is that which is made between two nations. But above all you should understand that there can never be peace between nations until there is known that true peace, which, as I have often said, is within the souls of men."

"The Great Spirit is everywhere; He hears whatever is in our minds and our hearts, and it is not necessary to speak to Him in a loud voice."

"The power of a thing or an act is in the meaning and the understanding.'"

"Perhaps you have noticed that even in the slightest breeze you can hear the voice of the cottonwood tree; this we understand is its prayer to the Great Spirit, for not only men, but all things and all beings pray to Him continually in different ways."

"[The Sun Dancers] also put rabbit skins on their arms and legs, for the rabbit represents humility, because he is quiet and soft and not self-asserting — a quality which we must all possess when we go to the center of the world."

"This center which is here, but which we know is really everywhere, is Wakan-Tanka.'"

"It is good to have a reminder of death before us, for it helps us to understand the impermanence of life on this earth, and this understanding may aid us in preparing for our own death. He who is well prepared is he who knows that he is nothing compared with Wakan-Tanka who is everything; then he knows that world which is real."

"Of all the created things or beings in the universe, it is the two-legged men alone, who if they purify and humiliate themselves, may become one with — or may know — Wakan-Tanka."

"Black Elk and Lame Deer were Heyoka which does not mean that you literally say and do things backwards in a humorous manner but whose spirit helpers are the powerful thunderbeings. Lame Deer was the last true Heyoka. If you look at this world most things flow in a clockwise cycle but you also have that small element in life that goes the opposite direction. There are things that Black Elk and Lame Deer did and said things in a way to divert the tensions at that time when the pipe way was under attack."

"The only business of the head in the world is to bow a ceaseless obeisance to the heart."

"This melancholy London. I sometimes imagine that the souls of the lost are compelled to walk through its streets perpetually. One feels them passing like a whiff of air."

"I wonder anybody does anything at Oxford but dream and remember, the place is so beautiful. One almost expects the people to sing instead of speaking. It is all — the colleges I mean — like an opera."

"I hate journalists. There is nothing in them but tittering jeering emptiness. They have all made what Dante calls the Great Refusal, — that is they have ceased to be self-centered, have given up their individuality.... The shallowest people on the ridge of the earth."

"Words are always getting conventionalized to some secondary meaning. It is one of the works of poetry to take the truants in custody and bring them back to their right senses. Poets are the policemen of language; they are always arresting those old reprobates the words."

"You are still wrecked among heathen dreams."

"The years like great black oxen tread the world, And God the herdsman goads them on behind, And I am broken by their passing feet."

"We can make our minds so like still water that beings gather about us that they may see, it may be, their own images, and so live for a moment with a clearer, perhaps even with a fiercer life because of our quiet."

"The creations of a great writer are little more than the moods and passions of his own heart, given surnames and Christian names, and sent to walk the earth."

"The friends that have it I do wrong Whenever I remake a song Should know what issue is at stake, It is myself that I remake."

"In dreams begins responsibility."

"Do what you will. I do not understand stops. I write my work so completely for the ear that I feel helpless when I have to measure pauses by stops & commas."

"We make out of the quarrel with others, rhetoric, but of the quarrel with ourselves, poetry."

"One day when I was twenty-three or twenty-four this sentence seemed to form in my head, without my willing it, much as sentences form when we are half-asleep: "Hammer your thoughts into unity." For days I could think of nothing else, and for years I tested all I did by that sentence."

"I agree about Shaw — he is haunted by the mystery he flouts. He is an atheist who trembles in the haunted corridor."

"This country will not always be an uncomfortable place for a country gentleman to live in, and it is most important that we should keep in this country a certain leisured class. I am afraid that Labour disagrees with me in that. On this matter I am a crusted Tory. I am of the opinion of the ancient Jewish book which says "there is no wisdom without leisure.""

"I think you can leave the arts, superior or inferior, to the conscience of mankind."

"The official designs of the Government, especially its designs in connection with postage stamps and coinage, may be described, I think, as the silent ambassadors of national taste."

"Englishmen are babes in philosophy and so prefer faction-fighting to the labour of its unfamiliar thought."

"Man can embody truth but he cannot know it."

"The Babylonian starlight brought A fabulous, formless darkness in; Odour of blood when Christ was slain Made all platonic tolerance vain And vain all Doric discipline."

"Down by the salley gardens my love and I did meet; She passed the salley gardens with little snow-white feet. She bid me take love easy, as the leaves grow on the tree; But I, being young and foolish, with her would not agree.In a field by the river my love and I did stand, And on my leaning shoulder she laid her snow-white hand. She bid me take life easy, as the grass grows on the weirs; But I was young and foolish, and now am full of tears."

"Where dips the rocky highland Of Sleuth Wood in the lake, There lies a leafy island Where flapping herons wake The drowsy water rats; There we've hid our faery vats, Full of berries And of reddest stolen cherries.Come away, O human child! To the waters and the wild With a faery, hand in hand, For the world's more full of weeping than you can understand."

"The woods of Arcady are dead, And over is their antique joy; Of old the world on dreaming fed; Grey Truth is now her painted toy; Yet still she turns her restless head."

"Words alone are certain good."

"Dream, dream, for this is also sooth."

"Red Rose, proud Rose, sad Rose of all my days! Come near me, while I sing the ancient ways: Cuchulain battling with the bitter tide; The Druid, grey, wood-nurtured, quiet-eyed, Who cast round Fergus dreams, and ruin untold;"

"Come near, that no more blinded by man’s fate, I find under the boughs of love and hate, In all poor foolish things that live a day, Eternal beauty wandering on her way."

"Come near, come near, come near — Ah, leave me still A little space for the rose-breath to fill! Lest I no more hear common things that crave; The weak worm hiding down in its small cave, The field-mouse running by me in the grass, And heavy mortal hopes that toil and pass; But seek alone to hear the strange things said By God to the bright hearts of those long dead, And learn to chaunt a tongue men do not know. Come near; I would, before my time to go, Sing of old Eire and the ancient ways: Red Rose, proud Rose, sad Rose of all my days."

"I will arise and go now, and go to Innisfree, And a small cabin build there, of clay and wattles made: Nine bean-rows will I have there, a hive for the honeybee, And live alone in the bee-loud glade. And I shall have some peace there, for peace comes dropping slow Dropping from the veils of the morning to where the cricket sings;"

"I will arise and go now, for always night and day I hear the lake water lapping with low sounds by the shore; While I stand on the roadway, or on the pavements gray, I hear it in the deep heart's core."

"A pity beyond all telling Is hid in the heart of love: The folk who are buying and selling, The clouds on their journey above, The cold wet winds ever blowing, And the shadowy hazel grove Where mouse-grey waters are flowing, Threaten the head that I love."

"The brawling of a sparrow in the eaves, The brilliant moon and all the milky sky, And all that famous harmony of leaves, Had blotted out man’s image and his cry."

"When you are old and gray and full of sleep, And nodding by the fire, take down this book, And slowly read, and dream of the soft look Your eyes had once, and of their shadows deep;How many loved your moments of glad grace, And loved your beauty with love false or true, But one man loved the pilgrim soul in you, And loved the sorrows of your changing face.And bending down beside the glowing bars, Murmur, a little sadly, how Love fled And paced upon the mountains overhead And hid his face amid a crowd of stars."

"Who dreamed that beauty passes like a dream? For these red lips, with all their mournful pride, Mournful that no new wonder may betide, Troy passed away in one high funeral gleam, And Usna's children died."

"We and the labouring world are passing by: Amid men's souls, that waver and give place Like the pale waters in their wintry race, Under the passing stars, foam of the sky, Lives on this lonely face."

"Bow down, archangels, in your dim abode: Before you were, or any hearts to beat, Weary and kind one lingered by His seat; He made the world to be a grassy road Before her wandering feet."

"The Land of Faery, Where nobody gets old and godly and grave, Where nobody gets old and crafty and wise, Where nobody gets old and bitter of tongue."

"Life moves out of a red flare of dreams Into a common light of common hours, Until old age bring the red flare again."

"I would mould a world of fire and dew With no one bitter, grave, or over wise, And nothing marred or old to do you wrong."

"Land of Heart's Desire, Where beauty has no ebb, decay no flood, But joy is wisdom, time an endless song."

"All things uncomely and broken, all things worn out and old, The cry of a child by the roadway, the creak of a lumbering cart, The heavy steps of the ploughman, splashing the wintry mould, Are wronging your image that blossoms a rose in the deeps of my heart."

"And God stands winding His lonely horn, And time and the world are ever in flight; And love is less kind than the grey twilight, And hope is less dear than the dew of the morn."

"I will find out where she has gone, And kiss her lips and take her hands; And walk among long dappled grass, And pluck till time and times are done The silver apples of the moon, The golden apples of the sun."

"Had I the heavens' embroidered cloths, Enwrought with the golden and silver light, The blue and the dim and the dark cloths Of night and light and half-light, I would spread the cloths under your feet: But I, being poor, have only my dreams; I have spread my dreams beneath your feet; Tread softly because you tread on my dreams."

"When I play on my fiddle in Dooney, Folk dance like a wave of the sea."

"I have heard the pigeons of the Seven Woods Make their faint thunder, and the garden bees Hum in the lime-tree flowers; and put away The unavailing outcries and the old bitterness That empty the heart. I have forgot awhile Tara uprooted, and new commonness Upon the throne and crying about the streets And hanging its paper flowers from post to post, Because it is alone of all things happy. I am contented, for I know that Quiet Wanders laughing and eating her wild heart Among pigeons and bees, while that Great Archer, Who but awaits His house to shoot, still hands A cloudy quiver over Pairc-na-lee."

"I thought of your beauty, and this arrow, Made out of a wild thought, is in my marrow. There's no man may look upon her, no man, As when newly grown to be a woman, Tall and noble but with face and bosom Delicate in colour as apple blossom. This beauty's kinder, yet for a reason I could weep that the old is out of season."

"One that is ever kind said yesterday: 'Your well-belovéd's hair has threads of grey, And little shadows come about her eyes; Time can but make it easier to be wise Though now it seems impossible, and so All that you need is patience.' Heart cries, 'No, I have not a crumb of comfort, not a grain. Time can but make her beauty over again: Because of that great nobleness of hers The fire that stirs about her, when she stirs, Burns but more clearly. O she had not these ways When all the wild summer was in her gaze.' O heart! O heart! if she'd but turn her head, You'd know the folly of being comforted."

"Never give all the heart, for love Will hardly seem worth thinking of To passionate women if it seem Certain, and they never dream That it fades out from kiss to kiss; For everything that's lovely is but a brief, dreamy, kind of delight. O never give the heart outright, For they, for all smooth lips can say, Have given their hearts up to the play. And who could play it well enough If deaf and dumb and blind with love? He that made this knows all the cost, For he gave all his heart and lost."

"I heard the old, old men say, 'Everything alters, And one by one we drop away.' They had hands like claws, and their knees Were twisted like the old thorn-trees By the waters. I heard the old, old men say, 'All that's beautiful drifts away Like the waters.'"

"O hurry where by water among the trees The delicate-stepping stag and his lady sigh, When they have but looked upon their images-- Would none had ever loved but you and I!Or have you heard that sliding silver-shoed Pale silver-proud queen-woman of the sky, When the sun looked out of his golden hood?-- O that none ever loved but you and I!O hurry to the ragged wood, for there I will drive all those lovers out and cry— O my share of the world, O yellow hair! No one has ever loved but you and I."

"Sweetheart, do not love too long: I loved long and long, And grew to be out of fashion Like an old song. All through the years of our youth Neither could have known Their own thought from the other's We were so much at one. But O, in a minute she changed-- O do not love too long, Or you will grow out of fashion Like an old song."

"A line will take us hours maybe; Yet if it does not seem a moment’s thought, Our stitching and unstitching has been naught. Better go down upon your marrow-bones And scrub a kitchen pavement, or break stones Like an old pauper, in all kinds of weather; For to articulate sweet sounds together Is to work harder than all these, and yet Be thought an idler by the noisy set Of bankers, schoolmasters, and clergymen The martyrs call the world."

"It’s certain there is no fine thing Since Adam’s fall but needs much labouring. There have been lovers who thought love should be So much compounded of high courtesy That they would sigh and quote with learned looks Precedents out of beautiful old books; Yet now it seems an idle trade enough."

"I had a thought for no one's but your ears: That you were beautiful, and that I strove To love you in the old high way of love; That it had all seemed happy, and yet we'd grown As weary-hearted as that hollow moon."

"Why should I blame her that she filled my days With misery, or that she would of late Have taught to ignorant men most violent ways, Or hurled the little streets upon the great, Had they but courage equal to desire? What could have made her peaceful with a mind That nobleness made simple as a fire, With beauty like a tightened bow, a kind That is not natural in an age like this, Being high and solitary and most stern? Why, what could she have done, being what she is? Was there another Troy for her to burn?"

"The fascination of what's difficult Has dried the sap out of my veins, and rent Spontaneous joy and natural content Out of my heart. There's something ails our colt That must, as if it had not holy blood Nor on Olympus leaped from cloud to cloud, Shiver under the lash, strain, sweat and jolt As though it dragged road-metal. My curse on plays That have to be set up in fifty ways, On the day's war with every knave and dolt, Theatre business, management of men. I swear before the dawn comes round again I'll find the stable and pull out the bolt."

"Wine comes in at the mouth And love comes in at the eye; That's all we shall know for truth Before we grow old and die. I lift the glass to my mouth, I look at you, and I sigh."

"Though leaves are many, the root is one; Through all the lying days of my youth I swayed my leaves and flowers in the sun; Now I may wither into the truth."

"I that have not your faith, how shall I know That in the blinding light beyond the grave We’ll find so good a thing as that we have lost? The hourly kindness, the day’s common speech, The habitual content of each with each When neither soul nor body has been crossed."

"I swayed upon the gaudy stern The butt-end of a steering-oar, And saw wherever I could turn A crowd upon a shore. And though I would have hushed the crowd, There was no mother's son but said, 'What is the figure in a shroud Upon a gaudy bed?' And after running at the brim Cried out upon that thing beneath --It had such dignity of a limb-- By the sweet name of Death. Though I'd my finger on my lip, What could I but take up the song? And running crowd and gaudy ship Cried out the whole night long, Crying amid the glittering sea, Naming it with the ecstatic breath, Because it had such dignity, By the sweet name of Death."

"Some may have blamed you that you took away The verses that could move them on the day When, the ears being deafened, the sight of the eyes blind With lightning, you went from me, and I could find Nothing to make a song about but kings, Helmets, and swords, and half-forgotten things That were like memories of you--but now We'll out, for the world lives as long ago; And while we're in our laughing, weeping fit, Hurl helmets, crowns, and swords into the pit. But, dear, cling close to me; since you were gone, My barren thoughts have chilled me to the bone."

"Ah, that Time could touch a form That could show what Homer's age Bred to be a hero's wage. 'Were not all her life but a storm, Would not painters pain a form Of such noble lines,' I said, 'Such a delicate high head, All that sternness amid charm, All that sweetness amid strength? Ah, but peace that comes at length, Came when Time had touched her form."

"O heart, be at peace, because Nor knave nor dolt can break What's not for their applause Being for a woman's sake. Enough if the work has seemed, So did she your strength renew, A dream that a lion had dreamed Till the wilderness cried aloud, A secret between you two, Between the proud and the proud.What, still you would have their praise! But here's a haughtier text, The labyrinth of her days That her own strangeness perplexed; And how what her dreaming gave Earned slander, ingratitude, From self-same dolt and knave; Aye, and worse wrong than these. Yet she, singing upon her road, Half lion, half child, is at peace."

"You say, as I have often given tongue In praise of what another's said or sung, 'Twere politic to do the like by these; But was there ever a dog that praised his fleas?"

"Have you made greatness your companion, Although it be for children that you sigh: These are the clouds about the fallen sun, The majesty that shuts his burning eye."

"O love is the crooked thing, There is nobody wise enough To find out all that is in it, For he would be thinking of love Till the stars had run away And the shadows eaten the moon."

"Pardon, old fathers, if you still remain Somewhere in ear-shot for the story’s end."

"While I, that reed-throated whisperer Who comes at need, although not now as once A clear articulation in the air, But inwardly, surmise companions Beyond the fling of the dull ass’s hoof —Ben Jonson’s phrase—and find when June is come At Kyle-na-no under that ancient roof A sterner conscience and a friendlier home, I can forgive even that wrong of wrongs, Those undreamt accidents that have made me —Seeing that Fame has perished that long while, Being but a part of ancient ceremony— Notorious, till all my priceless things Are but a post the passing dogs defile."

"Was it for this the wild geese spread The grey wing upon every tide; For this that all that blood was shed, For this Edward Fitzgerald died, And Robert Emmet and Wolfe Tone, All that delirium of the brave? Romantic Ireland’s dead and gone, It’s with O’Leary in the grave."

"Now all the truth is out, Be secret and take defeat From any brazen throat, For how can you compete, Being honour bred, with one Who, were it proved he lies, Were neither shamed in his own Nor in his neighbours’ eyes? Bred to a harder thing Than Triumph, turn away And like a laughing string Whereon mad fingers play Amid a place of stone, Be secret and exult, Because of all things known That is most difficult."

"Now as at all times I can see in the mind’s eye, In their stiff, painted clothes, the pale unsatisfied ones Appear and disappear in the blue depth of the sky With all their ancient faces like rain-beaten stones, And all their helms of Silver hovering side by side, And all their eyes still fixed, hoping to find once more, Being by Calvary’s turbulence unsatisfied, The uncontrollable mystery on the bestial floor."

"I made my song a coat Covered with embroideries Out of old mythologies From heel to throat; But the fools caught it, Wore it in the world’s eyes As though they’d wrought it. Song, let them take it, For there’s more enterprise In walking naked."

"I would be ignorant as the dawn That merely stood, rocking the glittering coach Above the cloudy shoulders of the horses; I would be — for no knowledge is worth a straw — Ignorant and wanton as the dawn."

"The trees are in their autumn beauty, The woodland paths are dry, Under the October twilight the water Mirrors a still sky."

"Unwearied still, lover by lover, They paddle in the cold Companionable streams or climb the air; Their hearts have not grown old."

"Some burn damp faggots, others may consume The entire combustible world in one small room As though dried straw, and if we turn about The bare chimney is gone black out Because the work had finished in that flare. Soldier, scholar, horseman, he, As ’twere all life’s epitome. What made us dream that he could comb grey hair?"

"I had thought, seeing how bitter is that wind That shakes the shutter, to have brought to mind All those that manhood tried, or childhood loved Or boyish intellect approved, With some appropriate commentary on each; Until imagination brought A fitter welcome; but a thought Of that late death took all my heart for speech."

"I know that I shall meet my fate Somewhere among the clouds above; Those that I fight I do not hate, Those that I guard I do not love; My county is Kiltartan Cross, My countrymen Kiltartan’s poor, No likely end could bring them loss Or leave them happier than before. Nor law, nor duty bade me fight, Nor public men, nor cheering crowds, A lonely impulse of delight Drove to this tumult in the clouds; I balanced all, brought all to mind, The years to come seemed waste of breath, A waste of breath the years behind In balance with this life, this death."

"I know what wages beauty gives, How hard a life her servant lives, Yet praise the winters gone: There is not a fool can call me friend, And I may dine at journey’s end With Landor and with Donne."

"All shuffle there; all cough in ink; All wear the carpet with their shoes; All think what other people think; All know the man their neighbour knows. Lord, what would they say Did their Catullus walk that way?"

"When have I last looked on The round green eyes and the long wavering bodies Of the dark leopards of the moon? All the wild witches, those most noble ladies, For all their broom-sticks and their tears, Their angry tears, are gone."

"I knew a phoenix in my youth, so let them have their day."

"Hands, do what you’re bid: Bring the balloon of the mind That bellies and drags in the wind Into its narrow shed."

"We have lit upon the gentle, sensitive mind And lost the old nonchalance of the hand; Whether we have chosen chisel, pen or brush, We are but critics, or but half create, Timid, entangled, empty and abashed, Lacking the countenance of our friends."

"Minnaloushe creeps through the grass Alone, important and wise, And lifts to the changing moon His changing eyes."

"Turning and turning in the widening gyre The falcon cannot hear the falconer; Things fall apart; the centre cannot hold; Mere anarchy is loosed upon the world, The blood-dimmed tide is loosed, and everywhere The ceremony of innocence is drowned; The best lack all conviction, while the worst Are full of passionate intensity.Surely some revelation is at hand; Surely the Second Coming is at hand. The Second Coming! Hardly are those words out When a vast image out of Spiritus Mundi Troubles my sight: a waste of desert sand; A shape with lion body and the head of a man, A gaze blank and pitiless as the sun, Is moving its slow thighs, while all about it Wind shadows of the indignant desert birds.The darkness drops again but now I know That twenty centuries of stony sleep Were vexed to nightmare by a rocking cradle, And what rough beast, its hour come round at last, Slouches towards Bethlehem to be born?"

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

"They say such different things at school."

"Nothing that we love over-much Is ponderable to our touch."

"I have met them at close of day Coming with vivid faces From counter or desk among grey Eighteenth-century houses. I have passed with a nod of the head Or polite meaningless words, Or have lingered awhile and said Polite meaningless words."

"All changed, changed utterly: A terrible beauty is born."

"This other man I had dreamed A drunken, vain-glorious lout. He had done most bitter wrong To some who are near my heart, Yet I number him in the song; He, too, has resigned his part In the casual comedy; He, too, has been changed in his turn, Transformed utterly: A terrible beauty is born."

"Hearts with one purpose alone Through summer and winter, seem Enchanted to a stone To trouble the living stream."

"Minute by minute they live: The stone's in the midst of all."

"Too long a sacrifice Can make a stone of the heart."

"O when may it suffice? That is heaven's part, our part To murmur name upon name."

"I write it out in a verse— MacDonagh and MacBride And Connolly and Pearse Now and in time to be, Wherever green is worn, Are changed, changed utterly: A terrible beauty is born."

"Imagining in excited reverie That the future years had come, Dancing to a frenzied drum, Out of the murderous innocence of the sea."

"May she be granted beauty and yet not Beauty to make a stranger’s eye distraught, Or hers before a looking-glass, for such, Being made beautiful overmuch, Consider beauty a sufficient end, Lose natural kindness and maybe The heart-revealing intimacy That chooses right, and never find a friend."

"It’s certain that fine women eat A crazy salad with their meat Whereby the Horn of plenty is undone."

"In courtesy I’d have her chiefly learned; Hearts are not had as a gift but hearts are earned By those that are not entirely beautiful; Yet many, that have played the fool For beauty’s very self, has charm made wise. And many a poor man that has roved, Loved and thought himself beloved, From a glad kindness cannot take his eyes."

"May she become a flourishing hidden tree That all her thoughts may like the linnet be, And have no business but dispensing round Their magnanimities of sound, Nor but in merriment begin a chase, Nor but in merriment a quarrel."

"To be choked with hate May well be of all evil chances chief. If there’s no hatred in a mind Assault and battery of the wind Can never tear the linnet from the leaf."

"An intellectual hatred is the worst, So let her think opinions are accursed. Have I not seen the loveliest woman born Out of the mouth of plenty’s horn, Because of her opinionated mind Barter that horn and every good By quiet natures understood For an old bellows full of angry wind?"

"All hatred driven hence, The soul recovers radical innocence And learns at last that it is self-delighting, Self-appeasing, self-affrighting, And that its own sweet will is Heaven’s will; She can, though every face should scowl And every windy quarter howl Or every bellows burst, be happy still."

"Never had I more Excited, passionate, fantastical Imagination, nor an ear and eye That more expected the impossible."

"Does the imagination dwell the most Upon a woman won or woman lost?"

"Much did I rage when young, Being by the world oppressed, But now with flattering tongue It speeds the parting guest."

"Locke sank into a swoon; The Garden died; God took the spinning-jenny Out of his side."

"Being so caught up, So mastered by the brute blood of the air, Did she put on his knowledge with his power Before the indifferent beak could let her drop?"

"Labour is blossoming or dancing where The body is not bruised to pleasure soul. Nor beauty born out of its own despair, Nor blear-eyed wisdom out of midnight oil. O chestnut-tree, great-rooted blossomer, Are you the leaf, the blossom or the bole? O body swayed to music, O brightening glance, How can we know the dancer from the dance?"

"The true faith discovered was When painted panel, statuary. Glass-mosaic, window-glass, Amended what was told awry By some peasant gospeller."

"That is no country for old men. The young In one another’s arms, birds in the trees —Those dying generations—at their song, The salmon-falls, the mackerel-crowded seas, Fish, flesh, or fowl, commend all summer long Whatever is begotten, born, and dies. Caught in that sensual music all neglect Monuments of unaging intellect."

"Consume my heart away; sick with desire And fastened to a dying animal It knows not what it is; and gather me Into the artifice of eternity."

"Once out of nature I shall never take My bodily form from any natural thing, But such a form as Grecian goldsmiths make Of hammered gold and gold enamelling To keep a drowsy Emperor awake; Or set upon a golden bough to sing To lords and ladies of Byzantium Of what is past, or passing, or to come."

"Many ingenious lovely things are gone That seemed sheer miracle to the multitude, protected from the circle of the moon That pitches common things about."

"O what fine thought we had because we thought That the worst rogues and rascals had died out."

"All teeth were drawn, all ancient tricks unlearned, And a great army but a showy thing; What matter that no cannon had been turned Into a ploughshare?"

"Now days are dragon-ridden, the nightmare Rides upon sleep: a drunken soldiery Can leave the mother, murdered at her door, To crawl in her own blood, and go scot-free."

"The night can sweat with terror as before We pieced our thoughts into philosophy, And planned to bring the world under a rule, Who are but weasels fighting in a hole."

"But is there any comfort to be found? Man is in love and loves what vanishes, What more is there to say?"

"O but we dreamed to mend Whatever mischief seemed To afflict mankind, but now That winds of winter blow Learn that we were crack-pated when we dreamed."

"Come let us mock at the great That had such burdens on the mind And toiled so hard and late To leave some monument behind, Nor thought of the levelling wind."

"Come let us mock at the wise; With all those calendars whereon They fixed old aching eyes, They never saw how seasons run, And now but gape at the sun."

"Come let us mock at the good That fancied goodness might be gay, And sick of solitude Might proclaim a holiday: Wind shrieked— and where are they?"

"Mock mockers after that That would not lift a hand maybe To help good, wise or great To bar that foul storm out, for we Traffic in mockery."

"Odour of blood when Christ was slain Made all platonic tolerance vain And vain all Doric discipline."

"Everything that man esteems Endures a moment or a day. Love’s pleasure drives his love away, The painter’s brush consumes his dreams."

"Whatever flames upon the night Man’s own resinous heart has fed."

"Whether they knew or not, Goldsmith and Burke, Swift and the Bishop of Cloyne All hated Whiggery; but what is Whiggery? A levelling, rancorous, rational sort of mind That never looked out of the eye of a saint Or out of drunkard’s eye."

"Only God, my dear, Could love you for yourself alone And not your yellow hair."

"Swift has sailed into his rest; Savage indignation there Cannot lacerate his breast. Imitate him if you dare, World-besotted traveller; he Served human liberty."

"The intellect of man is forced to choose Perfection of the life, or of the work, And if it take the second must refuse A heavenly mansion, raging in the dark."

"The unpurged images of day recede; The Emperor’s drunken soldiery are abed; Night resonance recedes, night walkers’ song After great cathedral gong; A starlit or a moonlit dome disdains All that man is, All mere complexities, The fury and the mire of human veins."

"At midnight on the Emperor’s pavement flit Flames that no faggot feeds, nor steel has lit, Nor storm disturbs, flames begotten of flame, Where blood-begotten spirits come And all complexities of fury leave, Dying into a dance, An agony of trance, An agony of flame that cannot singe a sleeve."

"Somewhere beyond the curtain Of distorting days Lives that lonely thing That shone before these eyes Targeted, trod like Spring."

"‘Fair and foul are near of kin, And fair needs foul,’ I cried. ‘My friends are gone, but that’s a truth Nor grave nor bed denied.'"

"But Love has pitched his mansion in The place of excrement; For nothing can be sole or whole That has not been rent."

"What were all the world’s alarms To mighty Paris when he found Sleep upon a golden bed That first dawn in Helen’s arms?"

"Speech after long silence; it is right, All other lovers being estranged or dead, Unfriendly lamplight hid under its shade, The curtains drawn upon unfriendly night, That we descant and yet again descant Upon the supreme theme of Art and Song: Bodily decrepitude is wisdom; young We loved each other and were ignorant."

"I gave what other women gave That stepped out of their clothes. But when this soul, its body off, Naked to naked goes, He it has found shall find therein What none other knows,And give his own and take his own And rule in his own right; And though it loved in misery Close and cling so tight, There’s not a bird of day that dare Extinguish that delight."

"My Soul. Why should the imagination of a man Long past his prime remember things that are Emblematical of love and war? Think of ancestral night that can, If but imagination scorn the earth And intellect is wandering To this and that and t'other thing, Deliver from the crime of death and birth."

"My Soul. Such fullness in that quarter overflows And falls into the basin of the mind That man is stricken deaf and dumb and blind, For intellect no longer knows Is from the Ought, or knower from the Known — That is to say, ascends to Heaven; Only the dead can be forgiven; But when I think of that my tongue's a stone."

"What matter if I live it all once more? Endure that toil of growing up; The ignominy of boyhood; the distress Of boyhood changing into man; The unfinished man and his pain Brought face to face with his own clumsiness; The finished man among his enemies?— How in the name of Heaven can he escape That defiling and disfigured shape The mirror of malicious eyes Casts upon his eyes until at last He thinks that shape must be his shape?"

"I am content to live it all again And yet again, if it be life to pitch Into the frog-spawn of a blind man's ditch, A blind man battering blind men; Or into that most fecund ditch of all, The folly that man does Or must suffer, if he woos A proud woman not kindred of his soul."

"I am content to follow to its source Every event in action or in thought; Measure the lot; forgive myself the lot! When such as I cast out remorse So great a sweetness flows into the breast We must laugh and we must sing, We are blest by everything, Everything we look upon is blest."

"All women dote upon an idle man Although their children need a rich estate. No man has ever lived that had enough Of children’s gratitude or woman’s love."

"Test every work of intellect or faith, And everything that your own hands have wrought And call those works extravagance of breath That are not suited for such men as come Proud, open-eyed and laughing to the tomb."

"My fiftieth year had come and gone, I sat, a solitary man, In a crowded London shop, An open book and empty cup On the marble table-top. While on the shop and street I gazed My body of a sudden blazed; And twenty minutes more or less It seemed, so great my happiness, That I was blessed and could bless."

"Things said or done long years ago, Or things I did not do or say But thought that I might say or do, Weigh me down, and not a day But something is recalled, My conscience or my vanity appalled."

"Seek out reality, leave things that seem."

"God guard me from those thoughts men think In the mind alone; He that sings a lasting song Thinks in a marrow-bone."

"I pray — for word is out And prayer comes round again — That I may seem, though I die old, A foolish, passionate man."

"Whence had they come, The hand and lash that beat down frigid Rome? What sacred drama through her body heaved When world-transforming Charlemagne was conceived?"

": Supernatural Songs, VIII, Whence Had They Come?"

"Then he struggled with the mind; His proud heart he left behind. Now his wars on God begin; At stroke of midnight God shall win."

": Supernatural Songs, IX, The Four Ages of Man"

"All perform their tragic play, There struts Hamlet, there is Lear, That’s Ophelia, that Cordelia."

"Heaven blazing into the head: Tragedy wrought to its uttermost. Though Hamlet rambles and Lear rages, And all the drop-scenes drop at once Upon a hundred thousand stages, It cannot grow by an inch or an ounce."

"Their eyes mid many wrinkles, their eyes, Their ancient, glittering eyes, are gay."

"If soul may look and body touch, Which is the more blest?"

"My temptation is quiet. Here at life’s end Neither loose imagination, Nor the mill of the mind Consuming its rag and bone, Can make the truth known."

"Grant me an old man’s frenzy, Myself must I remake Till I am Timon and Lear Or that William Blake Who beat upon the wall Till Truth obeyed his call."

"Hurrah for revolution and more cannon-shot! A beggar upon horseback lashes a beggar on foot. Hurrah for revolution and cannon come again! The beggars have changed places, but the lash goes on."

"You think it horrible that lust and rage Should dance attention upon my old age; They were not such a plague when I was young; What else have I to spur me into song?"

"You that would judge me, do not judge alone This book or that, come to this hallowed place Where my friends' portraits hang and look thereon; Ireland's history in their lineaments trace; Think where man's glory most begins and ends And say my glory was I had such friends."

"Down the mountain walls From where pan’s cavern is Intolerable music falls. Foul goat-head, brutal arm appear, Belly, shoulder, bum, Flash fishlike; nymphs and satyrs Copulate in the foam."

"Like a long-legged fly upon the stream His mind moves upon silence."

"A bloody and a sudden end, Gunshot or a noose, For Death who takes what man would keep, Leaves what man would lose."

"Because there is safety in derision I talked about an apparition, I took no trouble to convince, Or seem plausible to a man of sense."

"I have found nothing half so good As my long-planned half solitude, Where I can sit up half the night With some friend that has the wit Not to allow his looks to tell When I am unintelligible."

"Players and painted stage took all my love, And not those things that they were emblems of."

"Now that my ladder’s gone, I must lie down where all the ladders start In the foul rag-and-bone shop of the heart."

"Irish poets, earn your trade, Sing whatever is well made, Scorn the sort now growing up All out of shape from toe to top, Their unremembering hearts and heads Base-born products of base beds."

"Under bare Ben Bulben’s head In Drumcliff churchyard Yeats is laid."

"No marble, no conventional phrase; On limestone quarried near the spot By his command these words are cut: Cast a cold eye On life, on death. Horseman, pass by!"

"By mourning tongues The death of the poet was kept from his poems.But for him it was his last afternoon as himself, An afternoon of nurses and rumours; The provinces of his body revolted, The squares of his mind were empty, Silence invaded the suburbs. The current of his feeling failed: he became his admirers.Now he is scattered over a hundred cities And wholly given over to unfamiliar affections; To find his happiness in another kind of wood And be punished under a foreign code of conscience. The words of a dead man are modified in the guts of the living."

"Follow, poet, follow right To the bottom of the night, With your unconstraining voice Still persuade us to rejoice;With the farming of a verse Make a vineyard of the curse, Sing of human unsuccess In a rapture of distress;In the deserts of the heart Let the healing fountains start, In the prison of his days Teach the free man how to praise."

"Yeats was an inexhaustible source of delight. I’ve never known anyone so forgetful of little details. Whenever it came time for his lecture in on the campus, he seized his portfolio and marched over only to find after he arrived on the stage that he had brought the wrong lecture or no lecture at all in an empty portfolio. This was constantly happening."

"I knew Yeats. He made a very strong impression. He wasn't an intimate friend, but I met him at Lady Ottoline Morrell's and he talked to me about how he lived very quietly just seeing a few friends and some witches... He was a very, very unexpected personality. Well, perhaps not unexpected. One might have expected it. But a very unusual personality. Because he was, I think, a very great poet... [H]e talked in this chanting, curious, Celtic voice... He read with his great chanting voice and then he beat time, you know."

"An idea of art opposed to the idea of utility, an idea of an audience opposed to the idea of popularity, an idea of the peripheral becoming the central culture – in these three ideas Yeats provided Irish writing with a programme for action. But whatever its connection with Irish nationalism, it was not, finally, a programme of separation from the English tradition. His continued adherence to it led him to define the central Irish attitude as one of self-hatred... The pathology of literary unionism has never been better defined."

"his poetry is always with me and I know plenty of it off by heart. I often find myself quoting him – my work is full of Yeats ideas and lines which I have absorbed."

"Born into a world in which the doctrine of 'Art for Art's sake' was generally accepted, and living on into one in which art has been asked to be instrumental to social purposes, he held firmly to the right view which is between these, though not in any way a compromise between them, and showed that an artist, by serving his art with entire integrity, is at the same time rendering the greatest service he can to his own nation and to the world."

"There are some poets whose poetry can be considered more or less in isolation, for experience and delight. There are others whose poetry, though giving equally experience and delight, has a larger historical importance. Yeats was one of the latter: he was one of those few whose history is the history of their own time, who are a part of the consciousness of an age which cannot be understood without them. This is a very high position to assign him: but I believe that it is one which is secure."

"When I went to college (from 1959 to 1963), there were no women's studies courses, no anthologies that stressed a female heritage, no public women's movement. Poetry meant Yeats, Lowell, James Dickey. Without even realizing it, I assumed that the voice of the poet had to be male."

"I think more of Yeats sometimes when I write than I do of anything else."

"I think that I just drew a lot of nourishment from the poets that I then was aware of and able to be aware of, poets like William Blake, like Emily Dickinson, like Whitman, people whose—and then later, somewhat later, Yeats, who taught me in fact that poetry could be political and still be incredibly beautiful. And on and on, because one is always reading, one is always extending one’s range into the world of poetry translated from other languages, poetry from other centuries. All of that has been very important to me."

"I was easily entranced by pure sound and still am, no matter what it is saying: and any poet who mixes the poetry of the actual world with the poetry of sound interests and excites me more than I am able to say. In my student years, it was Yeats who seemed to do this better than anyone else. There were lines of Yeats that were to ring in my head for years: "Many times man lives and dies/Between his two eternities,/That of race and that of soul,/And ancient Ireland knew it all..../Did she in touching that lone wing/Recall the years before her mind/Became a bitter, an abstract thing/Her thought some popular enmity:/Blind and leader of the blind/Drinking the foul ditch where they lie?" I could hazard the guess that all the most impassioned, seductive arguments against the artist's involvement in politics can be found in Yeats. It was this dialogue between art and politics that excited me in his work, along with the sound of his language-never his elaborate mythological systems. I know I learned two things from his poetry, and those two things were at war with each other. One was that poetry can root itself in politics. Even if it defends privilege, even if it deplores political rebellion and revolution, it can, may have to, account for itself politically, consciously situate itself amid political conditions, without sacrificing intensity of language. The other, that politics leads to "bitterness" and "abstractness" of mind. makes women shrill and hysterical, and is finally a waste of beauty and talent: "Too long a sacrifice / can make a stone of the heart." There was absolutely nothing in the literary canon I knew to counter the second idea. Elizabeth Barrett Browning's anti-slavery and feminist poetry, H.D.'s anti-war and woman-identified poetry, like the radical-yes, revolutionary-work of Langston Hughes and Muriel Rukeyser, were still buried by the academic literary canon. But the first idea was extremely important to me: a poet-one who was apparently certified-could actually write about political themes, could weave the names of political activists into a poem: "MacDonagh and MacBride/And Connally and Pearce/Now and in time to come/Wherever green is worn/Are changed, changed utterly:/A terrible beauty is born.""

"Barriers dissolve, too, when confronted by the Eastern poems: the poems of the sacred books, in Yeats' translation of the Upanishads, or Isherwood's of the Bhagavad-Gita, and such work as E. Powys Mathers' Black Marigolds and Robert Payne's The White Pony, a rich anthology of Chinese poetry."

"Out of perfection nothing can be made."

"It's only when a man tames his own demons that he becomes the king of himself if not of the world."

"There is an important difference between the Hindu and the Western ideas. In the Biblical tradition, God creates man, but man cannot say that he is divine in the same sense that the Creator is, where as in Hinduism, all things are incarnations of that power. We are the sparks from a single fire. And we are all fire. Hinduism believes in the omnipresence of the Supreme God in every individual. There is no "fall". Man is not cut off from the divine. He requires only to bring the spontaneous activity of his mind stuff to a state of stillness and he will experience that divine principle with him."

"It is ironic that our great western civilization, which has opened to the minds of all mankind the infinite wonders of a universe of untold billions of galaxies should be saddled with the tightest little cosmological image known to mankind? The Hindus with their grandiose Kalpas and their ideas of the divine power which is beyond all human category (male or female). Not so alien to the imagery of modern science that it could not have been put to acceptable use."

"In the absence of an effective general mythology, each of us has his private, unrecognized, rudimentary, yet secretly potent pantheon of dreams."

"It has always been the prime function of mythology and rite to supply the symbols that carry the human spirit forward, in counteraction to those that tend to tie it back. In fact, it may very well be that the very high incidence of neuroticism among ourselves follows the decline among us of such effective spiritual aid. We remain fixated to the unexorcised images of our infancy, and hence disinclined to the necessary passages of our adulthood."

"If we could dredge up something forgotten not only by ourselves but by our whole generation or our entire civilization, we should become indeed the boonbringer, the culture hero of the day—a personage of not only local but world historical moment. In a word: the first work of the hero is to retreat from the world scene of secondary effects to those causal zones of the psyche where the difficulties really reside, and there to clarify the difficulties, eradicate them in his own case (i.e., give battle to the nursery demons of his local culture) and break through to the undistorted, direct experience and assimilation of what C. G. Jung called "the archetypal images." This is the process known to Hindu and Buddhist philosophy as viveka, "discrimination.""

"Dream is personalized myth, myth is depersonalized dream; both myth and dream are symbolic in the same general way of the dynamics of the psyche. But in the dream the forms are quirked by the peculiar troubles of the dreamer, whereas in myth the problem and solutions shown are directly valid for all mankind."

"The multitude of men and women choose the less adventurous way of the comparatively unconscious civic and tribal routines. But these seekers, too, are saved—by the virtue of the inherited symbolic aids of society, the rites of passage, the grace-yielding sacraments, given to mankind of old by the redeemers and handed down through the millenniums. It is only those who know neither an inner call nor an outer doctrine whose plight is truly desperate; that is to say, most of us today, in this labyrinth without and within the heart. Alas, where is the guide, that fond virgin, Ariadne, to supply the simple clue that will give us the courage to face the Minotaur, and the means to find our way to freedom when the monster has been met and slain?"

"Most curiously, the very scientist who, in the service of the sinful king, was the brain behind the horror of the labyrinth, quite as readily can serve the purposes of freedom. But the hero-heart must be at hand. ...He is the hero of the way of thought—singlehearted, courageous, and full of faith that the truth, as he finds it, shall make us free."

"Centuries of husbandry, decades of diligent culling, the work of numerous hearts and hands, have gone into the hackling, sorting, and spinning of this tightly twisted yarn. Furthermore, we have not even to risk the adventure alone; for the heroes of all time have gone before us; the labyrinth is thoroughly known; we have only to follow the thread of the hero-path. And where we had thought to find an abomination, we shall find a god; where we had thought to slay another, we shall slay ourselves; where we had thought to travel outward, we shall come to the center of our own existence; and where we had thought to be alone, we shall be with all the world."

"The happy ending is justly scorned as a misrepresentation; for the world, as we know it, as we have seen it, yields but one ending; death, disintegration, dismemberment, and the crucifixion of our heart with the passing of the forms which we have loved."

"This death to the logic of emotional commitments of our chance moment in the world of space and time, this recognition of, the shift of our emphasis to, the universal life that throbs and celebrates its victory in the very kiss of our own annihilation, this amor fati, "love of fate," love of the fate that is inevitably death, constitutes the experience of the tragic art..."

"There is no make-believe about heaven, future bliss, and compensation, to alleviate the bitter majesty, but only utter darkness, the void of unfulfillment, to receive and eat back the lives that have been tossed forth from the womb only to fail."

"No tribal rite has yet been recorded which attempts to keep winter from descending; on the contrary: the rites all prepare the community to endure, together with the rest of nature, the season of the terrible cold."

"Sober, modern Occidental judgement is founded on a total misunderstanding of the realities depicted in the fairy tale, the myth, and the divine comedies of redemption. These, in the ancient world, were regarded as of a higher rank than tragedy, of a deeper truth, of a more difficult realization, of a sounder structure, and of a revelation more complete."

"The happy ending of the fairy tale, the myth, and the divine comedy of the soul, is to be read, not as a contradiction, but as a transcendence of the universal tragedy of man. ...Tragedy is the shattering of the forms and of our attachment to the forms... the two are the terms of a single mythological theme... the down-going and the up-coming (kathados and anodos), which together constitute the totality of the revelation that is life, and which the individual must know and love if he is to be purged (katharsis=purgatorio) of the contagion of sin (disobedience to the divine will) and death (identification with the mortal form)."

"The passage of the mythological hero may be overground, incidentally; fundamentally it is inward—into depths where obscure resistances are overcome, and long lost, forgotten powers are revivified, to be made available for the transfiguration of the world. ...Something of the light that blazes invisible within the abysses of its normally opaque materiality breaks forth, with an increasing uproar. The dreadful mutilations are then seen as shadows, only, of an immanent, imperishable eternity; time yields to glory; and the world sings with the prodigious, angelic, but perhaps finally monotonous, siren music of the spheres. Like happy families, the myths and the worlds redeemed are all alike."

"(...) we today (in so far as we are unbelievers, or, if believers, in so far as our inherited beliefs fail to represent the real problems of contemporary life) must face alone, or, at best, with only tentative, impromptu, an not often very effective guidance. This is our problem as modern 'enlightened' individuals, for whom all gods and devils have been rationalized out of existence."

"Everywhere, no matter what the sphere of interest (whether religious, political, or personal), the really creative acts are represented as those deriving from some sort of dying to the world; and what happens in the interval of the hero's nonentity, so that he comes back as one reborn, made great and filled with creative power, mankind is also unanimous in declaring. We shall have only to follow, therefore, a multitude of heroic figures through the classic stages of the universal adventure in order to see again what has always been revealed. ...the singleness of the human spirit in its aspirations, powers, vicissitudes, and wisdom."

"For when scrutinized in terms not of what it is but of how it functions, of how it has served mankind in the past, of how it may serve today, mythology shows itself to be as amenable as life itself to the obsessions and requirements of the individual, the race, the age."

"The tribal ceremonies of birth, initiation, marriage, burial, installation, and so forth, serve to translate the individual’s life-crises and life-deeds into classic, impersonal forms. They disclose him to himself, not as this personality or that, but as the warrior, the bride, the widow, the priest, the chieftain; at the same time rehearsing for the rest of the community the old lesson of the archetypal stages."

"Wherever the hero may wander, whatever he may do, he is ever in the presence of his own essence — for he has the perfected eye to see. There is no separateness. Thus, just as the way of social participation may lead in the end to a realization of the All in the individual, so that of exile brings the hero to the Self in all."

"It is not only that there is no hiding place for the gods from the searching telescope and microscope; there is no such society any more as the gods once supported."

"The modern hero-deed must be that of questing to bring to light again the lost Atlantis of the co-ordinated soul."

"We have not even to risk the adventure alone, for the heroes of all time have gone before us — the labyrinth is thoroughly known. We have only to follow the thread of the hero path, and where we had thought to find an abomination, we shall find a god; where we had thought to slay another, we shall slay ourselves; where we had thought to travel outward, we shall come to the center of our own existence. And where we had thought to be alone, we shall be with all the world."

"The achievement of the hero is one that he is ready for and it's really a manifestation of his character. It's amusing the way in which the landscape and conditions of the environment match the readiness of the hero. The adventure that he is ready for is the one that he gets … The adventure evoked a quality of his character that he didn't know he possessed."

"This is the threat to our lives. We all face it. We all operate in our society in relation to a system. Now is the system going to eat you up and relieve you of your humanity or are you going to be able to use the system to human purposes? … If the person doesn't listen to the demands of his own spiritual and heart life and insists on a certain program, you're going to have a schizophrenic crack-up. The person has put himself off center. He has aligned himself with a programmatic life and it's not the one the body's interested in at all. And the world's full of people who have stopped listening to themselves."

"Our life evokes our character and you find out more about yourself as you go on."

"This thing up here, this consciousness, thinks it's running the shop. It's a secondary organ. It's a secondary organ of a total human being, and it must not put itself in control. It must submit and serve the humanity of the body."

"It's a wonderful, wonderful opera, except that it hurts."

"People ask me, "Do you have optimism about the world, about how terrible it is?" And I say, "Yes, it's great the way it is" … I had the wonderful privilege of sitting face to face with [a Hindu guru] and the first thing he said to me was "Do you have a question?", cause the teacher always answers questions... I said, "Yes, I have a question." I said, " Since in Hindu thinking all the universe is divine, a manifestation of divinity itself, how can we say no to anything in the world? How can we say no to brutality to stupidity to vulgarity to thoughtlessness?" And he said, "For you and me, you must say yes." Well, I learned from my friends who were students of his that that happened to be the first question he asked his guru, and we had a wonderful conversation for an hour there."

"Campbell: Eternity isn't some later time. Eternity isn't a long time. Eternity has nothing to do with time. Eternity is that dimension of here and now which thinking and time cuts out. This is it. And if you don't get it here, you won't get it anywhere. And the experience of eternity right here and now is the function of life. There's a wonderful formula that the Buddhists have for the Bodhisattva, the one whose being (sattva) is illumination (bodhi), who realizes his identity with eternity and at the same time his participation in time. And the attitude is not to withdraw from the world when you realize how horrible it is, but to realize that this horror is simply the foreground of a wonder and to come back and participate in it. "All life is sorrowful" is the first Buddhist saying, and it is. It wouldn't be life if there were not temporality involved which is sorrow. Loss, loss, loss. Moyers: That's a pessimistic note. Campbell: Well, you have to say yes to it, you have to say it's great this way. It's the way God intended it."

"Follow your bliss."

"People say that what we're all seeking is a meaning for life. I don't think that's what we're really seeking. I think what we're seeking is an experience of being alive, so that our life experiences on the purely physical plane will have resonance within our own innermost being and reality, so that we actually feel the rapture of being alive. That's what it's all finally about."

"I think it's important to live life with a knowledge of its mystery, and of your own mystery."

"We are standing on a whale fishing for minnows."

"Computers are like Old Testament gods; lots of rules and no mercy."

"Now, what is a myth? The dictionary definition of a myth would be stories about gods. So then you have to ask the next question: What is a god? A god is a personification of a motivating power or a value system that functions in human life and in the universe – the powers of your own body and of nature."

"One thing that comes out in myths is that at the bottom of the abyss comes the voice of salvation. The black moment is the moment when the real message of transformation is going to come. At the darkest moment comes the light."

"Moyers: Do you ever have the sense of... being helped by hidden hands? Campbell: All the time. It is miraculous. I even have a superstition that has grown on me as a result of invisible hands coming all the time — namely, that if you do follow your bliss you put yourself on a kind of track that has been there all the while, waiting for you, and the life that you ought to be living is the one you are living. When you can see that, you begin to meet people who are in your field of bliss, and they open doors to you. I say, follow your bliss and don't be afraid, and doors will open where you didn't know they were going to be."

"The way to find out about your happiness is to keep your mind on those moments when you feel most happy, when you really are happy-not excited, not just thrilled, but deeply happy. This requires a little bit of self analysis. What is it that makes you happy? Stay with it, no matter what people tell you. This is what I call "following your bliss.""

"Moyers: Unlike heroes such as Prometheus or Jesus, we're not going on our journey to save the world but to save ourselves. Campbell: But in doing that you save the world. The influence of a vital person vitalizes, there's no doubt about it. The world without spirit is a wasteland. People have the notion of saving the world by shifting things around, changing the rules, and who's on top, and so forth. No, no! Any world is a valid world if it's alive. The thing to do is to bring life to it, and the only way to do that is to find in your own case where the life is and become alive yourself."

"The image of the cosmos must change with the development of the mind and knowledge; otherwise, the mythic statement is lost, and man becomes dissociated from the very basis of his own religious experience. Doubt comes in, and so forth. You must remember: all of the great traditions, and little traditions, in their own time were scientifically correct. That is to say, they were correct in terms of the scientific image of that age. So there must be a scientifically validated image. Now you know what has happened: our scientific field has separated itself from the religious field, or vice-versa. … This divorce this is a fatal thing, and a very unfortunate thing, and a totally unnecessary thing."

"Heresy is the life of a mythology, and orthodoxy is the death."

"All cultures … have grown out of myths. They are founded on myths. What these myths have given has been inspiration for aspiration. The economic interpretation of history is for the birds. Economics is itself a function of aspiration. It’s what people aspire to that creates the field in which economics works."

"We're in a freefall into future. We don't know where we're going. Things are changing so fast, and always when you're going through a long tunnel, anxiety comes along. And all you have to do to transform your hell into a paradise is to turn your fall into a voluntary act. It's a very interesting shift of perspective and that's all it is... joyful participation in the sorrows and everything changes."

"Marx teaches us to blame society for our frailties, Freud teaches us to blame our parents, and astrology teaches us to blame the universe. The only place to look for blame is within: you didn't have the guts to bring up your full moon and live the life that was your potential."

"Myth is much more important and true than history. History is just journalism and you know how reliable that is."

"You're talking about a search for the meaning of life?" I asked. "No, no, no," he said. "For the experience of being alive."

"To him mythology was "the song of the universe," "the music of the spheres" — music we dance to even when we cannot name the tune."

"The beasts were seen as envoys from that other world, and Campbell surmised "a magical, wonderful accord" growing between the hunter and the hunted, as if they were locked in a "mystical, timeless" cycle of death, burial, and resurrection. Their art — the paintings on cave walls — and oral literature gave form to the impulse we now call religion."

"The images of God are many, he said, calling them "the masks of eternity" that both cover and reveal "the Face of Glory." … However the mystic traditions differ, he said, they are in accord in calling us to a deeper awareness of the very act of living itself. The unpardonable sin, in Campbell's book, was the sin of inadvertence, of not being alert, not quite awake."

"The new discoveries of science "rejoin us to the ancients" by enabling us to recognize in this whole universe "a reflection magnified of our own most inward nature; so that we are indeed its ears, its eyes, its thinking, and its speech — or, in theological terms, God's ears, God's eyes, God's thinking, and God's Word.""

"When he said that myths are clues to our deepest spiritual potential, able to lead us to delight, illumination, and even rapture, he spoke as one who had been to the places he was inviting others to visit."

"He was a man with a thousand stories. This was one of his favorites. In Japan for an international conference on religion, Campbell overheard another American delegate, a social philosopher from New York, say to a Shinto priest, "We've been now to a good many ceremonies and have seen quite a few of your shrines. But I don't get your ideology. I don't get your theology." The Japanese [Shinto priest] paused as though in deep thought and then slowly shook his head. "I think we don't have ideology," he said. "We don't have theology. We dance." And so did Joseph Campbell — to the music of the spheres."

"...a true seeker...should be content with little, and be freed from all inordinate desire. He should treasure the companionship of those that have renounced the world, and regard avoidance of boastful and worldly people a precious benefit. At the dawn of every day he should commune with God, and with all his soul persevere in the quest of his Beloved. He should consume every wayward thought with the flame of His loving mention, and, with the swiftness of lightning, pass by all else save Him."

"Every age hath its own problem, and every soul its particular aspiration. The remedy the world needeth in its present-day afflictions can never be the same as that which a subsequent age may require. Be anxiously concerned with the needs of the age ye live in, and centre your deliberations on its exigencies and requirements."

"It behoveth the sovereigns of the world may God assist them or the ministers of the earth to take counsel together and to adopt one of the existing languages or a new one to be taught to children in schools throughout the world, and likewise one script. Thus the whole earth will come to be regarded as one country."

"O YE PEOPLE THAT HAVE MINDS TO KNOW AND EARS TO HEAR! The first call of the Beloved is this: O mystic nightingale! Abide not but in the rose-garden of the spirit. O messenger of the Solomon of love! Seek thou no shelter except in the Sheba of the well-beloved, and O immortal phoenix! dwell not save on the mount of faithfulness. Therein is thy habitation, if on the wings of thy soul thou soarest to the realm of the infinite and seekest to attain thy goal."

"Say, O brethren! Let deeds, not words, be your adorning."

"Hear no evil, and see no evil, abase not thyself, neither sigh and weep. Speak no evil, that thou mayest not hear it spoken unto thee, and magnify not the faults of others that thine own faults may not appear great; and wish not the abasement of anyone, that thine own abasement be not exposed."

"It is incumbent upon everyone to aid those daysprings of authority and sources of command who are adorned with the ornamant of equity and justice."

"If the learned and worldly-wise men of this age were to allow mankind to inhale the fragrance of fellowship and love, every understanding heart would apprehend the meaning of true liberty, and discover the secret of undisturbed peace and absolute composure."

"The Divine Messengers have been sent down, and their Books were revealed, for the purpose of promoting the knowledge of God, and of furthering unity and fellowship amongst men. But now behold, how they have made the Law of God a cause and pretext for perversity and hatred. How pitiful, how regrettable, that most men are cleaving fast to, and have busied themselves with, the things they possess, and are unaware of, and shut out as by a veil from, the things God possesseth!"

"Justice and equity are twin Guardians that watch over men. From them are revealed such blessed and perspicuous words as are the cause of the well-being of the world and the protection of the nations."

"Be generous in prosperity, and thankful in adversity. Be worthy of the trust of thy neighbor, and look upon him with a bright and friendly face. Be a treasure to the poor, an admonisher to the rich, an answerer to the cry of the needy, a preserver of the sanctity of thy pledge. Be fair in thy judgment, and guarded in thy speech. Be unjust to no man, and show all meekness to all men. Be as a lamp unto them that walk in darkness, a joy to the sorrowful, a sea for the thirsty, a haven for the distressed, an upholder and defender of the victim of oppression. Let integrity and uprightness distinguish all thine acts. Be a home for the stranger, a balm to the suffering, a tower of strength for the fugitive. Be eyes to the blind, and a guiding light unto the feet of the erring. Be an ornament to the countenance of truth, a crown to the brow of fidelity, a pillar of the temple of righteousness, a breath of life to the body of mankind, an ensign of the hosts of justice, a luminary above the horizon of virtue, a dew to the soil of the human heart, an ark on the ocean of knowledge, a sun in the heaven of bounty, a gem on the diadem of wisdom, a shining light in the firmament of thy generation, a fruit upon the tree of humility."

"Rejoice not in the things ye possess; tonight they are yours, tomorrow others will possess them."

"...for each day there is a new problem and for every problem an expedient solution."

"O peoples of the earth! God, the Eternal Truth, is My witness that streams of fresh and soft- flowing waters have gushed from the rocks through the sweetness of the words uttered by your Lord, the Unconstrained; and still ye slumber. Cast away that which ye possess, and, on the wings of detachment, soar beyond all created things. Thus biddeth you the Lord of creation, the movement of Whose Pen bath revolutionized the soul of mankind."

"God's purpose in sending His Prophets unto men is twofold. The first is to liberate the children of men from the darkness of ignorance, and guide them to the light of true understanding. The second is to ensure the peace and tranquillity of mankind, and provide all the means by which they can be established."

"If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation."

"The purpose underlying the revelation of every heavenly Book, nay, of every divinely-revealed verse, is to endue all men with righteousness and understanding, so that peace and tranquillity may be firmly established amongst them. Whatsoever instilleth assurance into the hearts of men, whatsoever exalteth their station or promoteth their contentment, is acceptable in the sight of God."

"Every created thing in the whole universe is but a door leading into His knowledge, a sign of His sovereignty, a revelation of His names, a symbol of His majesty, a token of His power, a means of admittance into His straight Path..."

"The time must come when the imperative necessity for the holding of a vast, an all-embracing assemblage of men will be universally realized. The rulers and kings of the earth must needs attend it, and, participating in its deliberations, must consider such ways and means as will lay the foundations of the world's Great Peace amongst men. Such a peace demandeth that the Great Powers should resolve, for the sake of the tranquillity of the peoples of the earth, to be fully reconciled among themselves. Should any king take up arms against another, all should unitedly arise and prevent him. If this be done, the nations of the world will no longer require any armaments, except for the purpose of preserving the security of their realms and of maintaining internal order within their territories."

"It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. The earth is but one country and mankind its citizens."

"Ye are the fruits of one tree, and the leaves of one branch."

"How puny and insignificant is the evanescent drop when compared with the waves and billows of God's limitless and everlasting Ocean, and how utterly contemptible must every contingent and perishable thing appear when brought face to face with the uncreated, the unspeakable glory of the Eternal!"

"Man is the supreme Talisman. Lack of a proper education hath, however, deprived him of that which he doth inherently possess. Through a word proceeding out of the mouth of God he was called into being; by one word more he was guided to recognize the Source of his education; by yet another word his station and destiny were safeguarded. The Great Being saith: Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom."

"This station is the dying from self and the living in God, the being poor in self and rich in the Desired One. Poverty as here referred to signifieth being poor in the things of the created world, rich in the things of God's world. For when the true lover and devoted friend reacheth to the presence of the Beloved, the sparkling beauty of the Loved One and the fire of the lover's heart will kindle a blaze and burn away all veils and wrappings. Yea, all he hath, from heart to skin, will be set aflame, so that nothing will remain save the Friend."

"He who hath attained this station is sanctified from all that pertaineth to the world. Wherefore, if those who have come to the sea of His presence are found to possess none of the limited things of this perishable world, whether it be outer wealth or personal opinions, it mattereth not. For whatever the creatures have is limited by their own limits, and whatever the True One hath is sanctified therefrom; this utterance must be deeply pondered that its purport may be clear. “Verily the righteous shall drink of a winecup tempered at the camphor fountain.” If the interpretation of “camphor” become known, the true intention will be evident. This state is that poverty of which it is said, “Poverty is My glory.” And of inward and outward poverty there is many a stage and many a meaning which I have not thought pertinent to mention here; hence I have reserved these for another time, dependent on what God may desire and fate may seal."

"This is the plane whereon the vestiges of all things (Kullu Shay') thumb|right|On the horizon of eternity the Divine Face riseth out of the darkness are destroyed in the traveler, and on the horizon of eternity the Divine Face riseth out of the darkness, and the meaning of “All on the earth shall pass away, but the face of thy Lord….” is made manifest."

"O Brother! Not every sea hath pearls; not every branch will flower, nor will the nightingale sing thereon. Then, ere the nightingale of the mystic paradise repair to the garden of God, and the rays of the heavenly morning return to the Sun of Truth—make thou an effort, that haply in this dustheap of the mortal world thou mayest catch a fragrance from the everlasting garden, and live forever in the shadow of the peoples of this city. And when thou hast attained this highest station and come to this mightiest plane, then shalt thou gaze on the Beloved, and forget all else."

"In this Valley, the wayfarer leaveth behind him the stages of the “oneness of Being and Manifestation” and reacheth a oneness that is sanctified above these two stations. Ecstasy alone can encompass this theme, not utterance nor argument; and whosoever hath dwelt at this stage of the journey, or caught a breath from this garden land, knoweth whereof We speak."

"These journeys have no visible ending in the world of time, but the severed wayfarer—if invisible confirmation descend upon him and the Guardian of the Cause assist him—may cross these seven stages in seven steps, nay rather in seven breaths, nay rather in a single breath, if God will and desire it. And this is of “His grace on such of His servants as He pleaseth.”"

"They who soar in the heaven of singleness and reach to the sea of the Absolute, reckon this city—which is the station of life in God—as the furthermost state of mystic knowers, and the farthest homeland of the lovers. But to this evanescent One of the mystic ocean, this station is the first gate of the heart's citadel, that is, man's first entrance to the city of the heart; and the heart is endowed with four stages, which would be recounted should a kindred soul be found"

"We spend our lives trying to unlock the mystery of the universe, but there was a Turkish prisoner, Bahá'u'lláh, in Akka, Palestine who had the Key."

"Those about whom you inquire have moulded with their bones into dust. Nothing but their words remain. When the hour of the great man has struck he rises to leadership; but before his time has come he is hampered in all that he attempts. I have heard that the successful merchant carefully conceals his wealth, and acts as though he had nothing—that the great man, though abounding in achievements, is simple in his manners and appearance. Get rid of your pride and your many ambitions, your affectation and your extravagant aims. Your character gains nothing for all these. This is my advice to you."

"The Tao that can be expressed is not the eternal Tao; The name that can be defined is not the unchanging name. Non-existence is called the antecedent of heaven and earth; Existence is the mother of all things. From eternal non-existence, therefore, we serenely observe the mysterious beginning of the Universe; From eternal existence we clearly see the apparent distinctions. These two are the same in source and become different when manifested. This sameness is called profundity. Infinite profundity is the gate whence comes the beginning of all parts of the Universe."

"The Tao that can be told is not the eternal Tao; The name that can be named is not the eternal name. The nameless is the beginning of heaven and earth. The named is the mother of ten thousand things. Ever desireless, one can see the mystery. Ever desiring, one can see the manifestations. These two spring from the same source but differ in name; this appears as darkness. Darkness within darkness. The gate to all mystery."

"The tao that can be told is not the eternal Tao The name that can be named is not the eternal Name. The unnameable is the eternally real. Naming is the origin of all particular things. Free from desire, you realize the mystery. Caught in desire, you see only the manifestations. Yet mystery and manifestations arise from the same source. This source is called darkness. Darkness within darkness. The gateway to all understanding."

"The tao that can be described is not the eternal Tao. The name that can be spoken is not the eternal Name. The nameless is the boundary of Heaven and Earth. The named is the mother of creation. Freed from desire, you can see the hidden mystery. By having desire, you can only see what is visibly real. Yet mystery and reality emerge from the same source. This source is called darkness. Darkness born from darkness. The beginning of all understanding."

"The way you can go isn't the real way. The name you can say isn't the real name. Heaven and earth begin in the unnamed: name's the mother of the ten thousand things. So the unwanting soul sees what's hidden, and the ever-wanting soul sees only what it wants. Two things, one origin, but different in name, whose identity is mystery. Mystery of all mysteries! The door to the hidden."

"A way can be a guide but not a fixed path names can be given but not permanent labels Nonbeing is called the beginning of heaven and earth being is called the mother of all things Always passionless thereby observe the subtle ever intent thereby observe the apparent These two come from the same source but differ in name both are considered mysteries The mystery of mysteries is the gateway of marvels"

"The Tao is teachable, yet understanding my words is not the same as following the Tao. The guidance is describable, yet knowing the description is not the same as following the guidance. Non-Being guides to the origin of Heaven and Earth. Being guides to the mother of all particular things. Thus, through the guidance of Non-Being, you can observe the beginning; through the guidance of Being, you can observe the returning. Non-Being and Being come out concurrently, but point to different directions; both together can be called the mysterious transforming power. They constantly transform into each other, and form the gateways for all wonderful things."

"The Tao is like a well: used but never used up. It is like the eternal void: filled with infinite possibilities. It is hidden but always present. I don't know who gave birth to it. It is older than God."

"The Tao works like the greatest fountain, it functions perfectly and never overflows. All things spray out from it and return into it, it seems to be the origin of them. It blunts the sharpness of the powerful, untangle the knot of the powerless; softens the glare of the noble, and stays with the humble. Oh, it is hidden so deep that it seems not existing. I do not know its source, but I know it is the source of the Heavenly God."

"The Tao is like a bellows: it is empty yet infinitely capable. The more you use it, the more it produces; the more you talk of it, the less you understand."

"The love of Heaven and Earth is impartial, and they demand nothing from the myriad things. The love of the sages is impartial, and they demand nothing from the people. The cooperation between Heaven and Earth is much like how a bellows works! Within the emptiness there is limitless potential; in moving, it keeps producing without end. Complaining too much only leads to misfortune. It is better to stay in the center of serenity."

"The Tao is called the Great Mother: empty yet inexhaustible, it gives birth to infinite worlds."

"The universe is deathless; Is deathless because, having no finite self, it stays infinite. A sound man by not advancing himself stays the further ahead of himself, By not confining himself to himself sustains himself outside himself: By never being an end in himself he endlessly becomes himself."

"Thirty spokes unite at the single hub; It is the empty space which makes the wheel useful. Mold clay to form a bowl; It is the empty space which makes the bowl useful. Cut out windows and doors; It is the empty space which makes the room useful."

"Because the eye gazes but can catch no glimpse of it, It is called elusive. Because the ear listens but cannot hear it, It is called the rarefied. Because the hand feels for it but cannot find it, It is called the infinitesimal. These three, because they cannot be further scrutinized, Blend into one, Its rising brings no light; Its sinking, no darkness. Endless the series of things without name On the way back to where there is nothing. They are called shapeless shapes; Forms without form; Are called vague semblance. Go towards them, and you can see no front; Go after them, and you see no rear. Yet by seizing on the Way that was You can ride the things that are now. For to know what once there was, in the Beginning, This is called the essence of the Way."

"A leader is best when people barely know that he exists, not so good when people obey and acclaim him, worst when they despise him. Fail to honor people, They fail to honor you. But of a good leader, who talks little, when his work is done, his aims fulfilled, they will all say, "We did this ourselves.""

"Since before time and space were, the Tao is. It is beyond is and is not. How do I know this is true? I look inside myself and see."

"Therefore the Sage embraces the One, And becomes the model of the world. He does not reveal himself, And is therefore luminous. He does not justify himself, And is therefore far-famed. He does not boast himself, And therefore people give him credit. He does not pride himself, And is therefore the ruler among men. It is because he does not contend That no one in the world can contend against him."

"A violent wind does not outlast the morning; a squall of rain does not outlast the day. Such is the course of Nature. And if Nature herself cannot sustain her efforts long, how much less can man!"

"There is a thing inherent and natural, Which existed before heaven and earth. Motionless and fathomless, It stands alone and never changes; It pervades everywhere and never becomes exhausted. It may be regarded as the Mother of the Universe. I do not know its name. If I am forced to give it a name, I call it Tao, and I name it as supreme."

"A good traveler has no fixed plans and is not intent upon arriving. A good artist lets his intuition lead him wherever it wants. A good scientist has freed himself of concepts and keeps his mind open to what is. Thus the Master is available to all people and doesn't reject anyone. He is ready to use all situations and doesn't waste anything. This is called embodying the light."

"Knowing others is intelligence; knowing yourself is true wisdom. Mastering others is strength; mastering yourself is true power."

"Scholars of the highest class, when they hear about the Tao, take it and practice it earnestly. Scholars of the middle class, when they hear of it, take it half earnestly. Scholars of the lowest class, when they hear of it, laugh at it. Without the laughter, there would be no Tao."

"He who knows that enough is enough will always have enough."

"By letting it go it all gets done. The world is won by those who let it go. But when you try and try, the world is beyond the winning."

"To attain knowledge, add things every day. To attain wisdom, remove things every day."

"Block the passages, shut the doors, And till the end your strength shall not fail. Open up the passages, increase your doings, And till your last day no help shall come to you."

"He who knows does not speak; he who speaks does not know."

"The more prohibitions that are imposed on people, The poorer the people become. The more laws and regulations that exist, The more thieves and brigands appear. The more laws and order are made prominent, the more thieves and robbers there will be."

"Governing a large country is like frying a small fish."

"A journey of a thousand [miles] starts with a single step."

"A journey of a thousand miles started with a first step."

"A thousand-mile journey starts from your feet down there."

"Every journey begins with a single step."

"When men lack a sense of awe, there will be disaster."

"People starved because the ruler taxed too heavily."

"People are difficult to be ruled, Because the ruler governs with personal desire and establishes too many laws to confuse the people."

"let people return to the use of knots and be satisfied with their food and pleased with their clothing and content with their homes and happy with their customs let there be another state so near people hear its dogs and chickens but live out their lives without making a visit"

"Wise men don't need to prove their point; men who need to prove their point aren't wise. The Master has no possessions. The more he does for others, the happier he is. The more he gives to others, the wealthier he is. The Tao nourishes by not forcing. By not dominating, the Master leads."

"Truthful words are not fancy; fancy words are not truthful. The good are not argumentative; the argumentative are not quite good. The wise know the truth not by storing up knowledge; those who focus on storing up knowledge do not know the truth. The sage does not hoard for herself. The more she helps others, the richer life she lives. The more she gives to others, the more abundance she realizes. The Tao of heaven benefits all beings without harming anyone. The Tao of the sage assists the people without competing with anyone."

"The mark of a moderate man is freedom from his own ideas. Tolerant like the sky, all-pervading like sunlight, firm like a mountain, supple like a tree in the wind, he has no destination in view and makes use of anything life happens to bring his way."

"Nothing that can be said in words is worth saying."

"I am not at all interested in immortality, only in the taste of tea."

"Give a man a fish and you feed him for a day. Teach him how to fish and you feed him for a lifetime."

"Kindness in words creates confidence. Kindness in thinking creates profoundness. Kindness in giving creates love."

"What I hear, I forget. What I say, I remember. What I do, I understand."

"When the center does not hold, the circle falls apart."

"Life is a series of natural and spontaneous changes. Don't resist them – that only creates sorrow. Let reality be reality. Let things flow naturally forward in whatever way they like."

"Care about people's approval and you will be their prisoner."

"When I am anxious it is because I am living in the future. When I am depressed it is because I am living in the past."

"Go to the people. Live with them. Learn from them. Love them. Start with what they know. Build with what they have. With the best leaders when the work is done, the task accomplished, the people will say, "We have done this ourselves."

"An ant on the move does more than a dozing ox"

"Be careful what you water your dreams with. Water them with worry and fear and you will produce weeds that choke the life from your dream. Water them with optimism and solutions and you will cultivate success. Always be on the lookout for ways to turn a problem into an opportunity for success. Always be on the lookout for ways to nurture your dream."

"We believe that the Daoist tradition started as a response to the excesses of civilization. That was Lao Tzu's deal anyway. Lots of similar traditions dealt with issues of work and status and anxiety and nature the same way. But they were all, pretty much, taken over by fascists and real reactionaries. Even Taoism was taken over by charlatans and phonies. But the pure undogmatic centre of lots of traditions (Christianity, Vedism, Buddhism etc) is all the same. And that's Daoism."

"According to religious scholar Huston Smith, Taoism has only one basic text, the Tao Te Ching (or, in English, The Way and Its Power), a slim volume that, as Smith says, can be read in half an hour or a lifetime. Legend has it that a Chinaman by the name of Lao Tzu one day said "Enough!" (loosely translated from the Chinese), hopped on a water buffalo (possibly with rust coloration), and started heading a-way out west to Tibet. On his way out, someone stopped Lao Tzu and asked if he would write down the tenets of his ethos before leaving town. Being a lazy man, Lao Tzu lodged his water buffalo against an abutment long enough to write the Tao Te Ching's 81 short verses. When finished, he kicked his water buffalo into gear and, tossing his ringer to the man, rode off into the misty horizon of legend and myth. Regardless of whether the legend is true, or whether Lao Tzu even really existed, the Chinaman is not the issue here, Dudes. The issue is that the Tao Te Ching is the perfect expression of Taoism's wu wei of life, or in the parlance of Huston Smith, a life of creative quietude in which "the conscious mind must relax, stop standing in its own light, let go" so that it can flow with the Tao (or Way) of the universe."

"Lao-tse may be regarded as the deepest thinker of Chinese antiquity."

"Helpmeat too, contrasta toga, his fiery goosemother, laotsey taotsey, woman who did, he tell princes of the age about. You sound on me, judges! Suppose we brisken up. Kings! Meet the Mem, Avenlith, all viviparous out of couple of lizards. She just as fenny as he is fulgar. How laat soever her latest still her sawlogs come up all standing. Psing a psalm of psexpeans, apocryphul of rhyme! His cheekmole of allaph foriverever her allinall and his Quran never teach it her the be the owner of thyself."

"My father's favorite book was a copy of Lao Tzu, and seeing it in his hands a lot, I as a kid got interested. Of course, it's very accessible to a kid, it's short, it's kind of like poetry, it seems rather simple. And so I got into that pretty young, and obviously found something that I wanted, and it got very deep into me."

"I think Lao Tse would course you have to act in order to be alive. You do things, and all craft, all skill, all art is action, but I think what the difference is with weaving, the very good weaver-the weavers who know their craft so thoroughly that it is part of them-does it without any fuss, without hard work. It is easy. It is not so much in that case action against non-action-that's more with political choices and things like that. It's whether the work is hard or the work is easy. Lao Tse says, "If you're on the way, if you're following Tao, all work is easy." It becomes part of you, you do it naturally, and then you do it right. Whatever it is it comes right, of course, that's Zen, the whole idea. You make one brush stroke and if it isn't right, it just isn't right, but if it's right, it's perfectly right. It's all mystical, the underlying mysticism, and it's all outlook, but it's also true, you know, when you know your craft perfectly well, when you really know what you're doing, then it's easy, and it's a pleasure."

"If there is one book in the whole of Oriental literature which one should read above all the others, it is, in my opinion, Laotse's Book of Tao. If there is one book that can claim to interpret for us the spirit of the Orient, or that is necessary to the understanding of characteristic Chinese behaviour, including literally "the ways that are dark," it is the Book of Tao. For Laotse's book contains the first enunciated philosophy of camouflage in the world; it teaches the wisdom of appearing foolish, the success of appearing to fail, the strength of weakness and the advantage of lying low, the benefit of yielding to your adversary and the futility of contention for power. It accounts in fact for any mellowness that may be seen in Chinese social and individual behaviour. If one reads enough of this Book, one automatically acquires the habit and ways of the Chinese. I would go further and say that if I were asked what antidote could be found in Oriental literature and philosophy to cure this contentious modern world of its inveterate belief in force and struggle for power, I would name this book of "5,000 words" written some 2,400 years ago. For Laotse (born about 570 B.C.) has the knack of making Hitler and other dreamers of world mastery appear foolish and ridiculous. The chaos of the modem world, I believe, is due to the total lack of a philosophy of the rhythm of life such as we find in Laotse and his brilliant disciple Chuangtse, or anything remotely resembling it. And furthermore, if there is one book advising against the multifarious activities and futile busyness of the modern man, I would again say it is Laotse's Book of Tao. It is one of the profoundest books in the world's philosophy."

"Laotse packs his oracular wisdom into five thousand words of concentrated brilliance. No thinker ever wrote fewer words to embody a whole philosophy and had as much influence upon the thought of a nation."

"Political leaders are never leaders. For leaders we have to look to the Awakeners! Lao Tse, Buddha, Socrates, Jesus, Milarepa, Gurdjiev, Krishnamurti."

"The oldest known Chinese sage is Lao-Tze, the founder of Taoism. "Lao Tze" is not really a proper name, but means merely "the old philosopher." He was (according to tradition) an older contemporary of Confucius, and his philosophy is to my mind far more interesting. He held that every person, every animal, and every thing has a certain way or manner of behaving which is natural to him, or her, or it, and that we ought to conform to this way ourselves and encourage others to conform to it. "Tao" means "way," but used in a more or less mystical sense, as in the text: "I am the Way and the Truth and the Life." I think he fancied that death was due to departing from the "way," and that if we all lived strictly according to nature we should be immortal, like the heavenly bodies."

"The greatest achievement of humanity is not its works of art, science, or technology, but the recognition of its own dysfunction, its own madness. In the distant past, this recognition already came to a few individuals. A man called Gautama Siddhartha, who lived 2,600 years ago in India, was perhaps the first who saw it with absolute clarity. Later the title Buddha was conferred upon him. Buddha means “the awakened one.” At about the same time, another of humanity's early awakened teachers emerged in China. His name was Lao Tzu. He left a record of his teaching in the form of one of the most profound spiritual books ever written, the Tao Te Ching. To recognize one's own insanity, is of course, the arising of sanity, the beginning of healing and transcendence."

"Lao Tzu was able to teach the Tao because he not only could let the Tao guide him and have direct experience of the Tao, but also was able to introduce and utilize the powerful coupling concepts of Non-Being and Being to describe and teach the Tao, so that he knew what he taught and knew how to teach for sure. And this is the main reason for Lao Tzu to be the greatest teacher of the Tao in the history."

"Whoever speaks is not wise, whoever is wise always keep silence; I hear this message from Laozi. If Laozi is a wise man, why did he himself write Dao De Jing which has five thousand words?"

"I was in the death struggle with self: God and Satan fought for my soul those three long hours. God conquered — now I have only one doubt left — which of the twain was God?"

"I am certainly of opinion that genius can be acquired, or, in the alternative, that it is an almost universal possession. Its rarity may be attributed to the crushing influence of a corrupted society. It is rare to meet a youth without high ideals, generous thoughts, a sense of holiness, of his own importance, which, being interpreted, is, of his own identity with God. Three years in the world, and he is a bank clerk or even a government official. Only those who intuitively understand from early boyhood that they must stand out, and who have the incredible courage and endurance to do so in the face of all that tyranny, callousness, and the scorn of inferiors can do; only these arrive at manhood uncontaminated."

"Religion in life is either an amusement and a soporific, or a sham and a swindle."

"I am inclined to agree with the Head Master of Eton that pæderastic passions among schoolboys 'do no harm'; further, I think them the only redeeming feature of sexual life at public schools."

"There seems to be much misunderstanding about True Will ... The fact of a person being a gentleman is as much an ineluctable factor as any possible spiritual experience; in fact, it is possible, even probable, that a man may be misled by the enthusiasm of an illumination, and if he should find apparent conflict between his spiritual duty and his duty to honour, it is almost sure evidence that a trap is being laid for him and he should unhesitatingly stick to the course which ordinary decency indicates ... I wish to say definitely, once and for all, that people who do not understand and accept this position have utterly failed to grasp the fundamental principles of the Law of Thelema."

"Black magic is not a myth. It is a totally unscientific and emotional form of magic, but it does get results — of an extremely temporary nature. The recoil upon those who practice it is terrific. It is like looking for an escape of gas with a lighted candle. As far as the search goes, there is little fear of failure! To practice black magic you have to violate every principle of science, decency, and intelligence. You must be obsessed with an insane idea of the importance of the petty object of your wretched and selfish desires. I have been accused of being a "black magician." No more foolish statement was ever made about me. I despise the thing to such an extent that I can hardly believe in the existence of people so debased and idiotic as to practice it."

"Sit still. Stop thinking. Shut up. Get out! The first two of these instructions comprise the whole of the technique of Yoga. The last two are of a sublimity which it would be improper to expound in this present elementary stage."

"The best models of English writing are Shakespeare and the Old Testament, especially the book of Job, the Psalms, the Proverbs, Ecclesiastes, and the Song of Solomon. ... In writing English the most important quality that you can acquire is style. It makes all the difference to anyone who reads what you write, whether you use the best phrases in the best way."

"Every man and every woman is a star."

"These are fools that men adore; both their Gods & their men are fools. This verse establishes uncompromisingly that all Gods — G capital, that is to say, 'true Gods' — and all men deified by legend or deceit — that is to say, false gods' — are fools. How come? It is a key. Distinction is clearly made between the two types: one are Gods; the other is men."

"I am above you and in you. My ecstasy is in yours. My joy is to see your joy."

"Then saith the prophet and slave of the beauteous one: Who am I, and what shall be the sign? So she answered him, bending down, a lambent flame of blue, all-touching, all penetrant, her lovely hands upon the black earth, & her lithe body arched for love, and her soft feet not hurting the little flowers: Thou knowest! And the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body."

"I am divided for love's sake, for the chance of union."

"Do what thou wilt shall be the whole of the Law."

"Love is the law, love under will."

"Sing the rapturous love-song unto me! Burn to me perfumes! Wear to me jewels! Drink to me, for I love you! I love you!"

"I am the blue-lidded daughter of Sunset; I am the naked brilliance of the voluptuous night-sky."

"To me! To me!"

"The Manifestation of Nuit is at an end."

"I am alone. There is no God where I am."

"Now a curse upon Because and his kin!"

"May Because be accursed for ever!"

"...Wisdom says: be strong! Then canst thou bear more joy. Be not animal; refine thy rapture! If thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein!"

"But exceed! exceed!"

"There is no law beyond Do what thou wilt."

"There is a splendour in my name hidden and glorious, as the sun of midnight is ever the son."

"The ending of the words is the Word Abrahadabra."

"The Book of the Law is Written and Concealed"

"Do what thou wilt shall be the whole of the Law. The study of this Book is forbidden. It is wise to destroy this copy after the first reading. Whosoever disregards this does so at his own risk and peril. These are most dire."

"There is no law beyond Do what thou wilt. Love is the law, love under will."

"The old spelling MAGICK has been adopted throughout in order to distinguish the Science of the Magi from all its counterfeits."

"This book is for ALL: for every man, woman, and child. My former work has been misunderstood, and its scope limited, by my use of technical terms. It has attracted only too many dilettanti and eccentrics, weaklings seeking in "Magic" an escape from reality. I myself was first consciously drawn to the subject in this way. And it has repelled only too many scientific and practical minds, such as I most designed to influence. But MAGICK is for ALL."

"In my third year at Cambridge, I devoted myself consciously to the Great Work, understanding thereby the Work of becoming a Spiritual Being, free from the constraints, accidents, and deceptions of material existence. I found myself at a loss for a name to designate my work, just as H. P. Blavatsky some years earlier. "Theosophy", "Spiritualism", "Occultism", "Mysticism", all involved undesirable connotations. I chose therefore the name. "MAGICK" as essentially the most sublime, and actually the most discredited, of all the available terms. I swore to rehabilitate MAGICK, to identify it with my own career; and to compel mankind to respect, love, and trust that which they scorned, hated and feared. I have kept my Word."

"I must make MAGICK the essential factor in the life of ALL. In presenting this book to the world, I must then explain and justify my position by formulating a definition of MAGICK and setting forth its main principles in such a way that ALL may understand instantly that their souls, their lives, in every relation with every other human being and every circumstance, depend upon MAGICK and the right comprehension and right application thereof."

"Magick is the Science and Art of causing Change to occur in conformity with Will. (Illustration: It is my Will to inform the World of certain facts within my knowledge. I therefore take "magical weapons", pen, ink, and paper; I write "incantations" — these sentences — in the "magical language" ie, that which is understood by the people I wish to instruct; I call forth "spirits", such as printers, publishers, booksellers and so forth and constrain them to convey my message to those people. The composition and distribution of this book is thus an act of Magick by which I cause Changes to take place in conformity with my Will.) In one sense Magick may be defined as the name given to Science by the vulgar."

"The essence of MAGICK is simple enough in all conscience. It is not otherwise with the art of government. The Aim is simply prosperity; but the theory is tangled, and the practice beset with briars. In the same way MAGICK is merely to be and to do. I should add: "to suffer". For Magick is the verb; and it is part of the Training to use the passive voice. This is, however, a matter of Initiation rather than of Magick in its ordinary sense. It is not my fault if being is baffling, and doing desperate!"

"There is a single main definition of the object of all magical Ritual. It is the uniting of the Microcosm with the Macrocosm. The Supreme and Complete Ritual is therefore the Invocation of the Holy Guardian Angel; or, in the language of Mysticism, Union with God."

"Cleanliness is next to Godliness, and had better come first. Purity means singleness. God is one. The Wand is not a Wand if it has something sticking to it which is not an essential part of itself. If you wish to invoke Venus, you do not succeed if there are traces of Saturn mixed up with it."

"The first task of the Magician in every ceremony is therefore to render his Circle absolutely impregnable."

"“The Devil” is, historically, the God of any people that one personally dislikes. This has led to so much confusion of thought that THE BEAST 666 has preferred to let names stand as they are, and to proclaim simply that AIWAZ, the solar-phallic-hermetic “Lucifer,” is His own Holy Guardian Angel, and “The Devil” SATAN or HADIT, the Supreme Soul behind RA-HOOR-KHUIT the Sun, the Lord of our particular unit of the Starry Universe. This serpent, SATAN, is not the enemy of Man, but He who made Gods of our race, knowing Good and Evil; He bade “Know Thyself!” and taught Initiation. He is “the Devil” of the Book of Thoth, and His emblem is BAPHOMET, the Androgyne who is the hieroglyph of arcane perfection."

"Thou spiritual Sun! Satan, Thou Eye, Thou Lust! Cry aloud! Cry aloud! Whirl the Wheel, O my Father, O Satan, O Sun! Thou, the Saviour! Silence! Give me Thy Secret! Give me suck, Thou Phallus, Thou Sun! Satan, thou Eye, thou Lust! Satan, thou Eye, thou Lust! Satan, thou Eye, thou Lust! Thou self-caused, self-determined, exalted, Most High!"

"Now this word SABAF, being by number Three score and Ten, is a name of Ayin, the Eye, and the Devil our Lord, and the Goat of Mendes. He is the Lord of the Sabbath of the Adepts, and is Satan, therefore also the Sun, whose number of Magick is 666, the seal of His servant the BEAST."

"Acts which are essentially dishonourable must not be done; they would be justified only by calm contemplation of their correctness in abstract cases."

"Love is a virtue; it grows stronger and purer and less selfish by applying it to what it loathes; but theft is a vice involving the slave-idea that one's neighbor is superior to oneself."

"Crime, folly, sickness and all phenomena must be contemplated with complete freedom from fear aversion or shame. Otherwise we shall fail to see accurately, and interpret intelligently; in which case we shall be unable to outwit and outfight them."

"It has always been fatal when somebody finds out too much too suddenly. If John Huss had cackled more like a hen, he might have survived Michaelmas, and been esteemed for his eggs. The last fifty years have laid the axe of analysis to the root of every axiom; they are triflers who content themselves with lopping the blossoming twigs of our beliefs, or the boughs of our intellectual instruments. We can no longer assert any single proposition, unless we guard ourselves by enumerating countless conditions which must be assumed."

"The Magician must be wary in his use of his powers; he must make every act not only accord with his Will, but with the properties of his position at the time. It might be my Will to reach the foot of a cliff; but the easiest way — also the speediest, most direct least obstructed, the way of minimum effort — would be simply to jump. I should have destroyed my Will in the act of fulfilling it, or what I mistook for it; for the True Will has no goal; its nature being To Go."

"A parabola is bound by one law which fixes its relations with two straight lines at every point; yet it has no end short of infinity, and it continually changes its direction. The Initiate who is aware Who he is can always check is conduct by reference to the determinants of his curve, and calculate his past, his future, his bearings, and his proper course at any assigned moment; he can even comprehend himself as a simple idea."

"His own infinity becomes zero in relation to that of the least fragment of the solid. He hardly exists at all. Trillions multiplies by trillions of trillions of such as he could not cross the frontier even of breadth, the idea which he came to guess at only because he felt himself bound by some mysterious power."

"His first conception must evidently be a frantic spasm, formless, insane, not to be classed as an articulate thought. Yet, if he develops the faculties of his mind, the more he knows of it the more he sees that its nature is identical with his own whenever comparison is possible. The True Will is thus both determined by its equations, and free because those equation are simply its own name, spelt out fully. His sense of being under bondage comes from his inability to read it; his sense that evil exists to thwart him arises when he begins to learn to read, reads wrong, and is obstinate that his error is an improvement."

"We know one thing only. Absolute existence, absolute motion, absolute direction, absolute simultaneity, absolute truth, all such ideas: they have not, and never can have, any real meaning. If a man in delirium tremens fell into the Hudson River, he might remember the proverb and clutch at an imaginary straw. Words such as "truth" are like that straw. Confusion of thought is concealed, and its impotence denied, by the invention. This paragraph opened with "We know": yet, questioned, "we" make haste to deny the possibility of possessing, or even of defining, knowledge. What could be more certain to a parabola-philosopher that he could be approached in two ways, and two only? It would be indeed little less that the whole body of his knowledge, implied in the theory of his definition of himself, and confirmed by every single experience. He could receive impressions only be meeting A, or being caught up by B. Yet he would be wrong in an infinite number of ways. There are therefore Aleph-Zero possibilities that at any moment a man may find himself totally transformed. And it may be that our present dazzled bewilderment is due to our recognition of the existence of a new dimension of thought, which seems so "inscrutably infinite" and "absurd" and "immoral," etc. — because we have not studied it long enough to appreciate that its laws are identical with our own, though extended to new conceptions."

"The discovery of radioactivity created a momentary chaos in chemistry and physics; but it soon led to a fuller interpretation of the old ideas. It dispersed many difficulties, harmonized many discords, and — yea, more! It shewed the substance of Universe as a simplicity of Light and Life, manners to compose atoms, themselves capable of deeper self-realization through fresh complexities and organizations, each with its own peculiar powers and pleasures, each pursuing its path through the world where all things are possible."

"The Inmost is one with the Inmost; yet the form of the One is not the form of the other; intimacy exacts fitness. He therefore who liveth by air, let him not be bold to breathe water. But mastery cometh by measure: to him who with labour, courage, and caution giveth his life to understand all that doth encompass him, and to prevail against it, shall be increase. "The word of Sin is Restriction": seek therefore Righteousness, enquiring into Iniquity, and fortify thyself to overcome it."

"In this book it is spoken of the Sephiroth and the Paths; of Spirits and Conjurations; of Gods, Spheres, Planes, and many other things which may or may not exist. It is immaterial whether these exist or not. By doing certain things certain results will follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them."

"There is little danger that any student, however idle or stupid, will fail to get some result; but there is great danger that he will be led astray, obsessed and overwhelmed by his results, even though it be by those which it is necessary that he should attain. Too often, moreover, he mistaketh the first resting-place for the goal, and taketh off his armour as if he were a victor ere the fight is well begun. It is desirable that the student should never attach to any result the importance which it at first seems to possess."

"The following is an attempt to systematize alike the data of mysticism and the results of comparative religion. The skeptic will applaud our labours, for that the very catholicity of the symbols denies them any objective validity, since, in so many contradictions, something must be false; while the mystic will rejoice equally that the self-same catholicity all-embracing proves that very validity, since after all something must be true. Fortunately we have learnt to combine these ideas, not in the mutual toleration of sub-contraries, but in the affirmation of contraries, that transcending of the laws of intellect which is madness in the ordinary man, genius in the Overman who hath arrived to strike off more fetters from our understanding."

"Here again, there is no tabulation; for us it is left to sacrifice literary charm, and even some accuracy, in order to bring out the one great point. The cause of human sectarianism is not lack of sympathy in thought, but in speech; and this it is our not unambitious design to remedy."

"I believe in one secret and ineffable LORD; and in one Star in the Company of Stars of whose fire we are created, and to which we shall return; and in one Father of Life, Mystery of Mystery, in His name CHAOS, the sole viceregent of the Sun upon the Earth; and in one Air the nourisher of all that breathes. And I believe in one Earth, the Mother of us all, and in one Womb wherein all men are begotten, and wherein they shall rest, Mystery of Mystery, in Her name BABALON."

"I believe in one Gnostic and Catholic Church of Light, Life, Love and Liberty, the Word of whose Law is THELEMA."

"I believe in the communion of Saints. And, forasmuch as meat and drink are transmuted in us daily into spiritual substance, I believe in the Miracle of the Mass. And I confess one Baptism of Wisdom, whereby we accomplish the Miracle of Incarnation. And I confess my life one, individual and eternal that was, and is, and is to come."

"There is no part of me that is not of the gods!"

"The Many is as adorable to the One as the One is to the Many. This is the Love of These; creation-parturition is the Bliss of the One; coition-dissolution is the Bliss of the Many. The All, thus interwoven of These, is Bliss. Naught is beyond Bliss."

"I slept with faith and found a corpse in my arms on awakening; I drank and danced all night with doubt and found her a virgin in the morning."

"It is a terrible error to let any natural impulse physical or mental stagnate. Crush it out, if you will, and be one with it; or fulfill it, and get it out of the system; but do not allow it to remain there and putrefy. The suppression of the normal sex instinct, for example, is responsible for a thousand ills. In Puritan countries one inevitably finds a morbid preoccupation with sex coupled with every form of perversion and degeneracy."

"In these days, when devils enter into swine, they do not rush violently down a steep place. They call themselves moral reformers, and vote the Prohibition ticket."

"The definition of self-respect contains a clause to include pitiless contempt for some other class. ... English society is impregnated from top to bottom with this spirit. The supreme satisfaction is to be able to despise one's neighbor and this fact goes far to account for religious intolerance. It is evidently consoling to reflect that the people next door are headed for hell."

"Adaptation to one's environment makes for a sort of survival; but after all, the supreme victory is only won by those who prove themselves of so much hardier stuff than the rest that no power on earth is able to destroy them. The people who have really made history are the martyrs."

"The apparent discrepancy in the Gospel narrative aroused no doubt in my mind as to the literal truth of either of the texts. Indeed, my falling away from grace was not occasioned by any intellectual qualms; I accepted the theology of the Plymouth Brethren. In fact, I could hardly conceive of the existence of people who might doubt it. I simply went over to Satan's side; and to this hour I cannot tell why."

"I resolved passionately to reach the spiritual causes of phenomena, and to dominate the material world which I detested by their means. I was not content to believe in a personal devil and serve him, in the ordinary sense of the word. I wanted to get hold of him personally and become his chief of staff."

"My mother was naturally a rather sensual type of woman and there is not doubt that sexual repression had driven her as nearly as possible to the borders of insanity. My cousin Agnes had a house in Dorset Square. My mother took me to tea there one afternoon. A copy of Dr. Pascal was in the room. The word "Zola" caught my mother's eye and she made a verbal assault of hysterical fury upon her hostess. Both women shouted and screamed at each other simultaneously, amid floods of tears. Needless to say, my mother had never read a line of Zola — the name was simply a red rag to a cow. This inconsistency, by the way, seems universal. I have known a printer object to set up "We gave them hell and Tommy", while passing unquestioned all sorts of things to which exception could quite reasonably be taken by narrow-minden imbeciles. The censor habitually passes what I, who am no puritan, consider nauseating filth, while refusing to license Oedipus Rex, which we are compelled to assimilate at school. The country is flooded with the nasty pornography of women writers, while there is an outcry against epoch-making masterpieces of philosophy like Jurgen. The salacious musical comedy goes its libidinous way rejoicing, while Ibsen and Bernard Shaw are on the black list. The fact is, of course, that the puritan has been turned by sexual repression into a sexual pervert and degenerate, so that he is insane on the subject."

"As long as sexual relations are complicated by religious, social and financial considerations, so long will they cause all kinds of cowardly, dishonourable and disgusting behaviour. When war conditions imposed artificial restraint on the sister appetite of hunger, decent citizens began to develop all kinds of loathsome trickery. Men and women will never behave worthily as long as current morality interferes with the legitimate satisfaction of physiological needs. Nature always avenges herself on those who insult her. The individual is not to blame for the crime and insanity which are the explosions consequent on the clogging of the safety valve. The fault lies with the engineer. At the present moment, society is blowing up in larger or smaller spots all over the world, because it has failed to develop a system by which all its members can be adequately nourished without conflict and the waste products eliminated without discomfort."

"The conscience of the world is so guilty that it always assumes that people who investigate heresies must be heretics; just as if a doctor who studies leprosy must be a leper. Indeed, it is only recently that science has been allowed to study anything without reproach."

"To read a newspaper is to refrain from reading something worth while. The natural laziness of the mind tempts one to eschew authors who demand a continuous effort of intelligence. The first discipline of education must therefore be to refuse resolutely to feed the mind with canned chatter. People tell me that they must read the papers so as to know what is going on. In the first place, they could hardly find a worse guide. Most of what is printed turns out to be false, sooner or later. Even when there is no deliberate deception, the account must, from the nature of the case, be presented without adequate reflection and must seem to possess an importance which time shows to be absurdly exaggerated; or vice versa. No event can be fairly judged without background and perspective."

"The pious pretence that evil does not exist only makes it vague, enormous and menacing. Its overshadowing formlessness obsesses the mind. The way to beat an enemy is to define him clearly, to analyse and measure him. Once an idea is intelligently grasped, it ceases to threaten the mind with the terrors of the unknown."

"Destiny is an absolutely definite and inexorable ruler. Physical ability and moral determination count for nothing. It is impossible to perform the simplest act when the gods say "No." I have no idea how they bring pressure to bear on such occasions; I only know that it is irresistible. One may be wholeheartedly eager to do something which is as easy as falling off a log; and yet it is impossible."

"Falsehood is invariably the child of fear in one form or another."

"I embrace hardship and privation with ecstatic delight; I want everything the world holds; I would go to prison or to the scaffold for the sake of the experience. I have never grown out of the infantile belief that the universe was made for me to suck. I grow delirious to contemplate the delicious horrors that are certain to happen to me. This is the keynote of my life, the untrammeled delight in every possibility of existence, potential or actual."

"Modern morality and manners suppress all natural instincts, keep people ignorant of the facts of nature and make them fighting drunk on bogey tales. ... Knowing nothing and fearing everything, they rant and rave and riot like so many maniacs. The subject does not matter. Any idea which gives them an excuse of getting excited will serve. They look for a victim to chivy, and howl him down, and finally lynch him in a sheer storm of sexual frenzy which they honestly imagine to be moral indignation, patriotic passion or some equally avowable emotion. It may be an innocent Negro, a Jew like Leo Frank, a harmless half-witted German; a Christ-like idealist of the type of Debs, an enthusiastic reformer like Emma Goldman or even a doctor whose views displease the Medial Trust."

"I admit that my visions can never mean to other men as much as they do to me. I do not regret this. All I ask is that my results should convince seekers after truth that there is beyond doubt something worth while seeking, attainable by methods more or less like mine. I do not want to father a flock, to be the fetish of fools and fanatics, or the founder of a faith whose followers are content to echo my opinions. I want each man to cut his own way through the jungle."

"Intolerance is evidence of impotence."

"The Camel said that someone, whom she called "the Wizard", wished to communicate with me. I am not a spiritualist who accepts any message as of divine origin. I insist on knowing with whom I am talking, and on his showing such qualities of mind that the communication will benefit me. Now, as it happened, I had a test question to my hand. I had taken the name Baphomet as my motto in the O.T.O. For six years and more I had tried to discover the proper way to spell this name. I knew that it must have eight letters, and also that the numerical and literal correspondences must be such as to express the meaning of the name in such a ways as to confirm what scholarship had found out about it, and also to clear up those problems which archaeologists had so far failed to solve. Here, then, was an ideal test of the integrity and capacity of the Camel's Wizard. I flung the question in his face. "If you possess the superior knowledge which you claim, you can tell me how to spell Baphomet!" The Camel knew nothing of the Hebrew and little of the Greek. She had no idea that a conventional system existed by which one could check the accuracy of any given orthography. Her Wizard answered my question without hesitation. "Wrong," said I, "there must be eight letters." "True," he answered, "there is an R at the end." The answer struck me in the midriff. One theory of the name is that it represents the words βαφὴ μήτεος, the baptism of wisdom; another, that it is a corruption of a title meaning "Father Mithras". Needless to say, the suffix R supported the latter theory. I added up the word as spelt by the Wizard. It totalled 729. This number had never appeared in my Cabbalistic working and therefore meant nothing to me. It however justified itself as being the cube of nine. The word κηφας, the mystic title given by Christ to Peter as the cornerstone of the Church, has this same value. So far, the Wizard had shown great qualities! He had cleared up the etymological problem and shown why the Templars should have given the name Baphomet to their so-called idol. Baphomet was Father Mithras, the cubical stone which was the corner of the Temple. I therefore felt justified in concluding that the Wizard really possessed sufficient intelligence to make it worth my while to listen to him. I hastily recorded the dialogue to that point. My next question inquired his name. He replied "Amalantrah". I added this up. This time the result was conclusive. Its value is 729. Already he had shown me that I, in my office as Baphomet, was the rock on which the New Temple should be built, and he now identified himself with me through his own name being of equivalent value. There was however so far no link between the Order to which he belonged and the Great Order; 729 is not a significant number in the Cabbala of Thelema. But when I asked him to assign a mystic name to the Camel, he replied "Ahitha" which adds to 555, an obvious correlative with my own number in the Great Order, 666."

"The customer is usually wrong; but statistics indicate that it doesn't pay to tell him so."

"As soon as you put men together, they somehow sink, corporatively, below the level of the worst of the individuals composing it. Collect scholars on a club committee, or men of science on a jury; all their virtues vanish, and their vices pop out, reinforced by the self-confidence which the power of numbers is bound to bestow."

"How right politicians are to look upon their constituents as cattle! Anyone who has any experience of dealing with any class as such knows the futility of appealing to intelligence, indeed to any other qualities than those of brutes."

"She certainly gave me what I've been losing. Youth's intensity, its craving, the soul-priapism, huge lust and fierce to her, clamour for her to realize with me that mightiest marriage-dream, that Sacrament of Satan that may be consummated only beneath Night's dome, in utmost silence, because its Elements are not symbols of things, but They themselves."

"When I was Levi, I drew myself as Ayin or Baphomet, 'The Devil' with Beast's Head. This is the Beast throned, crowned, exalted; the leaper, the erect, the butter-in. Her womb is my city, Babel. This Ayin is then my phallic will, my Holy Guardian Angel, Aiwaz, who was afterwards called Satan."

"Come, Come, Come, Aiwaz! Come, thou Devil Our Lord!"

"My light! O my father the Devil! It hath made all things one, being perfect, even as doth the Darkness!"

"And Her Concoction shall be sweet in our mixed mouths, the Sacrament that giveth thanks to Aiwaz, our Lord God the Devil, that He hath fused His Beast's soul with His Scarlet Whore's, to be One Soul completed, that It may set His image in the Temple of Man, and thrust His Will's rod over them and rule them. And that imperléd sea, dark with that oozy shore-mud which it washed, shall wash us, body and mind, of all that is not He, moisten our throats and loosen our loud Song of praise, Thanksgiving unto Him."

"I sing for God, our Devil, our Lord, Aiwaz."

"And know that all my joy, perfect, transcending sense, is given of Aiwaz, whom we call the Devil, whose name is Will, loud-uttered by cocaine, is Love."

"Our Lord the Devil's their Word, the Word Thelema, spoken of me The Beast."

"I with Alostrael alone - we shall do Magick unto our Lord the Devil such as the Earth hath never known."

"Yea! as I loath, I lust; I prostitute myself to thee, perversely prurient - Wilt thou not make this night the nameless nuptial, the Devil thy Lord and mine at Our Black Mass?"

"I invoked Aiwaz, was shown a phantasm of Baphomet, and suddenly determined to recognize this for Him!"

"Knowledge is power; knowledge shared is power lost."

"Though Melville omitted it, Captain Ahab said, "In one sense, Aleister Crowley is lower than whale shit. In another, he's as high as God's hat. The true shaman knows that God's hat is made out of dried whale shit.""

"I think there is too much darkness in magic. I can understand that it is part of the theatre. I can understand Aleister Crowley — who I think was a great intellect that was sometimes let down by his own flair for showmanship — but he did a lot to generate the scary aura of the magician that you find these sad, Crowleyite fucks making a fetish of. The ones who say "oh we’re into Aleister Crowley because he was the wickedest man in the world, and we’re also into Charles Manson because we’re bad. And we are middle-class as well, but we’re bad." There are some people who seek evil — I don't think there is such a thing as evil — but there are people who seek it as a kind of Goth thing. That just adds to the murk to what to me is a very lucid and fluorescent subject. What occultism needs is someone to open the window, it's too stuffy and it smells. Let's get some fresh air, throw open the curtains — I can't go for that posturing, spooky guy stuff."

"Crowley is, admittedly, a complicated case. One can hardly blame people for feeling hatred and fear toward Crowley when Crowley himself so often exulted in provoking just such emotions. Indeed he tended to view those emotions as inevitable, given what he regarded as the revolutionary nature and power of his teachings and the prevailing hypocrisy of society ... Revile Christianity (but not Christ, mind you) as he might, seek its downfall as he did, Crowley desired nothing less than a full-fledged successor religion — complete with a guiding Logos that would endure for millennia, as had the teachings of Jesus. "Thelema" was the Logos Crowley proclaimed, Greek for "Will." "Do what thou wilt shall be the whole of the law" was its central credo. Let us concede that this credo — so redolent, seemingly, of license and anarchy, dark deeds and darker dreams — terrifies on first impact, as does Crowley the man. ... Say what you will of Crowley, judge his failings as you will, there remains a man as protean, brilliant, courageous, flabbergasting, as ever you could imagine. There endure achievements that no reasoned account of his life may ignore..."

"The key to understanding Crowley is the same as the key to understanding the Marquis de Sade. Both wasted an immense amount of energy screaming defiance at the authority they resented so much, and lacked the insight to see that they were shaking their fists as at abstraction."

"It is too easy to see Crowley as an overgrown juvenile delinquent with a passion for self-advertisement. But there was another Crowley, the Crowley recognized and admired by Frank Bennett. Unless we understand this, we totally fail to grasp the extraordinary influence that Crowley could exert on women like Rose and Leah, and on men like Neuberg, Sullivan and Bennett. They came to believe that Crowley was exactly what he claimed to be: a great teacher, the messiah of a new age. And this was not the gullibility of born dupes; Sullivan, at least, was one of the most intelligent men of his age (as his book on Beethoven reveals). Crowley was, in part, a great teacher, a man of profound insights. Mencius says: "Those who follow the part of themselves that is great become great men; those who follow the part of themselves that is small will become small men." But Crowley was a strange mixture who devoted about equal time to following both parts of himself, and so became a curious combination of greatness and smallness. A summary of his life, and his extraordinary goings-on, makes us aware of the smallness; but it would be sheer short-sightedness to overlook the element of greatness that so impressed Bennett."

"She wasn't doing a thing that I could see, except standing there leaning on the balcony railing, holding the universe together."

"I'm aware that many of my friends will be saddened and shocked, or shock-saddened, over some of the chapters in The Catcher in the Rye. Some of my best friends are children. In fact, all my best friends are children. It's almost unbearable for me to realize that my book will be kept on a shelf out of their reach."

"I love to write and I assure you I write regularly... But I write for myself, for my own pleasure. And I want to be left alone to do it."

"There is a marvelous peace in not publishing. ... It's peaceful. Still. Publishing is a terrible invasion of my privacy. I like to write. I live to write. But I write just for myself and my own pleasure. ... I don't necessarily intend to publish posthumously, but I do like to write for myself. ... I pay for this kind of attitude. I'm known as a strange, aloof kind of man. But all I'm doing is trying to protect myself and my work."

"There's no more to Holden Caulfield. Read the book again. It's all there. Holden Caulfield is only a frozen moment in time."

"I never saw so many tigers."

""I see you are looking at my feet," he said to her when car was in motion. "I beg your pardon?" said the woman. "I said I see you're looking at my feet". "I beg your pardon. I happened to be looking at the floor," said the woman, and faced the doors of the car. "If you want to look at my feet, say so," said the young man. "But don't be a God-damned sneak about it." "Let me out here, please," the woman said quickly to the girl operating the car. The car doors opened and the woman got out without looking back. "I have two normal feet and I can't see the slightest God-damned reason why anybody should stare at them," said the young man."

"Outside the building, she started to walk west to Lexington to catch the bus. Between Third and Lexington, she reached into her coat pocket for her purse and found the sandwich half. She took it out and started to bring her arm down, to drop the sandwich into the street, but instead she put it back into her pocket. A few years before, it had taken her three days to dispose of the Easter chick she had found dead on the sawdust in the bottom of her wastebasket."

"He said I was unequipped to meet life because I had no sense of humor."

"I remember wanting to do something about that enormous-faced wristwatch she was wearing — perhaps suggest that she try wearing it around her waist."

"The fact is always obvious much too late, but the most singular difference between happiness and joy is that happiness is a solid and joy a liquid."

"Everybody's a nun."

"Life is a gift horse in my opinion."

"I don't know. Poets are always taking the weather so personally. They're always sticking their emotions in things that have no emotions."

"You love God, don't you?" Nicholson asked, with a little excess of quietness. "Isn't that your forte, so to speak? From what I heard on that tape and from what Al Babcock —" "Yes, sure, I love Him. But I don't love Him sentimentally. He never said anybody had to love Him sentimentally," Teddy said. "If I were God, I certainly wouldn't want people to love me sentimentally. It's too unreliable."

""You know Adam?" Teddy asked him."Do I know who?""Adam. In the Bible."Nicholson smiled. "Not personally," he said dryly."

"Lane was speaking now as someone does who has been monopolizing conversation for a good quarter of an hour or so and who believes he has just hit a stride where his voice can do absolutely no wrong."

"The rest were standing around in hatless, smoky little groups of twos and threes and fours inside the heated waiting room, talking in voices that, almost without exception, sounded collegiately dogmatic, as though each young man, in his strident, conversational turn, was clearing up, once and for all, some highly controversial issue, one that the outside, non-matriculating world had been bungling, provocatively or not, for centuries."

"It's everybody, I mean. Everything everybody does is so — I don't know — not wrong, or even mean, or even stupid necessarily. But just so tiny and meaningless and — sad-making. And the worst part is, if you go bohemian or something crazy like that, you're conforming just as much only in a different way."

"I'm just interested in finding out what the hell goes. I mean do you have to be a goddam bohemian type, or dead, for Chrissake, to be a real poet? What do you want — some bastard with wavy hair?"

"Just because I'm so horribly conditioned to accept everybody else's values, and just because I like applause and people to rave about me, doesn't make it right. I'm ashamed of it. I'm sick of it. I'm sick of not having the courage to be an absolute nobody."

"The facts at hand presumably speak for themselves, but a trifle more vulgarly, I suspect, than facts even usually do."

"Behind the shower curtain, Zooey closed his eyes for a few seconds, as though his own small craft were listing precariously in the wake. Then he pulled back the shower curtain and stared over at the closed door. It was a weighty stare, and relief was not really a great part of it. As much as anything else, it was the stare, not so paradoxically, of a privacy-lover who, once his privacy has been invaded, doesn't quite approve when the invader just gets up and leaves, one-two-three, like that."

"The religious life, and all the agony that goes with it, is just something God sics on people who have the gall to accuse Him of having created an ugly world."

"You still can't love a Jesus as much as you'd like to who did and said a couple of things he was at least reported to have said or done — and you know it. You're constitutionally unable to love or understand any son of God who throws tables around. And you're constitutionally unable to love or understand any son of God who says a human being, any human being — even a Professor Tupper — is more valuable to God than any soft, helpless Easter chick."

"Jesus knew — knew — that we're carrying the Kingdom of Heaven around with us, inside, where we're all too goddam stupid and sentimental and unimaginative to look? You have to be a son of God to know that kind of stuff."

"When you don't see Jesus for exactly what he was, you miss the whole point of the Jesus Prayer. If you don't understand Jesus, you can't understand his prayer — you don't get the prayer at all, you just get some kind of organized cant. Jesus was a supreme adept, by God, on a terribly important mission."

"I like to ride in trains too much. You never get to sit next to the window anymore when you're married."

"I can't see why anybody — unless he was a child, or an angel, or a lucky simpleton like the pilgrim — would even want to say a prayer to a Jesus who was the least bit different from the way he looks and sounds in the New Testament. My God! He's only the most intelligent man in the Bible, that's all! Who isn't he head and shoulders over? Who? Both Testaments are full of pundits, prophets, disciples, favorite sons, Solomons, Isaiahs, Davids, Pauls — but, my God, who besides Jesus really knew which end was up? Nobody. Not Moses. Don't tell me Moses. He was a nice man, and he kept in beautiful touch with his God, and all that — but that's exactly the point. He had to keep in touch. Jesus realized there is no separation from God."

"I swear to you, you're missing the whole point of the Jesus Prayer. The Jesus Prayer has one aim, and one aim only. To endow the person who says it with Christ-Consciousness. Not to set up some little cozy, holier-than-thou trysting place with some sticky, adorable divine personage who'll take you in his arms and relieve you of all your duties and make all your nasty Weltschmerzen and Professor Tuppers go away and never come back. And by God, if you have intelligence enough to see that — and you do — and yet you refuse to see it, then you're misusing the prayer, you're using it to ask for a world full of dolls and saints and no Professor Tuppers."

"Even if you went out and searched the whole world for a master — some guru, some holy man — to tell you how to say your Jesus Prayer properly, what good would it do you? How in hell are you going to recognize a legitimate holy man when you see one if you don't even know a cup of consecrated chicken soup when it's right in front of your nose? Can you tell me that?"

"You can say the Jesus Prayer from now till doomsday, but if you don't realize that the only thing that counts in the religious life is detachment, I don't see how you'll ever even move an inch. Detachment, buddy, and only detachment. Desirelessness. 'Cessation from all hankerings.' It's this business of desiring, if you want to know the goddam truth, that makes an actor in the first place. Why're you making me tell you things you already know? Somewhere along the line — in one damn incarnation or another, if you like — you not only had a hankering to be an actor or an actress but to be a good one. You're stuck with it now. You can't just walk out on the results of your own hankerings. Cause and effect, buddy, cause and effect. The only thing you can do now, the only religious thing you can do, is act. Act for God, if you want to — be God's actress, if you want to. What could be prettier? You can at least try to, if you want to — there's nothing wrong in trying." There was a slight pause. "You'd better get busy, though, buddy. The goddam sands run out on you every time you turn around. I know what I'm talking about. You're lucky if you get time to sneeze in this goddam phenomenal world."

"You raved and you bitched when you came home about the stupidity of audiences. The goddam 'unskilled laughter' coming from the fifth row. And that's right, that's right — God knows it's depressing. I'm not saying it isn't. But that's none of your business, really. That's none of your business, Franny. An artist's only concern is to shoot for some kind of perfection, and on his own terms, not anyone else's."

"Seymour'd told me to shine my shoes just as I was going out the door with Waker. I was furious. The studio audience were all morons, the announcer was a moron, the sponsors were morons, and I just damn well wasn't going to shine my shoes for them, I told Seymour. I said they couldn't see them anyway, where we sat. He said to shine them anyway. He said to shine them for the Fat Lady. I didn't know what the hell he was talking about, but he had a very Seymour look on his face, and so I did it. He never did tell me who the Fat Lady was, but I shined my shoes for the Fat Lady every time I ever went on the air again — all the years you and I were on the program together, if you remember. I don't think I missed more than just a couple of times. This terribly clear, clear picture of the Fat Lady formed in my mind. I had her sitting on this porch all day, swatting flies, with her radio going full-blast from morning till night. I figured the heat was terrible, and she probably had cancer, and — I don't know. Anyway, it seemed goddam clear why Seymour wanted me to shine my shoes when I went on the air. It made sense."

"I don't care where an actor acts. It can be in summer stock, it can be over a radio, it can be over television, it can be in a goddam Broadway theatre, complete with the most fashionable, most well-fed, most sunburned-looking audience you can imagine. But I'll tell you a terrible secret — Are you listening to me? There isn't anyone out there who isn't Seymour's Fat Lady. That includes your Professor Tupper, buddy. And all his goddam cousins by the dozens. There isn't anyone anywhere that isn't Seymour's Fat Lady. Don't you know that? Don't you know that goddam secret yet? And don't you know — listen to me, now — don't you know who that Fat Lady really is? . . . Ah, buddy. Ah, buddy. It's Christ Himself. Christ Himself, buddy."

"For joy, apparently, it was all Franny could do to hold the phone, even with both hands."

"If there is an amateur reader still left in the world — or anybody who just reads and runs — I ask him or her, with untellable affection and gratitude, to split the dedication of this book four ways with my wife and children."

"Franny has the measles, for one thing. Incidentally, did you hear her last week? She went on at beautiful length about how she used to fly all around the apartment when she was four and no one was home. The new announcer is worse than Grant — if possible, even worse than Sullivan in the old days. He said she surely dreamt that she was able to fly. The baby stood her ground like an angel. She said she knew she was able to fly because when she came down she always had dust on her fingers from touching the lightbulbs."

"Charlotte once ran away from me, outside the studio, and I grabbed her dress to stop her, to keep her near me. A yellow cotton dress I loved because it was too long for her."

"I was not only twenty-three, but a conspicuously retarded twenty-three."

"How terrible it is when you say I love you and the person on the other end shouts back "What?""

"I'm a kind of a paranoiac in reverse. I suspect people of plotting to make me happy."

"The human voice conspires to desecrate everything on Earth."

"Marriage partners are to serve each other. Elevate, help, teach, strengthen each other, but above all, serve. Raise their children honorably, lovingly and with detachment. A child is a guest in the house, to be loved and respected — never possessed, since he belongs to God. How wonderful, how sane, how beautifully difficult, and therefore true. The joy of responsibility for the first time in my life."

"I have scars on my hands from touching certain people."

"Do you know what I was smiling at? You wrote down that you were a writer by profession. It sounded to me like the loveliest euphemism I had ever heard. When was writing ever your profession? It's never been anything but your religion."

"Could you try not aiming so much?" he asked me, still standing there. "If you hit him when you aim, it'll just be luck." He was speaking, communicating, and yet not breaking the spell. I then broke it. Quite deliberately. "How can it be luck if I aim?" I said back to him, not loud (despite the italics) but with rather more irritation in my voice than I was actually feeling. He didn't say anything for a moment but simply stood balanced on the curb, looking at me, I knew imperfectly, with love. "Because it will be," he said. "You'll be glad if you hit his marble — Ira's marble — won't you? Won't you be glad? And if you're glad when you hit somebody's marble, then you sort of secretly didn't expect too much to do it. So there'd have to be some luck in it, there'd have to be slightly quite a lot of accident in it."

"Please accept from me this unpretentious bouquet of very early-blooming parentheses: (((())))."

"I don't really deeply feel that anyone needs an airtight reason for quoting from the works of writers he loves, but it's always nice, I'll grant you, if he has one."

"I say that the true artist-seer, the heavenly fool who can and does produce beauty, is mainly dazzled to death by his own scruples, the blinding shapes and colors of his own sacred human conscience."

"But where does by far the bulk, the whole ambulance load, of pain really come from? Where must it come from? Isn't the true poet or painter a seer? Isn't he, actually, the only seer we have on earth? Most apparently not the scientist, most emphatically not the psychiatrist."

"The hallmark, then, of the advanced religious, nonsectarian or any other (and I graciously include in the definition of an "advanced religious," odious though the phrase is, all Christians on the great Vivekananda's terms; i.e, "See Christ, then you are a Christian; all else is talk") — the hallmark most commonly identifying this person is that he very frequently behaves like a fool, even an imbecile."

"It naturally follows that the creature you love next best is the person — the God-lover or God-hater (almost never, apparently, anything in between), the saint or profligate, moralist or complete immoralist — who can write a poem that is a poem."

"Extremes, though, are always risky and ordinarily downright baneful, and the dangers of prolonged contact with any poetry that seems to exceed what we most familiarly know of the first-class are formidable."

"The true poet has no choice of material. The material plainly chooses him, not he it."

"For the faithful, the patient, the hermetically pure, all the important things in this world — not life and death, perhaps, which are merely words, but the important things — work out rather beautifully."

"He had what my brother Walt used to call his Eureka Look, and he wanted to tell me that he thought he finally knew why Christ said to call no man Fool. (It was a problem that had been baffling him all week, because it sounded to him like a piece of advice, I believe, more typical of Emily Post than of someone busily about his Father's Business.) Christ had said it, Seymour thought I'd want to know, because there are no fools. Dopes, yes—fools, no."

"What is it but a low form of prayer when he or Les or anybody else God-damns everything? I can't believe God recognizes any form of blasphemy. It's a prissy word invented by the clergy."

"I asked him what, if anything, got him down about teaching. He said he didn't think that anything about it got him exactly down, but there was one thing, he thought, that frightened him: reading the pencilled notations in the margins of books in the college library."

"If sentiment doesn't ultimately make fibbers of some people, their natural abominable memories almost certainly will."

"I don't suppose a writing man ever really gets rid of his old crocus-yellow neckties. Sooner or later, I think, they show up in his prose, and there isn't a hell of a lot he can do about it."

"Seymour once said that all we do our whole lives is go from one little piece of Holy Ground to the next."

"The mark of the immature man is that he wants to die nobly for a cause, while the mark of a mature man is that he wants to live humbly for one."

"Jesus, he has a helluva talent."

"Nine Stories blew me away‚ I can still remember reading “For Esmé—With Love and Squalor” for the first time, and just weeping with the poignancy...it changed me both spiritually and as a very young writer, because both the insight and the simplicity of the story were within my reach."

"I don't like Salinger, not at all. That last thing isn't a novel anyway, whatever it is. I don't like it. Not at all. It suffers from this terrible sort of metropolitan sentimentality and it's so narcissistic. And to me, also, it seemed so false, so calculated. Combining the plain man with an absolutely megalomaniac egotism. I simply can't stand it."

"In the 60s I was a teenager. I liked Franny & Zooey, really everything by J.D. Salinger. I realized it was important who was talking. If you could tap into that you could get a flow going."

"The refusal to rest content, the willingness to risk excess on behalf of one's obsessions, is what distinguishes artists from entertainers, and what makes some artists adventurers on behalf of us all."

"Mr. Salinger is a very serious artist, and it is likely that what he has to say will find many forms as time goes by-interesting forms, too. His novel, The Catcher in the Rye, 87 was good and extremely moving, although-for this reader-all its virtues can be had in a short story by the same author where they are somehow more at home. What this reader loves about Mr. Salinger's stories is that they honor what is unique and precious in each person on earth. Their author has the courage-it is more like the earned right and privilege-to experiment at the risk of not being understood. Best of all, he has a loving heart."

"Here Mr. Salinger was just Jerry, a quiet man who arrived early to church suppers, nodded hello while buying a newspaper at the general store and wrote a thank-you note to the fire department after it extinguished a blaze and helped save his papers and writings. Despite his reputation, Mr. Salinger “was not a recluse,” said Nancy Norwalk, a librarian at the Philip Read Memorial Library in Plainfield, which Mr. Salinger would frequent. “He was a towns-person.” And last week, after his death, his neighbors would not talk about him, reflecting what one called “the code of the hills.” “Nobody conspired to keep his privacy, but everyone kept his privacy — otherwise he wouldn’t have stayed here all these years,” said Sherry Boudro of nearby Windsor, Vt., who said her father, Paul Sayah, befriended Mr. Salinger in the 1970s. “This community saw him as a person, not just the author of ‘The Catcher in the Rye.’ They respect him. He was an individual who just wanted to live his life.” The curious constantly descended on Cornish and the surrounding area, asking residents for directions to Mr. Salinger’s house. Instead of finding the home, interlopers would end up on a wild goose chase. How far afield the directions went “depended on how arrogant they were,” said Mike Ackerman, owner of the Cornish General Store. Mr. Salinger, he said, “was like the Batman icon. Everyone knew Batman existed, and everyone knows there’s a Batcave, but no one will tell you where it is.”"

"Ana al-Haqq"

"I saw my Lord with the eye of my heart. He said, "Who are you?" I said, "I am You." You are He Who fills all place But place does not know where You are. In my subsistence is my annihilation; In my annihilation, I remain You."

"Concealment does not veil Him His pre-existence preceded time, His being preceded not-being, His eternity preceded limit."

"Other than He cannot be qualified by two (opposite) qualities at one time; yet With Him they do not create opposition. He is hidden in His manifestation, manifest in His concealing."

"He acts without contact, instructs without meeting, guides without pointing. Desires do not conflict with Him, thoughts do not mingle with Him: His essence is without qualification (takyeef), His action without effort (takleef)."

"The beloved does not drink a single drop of water without seeing His Face in the cup. Allah is He Who flows between the pericardium and the heart, just as the tears flow from the eyelids."

"God, Most High, is the very one who Himself affirms His unity by the tongue of whatever of His creatures He wishes. If He Himself affirms His unity by my tongue, it is He and His affair. Otherwise, brother, I have nothing to do with affirming God's Unity."

"Love is in the pleasure of possession, but in the Love of Allah there is no pleasure of possession, because the stations of the Reality are wonderment, the cancelling of the debt which is owed, and the blinding of vision. The Love of the human being for God is a reverence which penetrates the very depths of his being, and which is not permitted to be given except to Allah alone. The Love of Allah for the human being is that He Himself gives proof of Himself, not revealing Himself to anything that is not He."

"In the Name of Allah the Merciful, the Compassionate, Who manifests Himself through everything, the revelation of a clear knowing to whomsoever He wishes, peace be upon you, my son. This praise belongs to Allah Who manifests Himself on the head of a pin to whom He wishes, so that one testifies that He is not, and another testifies that there is none other than He. But the witnessing in the denying of Him is not rejected, and the witnessing in the affirming of Him is not praised."

"From Hallaj, I learned to hunt lions, but I became something hungrier than a lion."

"He says, "There’s nothing left of me. I’m like a ruby held up to the sunrise. Is it still a stone, or a world made of redness? It has no resistance to sunlight." This is how Hallaj said, I am God, and told the truth! The ruby and the sunrise are one. Be courageous and discipline yourself. Completely become hearing and ear, and wear this sun-ruby as an earring."

"This is what is signified by the words Anā l-Ḥaqq, "I am God." People imagine that it is a presumptuous claim, whereas it is really a presumptuous claim to say Ana 'l-'abd, "I am the slave of God"; and Anā l-Ḥaqq, "I am God" is an expression of great humility. The man who says Ana 'l-'abd, "I am the servant of God" affirms two existences, his own and God's, but he that says Anā l-Ḥaqq, "I am God" has made himself non-existent and has given himself up and says "I am God", that is, "I am naught, He is all; there is no being but God's." This is the extreme of humility and self-abasement."

"In fact, at this point in history, the most radical, pervasive, and earth-shaking transformation would occur simply if everybody truly evolved to a mature, rational, and responsible ego, capable of freely participating in the open exchange of mutual self-esteem. There is the "edge of history". There would be a real New Age."

"Modern science is no longer denying spirit. And that, that is epochal. As Hans Küng remarked, the standard answer to "Do you believe in Spirit?" used to be, "Of course not, I'm a scientist", but it might very soon become, "Of course I believe in Spirit. I'm a scientist.""

"Prana is implicate to matter but explicate to mind; mind is implicate to prana but explicate to soul; soul is implicate to mind but explicate to spirit; and the spirit is the source and suchness of the entire sequence."

"An argument can be legitimately sustained only if the participants are speaking about the same level. Argumentation would—for the most part—be replaced with something akin to Niels Bohr's principle of complementarity. Information from and about the different vibratory levels of bands of consciousness—although superficially as different as X-Rays and radio waves—would be integrated and synthesized into one spectrum, one rainbow. … Each band or level, being a particular manifestation of the spectrum, is what it is only by virtue of the other bands. The color blue is no less beautiful because it exists along side the other colors of a rainbow, and "blueness" itself depends upon the existence of the other colors, for if there were no color but blue, we would never be able to see it. In this type of synthesis, no approach, be it Eastern or Western, has anything to lose—rather, they all gain a universal context."

"The real intent of my writing is not to say, you must think in this way. The real intent is: here are some of the many important facets of this extraordinary Kosmos; have you thought about including them in your own worldview? My work is an attempt to make room in the Kosmos for all of the dimensions, levels, domains, waves, memes, modes, individuals, cultures, and so on ad infinitum. I have one major rule: Everybody is right. More specifically, everybody—including me—has some important pieces of truth, and all of those pieces need to be honored, cherished, and included in a more gracious, spacious, and compassionate embrace. To Freudians I say, Have you looked at Buddhism? To Buddhists I say, Have you studied Freud? To liberals I say, Have you thought about how important some conservative ideas are? To conservatives I say, Can you perhaps include a more liberal perspective? And so on, and so on, and so on… At no point I have ever said: Freud is wrong, Buddha is wrong, liberals are wrong, conservatives are wrong. I have only suggested that they are true but partial. My critical writings have never attacked the central beliefs of any discipline, only the claims that the particular discipline has the only truth—and on those grounds I have often been harsh. But every approach, I honestly believe, is essentially true but partial, true but partial, true but partial. And on my own tombstone, I dearly hope that someday they will write: He was true but partial…"

"My ankle hurts from dancing last night, so there is pain, but the pain doesn't hurt me, for there is no me."

"In other words, all of my books are lies. They are simply maps of a territory, shadows of a reality, gray symbols dragging their bellies across the dead page, suffocated signs full of muffled sound and faded glory, signifying absolutely nothing. And it is the nothing, the Mystery, the Emptiness alone that needs to be realized: not known but felt, not thought but breathed, not an object but an atmosphere, not a lesson but a life."

"An integral approach is based on one basic idea: no human mind can be 100% wrong. Or, we might say, nobody is smart enough to be wrong all the time. And that means, when it comes to deciding which approaches, methodologies, epistemologies, or ways or knowing are "correct", the answer can only be, "All of them." That is, all of the numerous practices or paradigms of human inquiry—including physics, chemistry, hermeneutics, collaborative inquiry, meditation, neuroscience, vision quest, phenomenology, structuralism, subtle energy research, systems theory, shamanic voyaging, chaos theory, developmental psychology—all of those modes of inquiry have an important piece of the overall puzzle of a total existence that includes, among other many things, health and illness, doctors and patients, sickness and healing."

"It is the integrative power of vision-logic, I believe, and not the indissociation of tribal magic or the imperialism of mythic involvement that is desperately needed on a global scale. For it is vision-logic with its centauric/planetary worldview that, in my opinion, holds the only hope for the integration of the biosphere and the noosphere, the supranational organization of planetary consciousness, the genuine recognition of ecological balance, the unrestrained and unforced forms of global discourse, the nondominating and noncoercive forms of federated states, the unrestrained flow of worldwide communicative exchange, the production of genuine world citizens, and the enculturation of female agency (i.e., the integration of male and female, in both the noosphere and the biosphere)—all of which, in my opinion, is nevertheless simply the platform for the truly interesting forms of higher and transpersonal states of consciousness lying in our collective future—if there is one."

"The single greatest world transformation would simply be the embrace of global reasonableness and pluralistic tolerance—the global embrace of egoic-rationality (on the way to centauric vision-logic)."

"In other words, the real problem is not exterior. The real problem is interior. The real problem is how to get people to internally transform, from egocentric to sociocentric to worldcentric consciousness, which is the only stance that can grasp the global dimensions of the problem in the first place, and thus the only stance that can freely, even eagerly, embrace global solutions."

"Global consciousness is not an objective belief that can be taught to anybody and everybody, but a subjective transformation in the interior structures that can hold belief in the first place, which itself is the product of a long line of inner consciousness development."

"The more we emphasize teaching a merely Right-Hand map of systems theory or a Gaia Web of Life, instead of equally emphasizing the importance of interior development from egocentric to sociocentric to worldcentric, then the more we are contributing to Gaia's demise."

""Saving the biosphere" depends first and foremost on human beings reaching mutual understanding and unforced agreement as to common ends. And that intersubjective accord occurs only in the noosphere. Anything short of that noospheric accord will continue to destroy the biosphere."

"Studies on testosterone … all point to a simple conclusion. I don't mean to be crude, but it appears that testosterone basically has two, and only two, major drives: fuck it or kill it.And males are saddled with this biological nightmare almost from day one, a nightmare women can barely imagine (except when they are given testosterone injections for medical purposes, which drives them nuts. As one woman put it, "I can't stop thinking about sex. Please, can't you make this stop?")."

"Are the mystics and sages insane? Because they all tell variations on the same story, don't they? The story of awakening one morning and discovering you are one with the All, in a timeless and eternal and infinite fashion. Yes, maybe they are crazy, these divine fools. Maybe they are mumbling idiots in the face of the Abyss. Maybe they need a nice, understanding therapist. Yes, I'm sure that would help. But then, I wonder. Maybe the evolutionary sequence really is from matter to body to mind to soul to spirit, each transcending and including, each with a greater depth and greater consciousness and wider embrace. And in the highest reaches of evolution, maybe, just maybe, an individual's consciousness does indeed touch infinity—a total embrace of the entire Kosmos—a Kosmic consciousness that is Spirit awakened to its own true nature. It's at least plausible. And tell me: is that story, sung by mystics and sages the world over, any crazier than the scientific materialism story, which is that the entire sequence is a tale told by an idiot, full of sound and fury, signifying absolutely nothing? Listen very carefully: just which of those two stories actually sounds totally insane?"

"Gaia's main problems are not industrialization, ozone depletion, overpopulation, or resource depletion. Gaia's main problem is the lack of mutual understanding and mutual agreement in the noosphere about how to proceed with those problems. We cannot rein in industry if we cannot reach mutual understanding and mutual agreement based on a worldcentric moral perspective concerning the global commons. And we reach the worldcentric moral perspective through a difficult and laborious process of interior growth and transcendence."

"Spirit slumbers in nature, awakens in mind, and finally recognizes itself as Spirit in the transpersonal domains."

"There is intersubjectivity woven into the very fabric of the Kosmos at all levels."

"We move from part to whole and back again, and in that dance of comprehension, in that amazing circle of understanding, we come alive to meaning, to value, and to vision: the very circle of understanding guides our way, weaving together the pieces, healing the fractures, mending the torn and tortured fragments, lighting the way ahead—this extraordinary movement from part to whole and back again, with healing the hallmark of each and every step, and grace the tender reward."

"The integral approach is committed to the full spectrum of consciousness as it manifests in all its extraordinary diversity. This allows the integral approach to recognize and honor the Great Holarchy of Being first elucidated by the perennial philosophy and the great wisdom traditions in general. … The integral vision embodies an attempt to take the best of both worlds, ancient and modern. But that demands a critical stance willing to reject unflinchingly the worst of both as well."

"An acknowledgment of the full spectrum of consciousness would profoundly alter the course of every one of the modern disciplines it touches—and that, of course, is an essential aspect of integral studies… A full-spectrum approach to human consciousness and behavior means that men and women have available to them a spectrum of knowing—a spectrum that includes, at the very least, the eye of flesh, the eye of mind, and the eye of spirit."

"The integral vision, I believe, is more than happy to welcome empirical science as a part—a very important part—of the endeavor to befriend the Kosmos, to be attuned to its many moods and flavors and facets and forms. But a more integral psychology goes beyond that … With science we touch the True, the "It" of Spirit. With morals we touch the Good, the "We" of Spirit. What, then, would an integral approach have to say about the Beautiful, the "I" of Spirit itself? What is the Beauty that is in the eye of the Beholder? When we are in the eye of Spirit, the I of Spirit, what do we finally see?"

"Anybody can they say they are being "spiritual"—and they are, because everybody has some type and level of concern. Let us therefore see their actual conception, in thought and action, and see how many perspectives it is in fact concerned with, and how many perspectives it actually takes into account, and how many perspectives it attempts to integrate, and thus let us see how deep and how wide runs that bodhisattva vow to refuse rest until all perspectives whatsoever are liberated into their own primordial nature."

"The Realization of the Nondual traditions is uncompromising: There is only Spirit, there is only God, there is only Emptiness in all its radiant wonder. All the good and all the evil, the very best and the very worst, the upright and the degenerate—each and all are radically perfect manifestations of Spirit precisely as they are. There is nothing but God, nothing but the Goddess, nothing but Spirit in all directions, and not a grain of sand, not a speck of dust, is more or less Spirit than any other."

"There is arguably no more important and pressing topic than the relation of science and religion in the modern world. Science is clearly one of the most profound methods that humans have yet devised for discovering truth, while religion remains the single greatest force for generating meaning. Truth and meaning, science and religion; but we still cannot figure out how to get the two of them together in a fashion that both find acceptable."

"These two enormous forces—truth and meaning—are at war in today's world. … And something sooner or later has to give."

"Within the scientific skeleton of truth, religious meaning attempts to flourish, often by denying the scientific framework itself—rather like sawing off the branch where you cheerily perch. The disgust is mutual because modern science gleefully denies virtually all the basic tenets of religion in general. According to the typical view of modern science, religion is not much more than a holdover from the childhood of humanity, with about as much reality as, say, Santa Claus. Whether the religious claims are more literal (Moses parting the Red Sea) or more mystical (religion involves direct spiritual experience), modern science denies them all, simply because there is no credible empirical evidence for any of them."

"This is a massive and violent schism and rupture in the internal organs of today's global culture and this is exactly why many social analysts believe that if some sort of reconciliation between science and religion is not forthcoming, the future of humanity is, at best, precarious."

"What's my philosophy? In a word, integral. And what on earth—or in heaven—do I mean by "integral"? The dictionary meaning is fairly simple: "comprehensive, balanced, inclusive, essential for completeness." Short definition, tall order."

"We have, for the first time in history, easy access to all of the world's great religions. Examine the many great traditions—from Christianity to Buddhism, Islam to Taoism, Paganism to Neoplatonism—and you are struck by two items: there are an enormous number of differences between them, and a handful of striking similarities. When you find a few essential items that all, or virtually all, of the world's great religions agree on, you have probably found something incredibly important about the human condition, at least as important as, say, a few things that physicists can manage to agree on (which nowadays, by the way, ain't all that impressive)."

"These similarities would seem to suggest, among other things, that there are spiritual patterns at work in the universe, at least as far as we can tell, and these spiritual patterns announce themselves with impressive regularity wherever human hearts and minds attempt to attune themselves to the cosmos in all its radiant dimensions."

"The human organism itself seems to be hardwired for these deep spiritual patterns, although not necessarily for the specific ways that they show up in a particular religion important as those are. Rather, the human being seems imbued by the realities suggested by these cross-cultural spiritual currents and patterns, with which individual religions and spiritual movements resonate, according to their own capacities and to their own degrees of fidelity."

"Attunement could occur through any of the great religions, but would be tied exclusively to none of them. A person could be attuned to an "integral spirituality" while still being a practicing Christian, Buddhist, New-Age advocate, or Neopagan. This would be something added to one's religion, not subtracted from it. The only thing it would subtract (and there's no way around this) is the belief that one's own path is the only true path to salvation."

"Finally, integral spirituality—as the very name "integral" implies—transcends and includes science, it does not exclude, repress, or deny science. To say that the spiritual currents of the cosmos cannot be captured by empirical science is not to say that they deny science, only that they show their face to other methods of seeking knowledge, of which the world has an abundance."

"Let me start with a short and simple list. This is not the last word on the topic, but the first word, a simple list of suggestions to get the conversation going. Most of the great wisdom traditions agree that: 1. Spirit, by whatever name, exists. 2. Spirit, although existing "out there", is found "in here", or revealed within to the open heart and mind. 3. Most of us don't realize this Spirit within, however, because we are living in a world of sin, separation, or duality—that is, we are living in a fallen, illusory, or fragmented state. 4. There is a way out of this fallen state (of sin or illusion or disharmony), there is a Path to our liberation. 5. If we follow this Path to its conclusion, the result is a Rebirth or Enlightenment, a direct experience of Spirit within and without, a Supreme Liberation, which 6. marks the end of sin and suffering, and 7. manifests in social action of mercy and compassion on behalf of all sentient beings. Does a list something like that make sense to you? Because if there are these general spiritual patterns in the cosmos, at least wherever human beings appear, then this changes everything. You can be a practicing Christian and still agree with that list; you can be a practicing Neopagan and still agree with that list."

"It seems as if there are almost two different kinds of religion, one of which brutally divides, and one of which unites (or can unite). How do we tell them apart, and how might we begin to switch allegiance from the former to the latter?"

"In my previous column I didn't spell out, or really indicate what an "integral approach" to spirituality would include. Many readers naturally assumed that this was simply another version of "universalism"—the belief that there are certain truths contained in all the world's religions. But the integral approach emphatically does not make that suggestion. Other readers maintained that I was offering a version of the "perennial philosophy" espoused by Aldous Huxley or Huston Smith. Does the integral approach believe that all religions are saying essentially the same thing from a different perspective? No, almost the opposite. Yet the integral approach does claim to be able to "unite", in some sense, the world's great spiritual traditions, which is what has caused much of the interest in this approach. If humanity is ever to cease its swarming hostilities and be united in one family, without squashing the significant and important differences among us, then something like an integral approach seems the only way. Until that time, religions will continue to brutally divide humanity, as they have throughout history, and not unite, as they must if they are to be a help, not a hindrance, to tomorrow's existence."

"If you are talking to me about your new car, you are the first person, I am the second person, and the car is the third person. These pronouns actually represent three perspectives that human beings can take when they talk about the world or attempt to know the world… The fascinating part is that these three perspectives might actually give rise to art, morals, and science. Or the Beautiful, the Good, and the True: the Beauty that is in the eye (or the "I") of the beholder; the Good or moral actions that can exist between you and me as a "we"; and the objective Truth about third-person objects (or "its") that you and I might discover: hence, art ("I"), morals ("we"), and science ("it")."

"I began my previous Beliefnet column with the line, "Throughout history, religion has been the single greatest source of human-caused wars, suffering, and misery. In the name of God, more suffering has been inflicted than by any other manmade cause." I was, of course, using the word "religion" in its sociological meaning, as any belief invested with "ultimate concern", in which case not only Islam, Christianity, and Shintoism are religions, but Marxism, Nazism, and Eco-terrorism are all versions of religions or religiously held beliefs. Seen as such, the opening sentence is obviously true."

"There are several different meanings of the words "religion" and "spirituality", all of which are important. The whole point about an integral or comprehensive approach is that it must find a way to believably include all of those important meanings in a coherent whole."

"Human beings undergo psychological development. At each level or stage of development, they will see the world in a different way. Hence, each level of development has, as it were, a different religious belief or worldview. This does not make God or Spirit the result of human development; it does, however, make the ways in which humans conceive of God or Spirit the result of development. And this is where it gets really interesting."

"Put bluntly, there is an archaic God, a magic God, a mythic God, a mental God, and an integral God. Which God do you believe in? An archaic God sees divinity in any strong instinctual force. A magic God locates divine power in the human ego and its magical capacity to change the animistic world with rituals and spells. A mythic God is located not on this earth but in a heavenly paradise not of this world, entrance to which is gained by living according to the covenants and rules given by this God to his peoples. A mental God is a rational God, a demythologized Ground of Being that underlies all forms of existence. And an integral God is one that embraces all of the above. Which of those Gods is the most important? According to an integral view, all of them, because each "higher" stage actually builds upon and includes the lower, so the lower stages are more fundamental and the higher stages are more significant, but leave out any one of them and you're in trouble. You are, that is, less than integral, less than comprehensive, less than inclusive in your understanding of God."

"I am in the awkward situation of writing a foreword to a book by a gay person. This is an awkward situation not because Joe Perez is gay, but because I have to point it out. I feel the same damn irritation as having to refer to, say, Edmund White as a "gay writer". Nobody has to point out that I am heterosexual, although now I hear that I am not a heterosexual but a metrosexual, although, in fact, I have never had sex with a metro in my life. But I'm sure it is a wonderful experience."

"The last item—the occasional trip into realms labeled madness—can mean, especially if you are a writer, that you are given to telling the unvarnished, brutal, searing truth, whether society likes it or not. And not the Sylvia Plath look-at-me kinds of truth, but the spiritual-seer and mad-shaman types of truth, the truths that really hurt, the truths that get into society's craw and stick there, causing festering metaphysical sores indicative of social cancers or worse—but also the types of truth that speak to you deeply, authentically, radiantly, if you have the courage to listen."

"What often happens if you study this integral map is that it begins to make room in your psyche, in your being, in your soul, for all the parts of you that were disowned, whether by society, your parents, your peers, whomever. An integral approach even makes room for those who did the disowning to you."

"An integral approach acknowledges that all views have a degree of truth, but some views are more true than others, more evolved, more developed, more adequate. And so let's get that part out of the way right now: homophobia in any form, as far as I can tell, stems from a lower level of human development—but it is a level, it exists, and one has to make room in one's awareness for those lower levels as well, just as one has to include third grade in any school curriculum. Just don't, you know, put those people in charge of anything important."

"A synthesis of science and spirituality seemed like a dream destined to remain unfulfilled. Until I came upon a little book called Quantum Questions. Alone in a small cabin that sits in an enchanted forest on the slopes of the world’s largest active volcano, I encountered something extraordinary. It was a collection of what can only be called mystical writings — and yet these sagacious musings came not from Buddhist monks or Christian saints, but from the founders of quantum physics."

"He whose intellect overcomes his desire is higher than the angels; he whose desire overcomes his intellect is less than an animal."

"The fault is in the one who blames. Spirit sees nothing to criticize."

"This discipline and rough treatment are a furnace to extract the silver from the dross. This testing purifies the gold by boiling the scum away."

"Fortunate is he who does not carry envy as a companion."

"The idol of your self is the mother of all idols. To regard the self as easy to subdue is a mistake."

"If you wish mercy, show mercy to the weak."

"If you dig a pit for others to fall into, you will fall into it yourself."

"Many of the faults you see in others, dear reader, are your own nature reflected in them."

"The lion who breaks the enemy's ranks is a minor hero compared to the lion who overcomes himself."

"Whoever gives reverence receives reverence."

"Were there no men of vision, all who are blind would be dead."

"If you are wholly perplexed and in straits, have patience, for patience is the key to joy."

"If you are irritated by every rub, how will your mirror be polished?"

"Anyone in whom the troublemaking self has died, sun and cloud obey. As his heart is afire with knowledge and love, the sun cannot burn him."

"If you wish to shine like day, burn up the night of self-existence. Dissolve in the Being who is everything."

"There is no worse sickness for the soul, O you who are proud, than this pretense of perfection. The heart and eyes must bleed a lot before self-complacency falls away."

"God turns you from one feeling to another and teaches by means of opposites, so that you will have two wings to fly, not one."

"When the remedy you have offered only increases the disease, then leave him who will not be cured, and tell your story to someone who seeks the truth."

"Whoever enters the Way without a guide will take a hundred years to travel a two-day journey."

"Whoever undertakes a profession without a master becomes the laughingstock of city and town."

"Even though you're not equipped, keep searching: equipment isn't necessary on the way to the Lord."

"If an ant seeks the rank of Solomon, don't smile contemptuously upon its quest. Everything you possess of skill, and wealth and handicraft, wasn't it first merely a thought and a quest?"

"Come, seek, for search is the foundation of fortune: Every success depends upon focusing the heart."

"That which God said to the rose, and caused it to laugh in full-blown beauty, He said to my heart, and made it a hundred times more beautiful."

"Many have been led astray by the Qur'an: by clinging to that rope many have fallen into the well. There is no fault in the rope, O perverse man, for it was you who had no desire to reach the top."

"Some Hindoos were exhibiting an elephant in a dark room, and many people collected to see it. But as the place was too dark to permit them to see the elephant, they all felt it with their hands, to gain an idea of what it was like. One felt its trunk, and declared that the beast resembled a water-pipe; another felt its ear, and said it must be a large fan; another its leg, and thought it must be a pillar; another felt its back, and declared the beast must be like a great throne. According to the part which each felt, he gave a different description of the animal. One, as it were, called it "Dal," and another "Alif.""

"The eye of outward sense is as the palm of a hand, The whole of the object is not grasped in the palm. The sea itself is one thing, the foam another; Neglect the foam, and regard the sea with your eyes."

"When you see anyone complaining of such and such a person's ill-nature and bad temper, know that the complainant is bad-tempered, forasmuch as he speaks ill of that bad-tempered person, because he alone is good-tempered who is quietly forbearing towards the bad-tempered and ill-natured."

"Everyone sees the unseen in proportion to the clarity of his heart, and that depends upon how much he has polished it. Whoever has polished it more sees more — more unseen forms become manifest to him."

"Love is the ark appointed for the righteous, Which annuls the danger and provides a way of escape. Sell your cleverness and buy bewilderment. Cleverness is mere opinion, bewilderment intuition."

"Reason is like an officer when the King appears; The officer then loses his power and hides himself. Reason is the shadow cast by God; God is the sun."

"How can these works and this earning in the way of righteousness be accomplished without a master, O father? Can you practice the meanest profession in the world without a master's guidance?"

"Are you fleeing from Love because of a single humiliation? What do you know of Love except the name? Love has a hundred forms of pride and disdain, and is gained by a hundred means of persuasion. Since Love is loyal, it purchases one who is loyal: it has no interest in a disloyal companion. The human being resembles a tree; its root is a covenant with God: that root must be cherished with all one's might."

"If in thirst you drink water from a cup, you see God in it. Those who are not in love with God will see only their own faces in it."

"The lower self does not want anyone to receive anything from anybody else, and if it is aware of something receiving a special boon, it seeks to destroy it."

"Whatever possessions and objects of its desires the lower self may obtain, it hangs on to them, refusing to let them go out of greed for more, or out of fear of poverty and need."

"I died as a mineral and became a plant, I died as plant and rose to animal, I died as animal and I was Man. Why should I fear? When was I less by dying? Yet once more I shall die as Man, to soar With angels blest; but even from angelhood I must pass on: all except God doth perish. When I have sacrificed my angel-soul, I shall become what no mind e'er conceived. Oh, let me not exist! for Non-existence Proclaims in organ tones, 'To Him we shall return.'"

"This is what is signified by the words Anā l-Ḥaqq, "I am God." People imagine that it is a presumptuous claim, whereas it is really a presumptuous claim to say Ana 'l-'abd, "I am the slave of God"; and Anā l-Ḥaqq, "I am God" is an expression of great humility. The man who says Ana 'l-'abd, "I am the servant of God" affirms two existences, his own and God's, but he that says Anā l-Ḥaqq, "I am God" has made himself non-existent and has given himself up and says "I am God", that is, "I am naught, He is all; there is no being but God's." This is the extreme of humility and self-abasement."

"The branch might seem like the fruit's origin: In fact, the branch exists because of the fruit."

""There's no courage", The Prophet said, "before the war has begun." Drunkards vaunt their bravery when you speak of war. But in the blaze of battle they scatter like mice. I'm astonished by the man who wants purity And yet trembles when the harshness of polishing begin... When a man beats a carpet again and again It's not the carpet he's attacking, but the dirt in it."

"Love is the path and road of our Prophet We were born from Love and Love was our mother. O you who are our mother, you are hidden within veils, Concealed from our disbelieving natures"

"The fire of Love cooks me Every night it drags me to the Tavern. It seats me with the People of the Tavern So that no one except the People of the Tavern will know me."

"By eating meagerly, you become clever and aware. And by eating gluttonously, you become foolish and idle. Your being full of misery is entirely from your gluttony. You will become less miserable if you become a sparse eater."

"If you dwell with unaware people, you will be cold, But if you dwell with aware ones, you will be a true man Go, and build your hermit cell inside a furnace, like gold If you go out of the furnace, you will be frozen solid"

"Dwell in the place where your companions are spiritual heroes, So that they may wash the foul soot from your [heart] Don't think about their faults, for they Will know about it before you think."

"I am so happy, I cannot be contained in the world; But like a spirit, I am hidden from the eyes of the world. If the foot of the trees were not tied to earth, they would be pursuing me; For I have blossomed so much, I am the envy of the gardens."

"Study me as much as you like, you will not know me, for I differ in a hundred ways from what you see me to be. Put yourself behind my eyes and see me as I see myself, for I have chosen to dwell in a place you cannot see."

"We have a way from this visible world to the Unseen, for we are the companions of religion's messenger. We have a way from the house to the garden, we are the neighbor of the cypress and jasmine. Every day we come to the garden and see a hundred blossoms. In order to scatter them among the lovers, we will our robes to overflowing... Behold our words! They are the fragrance of those roses--we are the rosebush of certainty's rosegarden."

"Little by little, wean yourself. This is the gist of what I have to say. From an embryo, whose nourishment comes in the blood, move to an infant drinking milk, to a child on solid food, to a searcher after wisdom, to a hunter of more invisible game. Think how it is to have a conversation with an embryo. You might say, "The world outside is vast and intricate. There are wheatfields and mountain passes, and orchards in bloom. At night there are millions of galaxies, and in sunlight the beauty of friends dancing at a wedding." You ask the embryo why he, or she, stays cooped up in the dark with eyes closed. Listen to the answer. There is no "other world." I only know what I've experienced. You must be hallucinating."

"Our caravan leader is the pride of the world, Mustafa [Muhammad]."

"Everyone has been made for some particular work, and the desire for that work has been put in every heart."

"The men of God are like fishes in the ocean; they pop up into view on the surface here and there and everywhere, as they please."

"Let the beauty of what you love be what you do."

"I want a heart which is split, part by part, because of the pain of separation from God, so that I might explain my longing and complaint to it."

"The Sufi is hanging on to Muhammad, like Abu Bakr."

"I am the servant of the Qur'an as long as I have life. I am the dust on the path of [Muhammad], the Chosen one. If anyone quotes anything except this from my sayings, I am quit of him and outraged by these words"

"You were born with wings. Why prefer to crawl through life?"

"I have endowed everyone with a temperament of his own, given everyone an idiom of his own; so that what is praise for him is blame for thee, what is honey for him is poison for thee, what is light for him is fire for thee, what is rose for him is thorn for thee, what is good for him is evil for thee, what is beautiful for him is ugly for thee. In the people of Hindustan the idiom of Hindustan is praiseworthy; in the people of Sind, the idiom of Sind is praiseworthy. I do not see the outward and the speech; I see the inward and the state [of feeling]. For the heart is the substance and speech an accident. So, the accident is subservient, the substance is the [real] object. The religion of love stands apart from all religions. For lovers the [only] religion and creed is God."

"Wherever you stand, be the soul of that place."

"Seek truth from thought, not in mouldy books. Look in the sky to find the moon, not in the pool."

"Ah, me! so poor, can I declare that friend, who never had another friend his like,—none, therefore, who could know his soul?"

"Supreme Being soars above thought and imagination. We are lost when we would comprehend or even suspect that which he is. How vain, then, to seek words worthy of that Being! Let it suffice us to adore in reverent silence!"

"Thou, nearer to me than I to myself."

"O heart! weak follower of the weak, That thou shouldst traverse land and sea, In this far place that God to seek Who long ago had come to thee!"

"The prophets hear in their mind voices that others never perceive, as the voices of the Peris, which, although they sound out clearly, are never apprehended by our ears."

"This universe is a drop from the ocean of his beauty, unable from its fulness to find place in the parent bosom."

""Tell me, gentle traveller, thou Who hast wandered far and wide, Seen the sweetest roses blow And the brightest rivers glide,— Say, of all thine eyes have seen, Which the fairest land has been.""Lady, shall I tell thee where Nature seems most blest and fair, Far above all climes beside?— ’Tis where those we love abide; And that little spot is best Which the loved one’s foot hath pressed."Though it be a fairy space, Wide and spreading is the place; Though ’twere but a barren mound, ’Twould become enchanted ground. With thee, yon sandy waste would seem The margin of Al Cawthar's stream; And thou canst make a dungeon’s gloom A bower where new-born roses bloom."

"When rises the sun and chases the night, What need have we then of the lamp for a light? When the friend all beloved appears to the eye, What want dost thou feel that the post bring him nigh? But when the rose-time is past, and the rose-bloom gone by, Then gladly the eye seeks the water of roses to spy. Is the Master within to thy soul not revealed? Well then may’st thou turn to the Volume of message unsealed."

"As water from the glasses is all poured into one vessel, so all the praises are mingled together. Since He that is celebrated is wholly one, all religions form but one religion."

"The compass only serves to direct the prayers of those who are outside of the Caaba, whilst within it no one knows the use of it."

"I was, ere a name had been named upon earth, Ere one trace yet existed of aught that has birth; When the locks of the Loved One streamed forth for a sign, And being was none save the Presence Divine. Ere the veil of the flesh for Messiah was wrought, To the godhead I bowed in prostration of thought. I measured intently, I pondered with heed (But, ah, fruitless my labor!) the cross and its creed. To the pagod I rushed and the magian's shrine, But my eye caught no glimpse of a glory divine. The reins of research to the Caaba I bent, Whither, hopefully thronging, the old and young went. Candahár and Herát searched I wistfully through, Nor above nor beneath came the Loved One to view. I toiled to the summit, wild, pathless, and lone, Of the globe-girding Kâf, but the phœnix had flown. The seventh earth I traversed, the seventh heaven explored, But in neither discerned I the court of the Lord. I questioned the pen and the tablet of fate, But they whispered not where He pavilions his state. My vision I strained, but my God-scanning eye No trace that to godhead belongs could descry. But when I my glance turned within my own breast, Lo, the vainly sought Loved One, the godhead confessed! In the whirl of its transport my spirit was tossed, Till each atom of separate being I lost; And the bright sun of Tauriz, a madder than me, Or a wilder, hath never yet seen, nor shall see."

"If this world were our abiding place, we might complain that it makes our bed so hard: But it is only our night-quarters on a journey; and who can expect home comforts?"

"The reed bewailed departed bliss and present woe: "Plucked untimely from my native banks, my heart is torn, that through me may sound the notes that charm the grave and gay. Who that hears my strains knows the secret of my bleeding heart?" Not fruitless was the pain of the reed that made it melodious. And thou, brave heart, arise. Be free of every chain, though blazing with gold. Be nobly bold. Follow the true bride of thy life, though her name be Sorrow. Let the shell perish, that the pearl may appear. Men may not know the secret of thy sad life, but through a bruised heart must be breathed the strain of love and hope which shall enrapture human souls."

"As the stranger, far distant in foreign climes, draws towards home, so the soul, from midst of this world of multiplicity, pants and soars upward to the Unity."

"Rabia, sick upon her bed, By two saints was visited, Holy Malik, Hassan wise,— Men of mark in Moslem eyes. Hassan says, "Whose prayer is pure Will God's chastisements endure." Malik, from a deeper sense, Uttered his experience: "He who hears his Master's voice Will in chastisement rejoice."Rabia saw some selfish will In their maxims lingering still, And replied, "O men of grace! He who sees his Master's face, Will not in his prayer recall That he is chastised at all.""

"I once journeyed long, said Dakiki, seeking the souls wherein my friend had mirrored himself,—in the drop of the: bucket to find the sea and its wealth, in the atoms, in the sunbeam, to know the great sun.I came in my wanderings to the shore of ocean, where time and space disappeared from my thought. Seven lights I saw, whose flames lapped the heavens. Again the lights flowed together, the lights joined in one whose splendor cleft the bosom of the skies. Amazed, overcome, I sank to the ground; but when I awoke, instead of the flame, seven persons I see walking on shore. I could not trust my eyes, since; instead of seven men, seven trees come to view. Their peaks transcend the throne-dwelling of God, their roots pierce the inmost recesses of earth and the deeps.But, wonder of wonders over all! to no eyes but mine was the vision revealed. Hundred thousands pass along there, but never one sees the trees and their fruits. A strange spell is upon their organs: they see the mote in the sunbeam, but never the sun.I shout to them, Hither: come here, eat this fruit, living bread you shall find. They laugh at me, call me foolish, giddy, and demented. But I know I don’t dream. Yet never could I hold my senses sound, were it not that every instant the fruits refresh and inspire me.Then of a sudden again the fruits and trees evanish, and seven persons appear before me. Seven blend in one, one flows out and divides into seven."

"Allah!" was all night long the cry of one oppressed with care, Till softened was his heart, and sweet became his lips with prayer. Then near the subtle tempter stole, and spake: "Fond babbler, cease! For not an 'Here am I' has God e'er sent to give thee peace." With sorrow sank the suppliant's soul, and all his senses fled; But, lo! at midnight the good angel Chiser came and said: "What ails thee now, my child, and why art thou afraid to pray? And why thy former love dost thou repent? declare and say." "Ah!" cries he, "never once spake God to me, 'Here am I, son.' Cast off, methinks I am, and warned far from his gracious throne." To whom the angel answered: "Hear the word from God I bear: 'Go tell,' he said, 'yon mourner, sunk in sorrow and despair, Each "Lord, appear!" thy lips pronounce, contains my "Here am I!" A special messenger I send beneath thine every sigh, And, sleeping in thy "Come, O Lord!" there lies "Here, son!" from me.'"

"Love is the water of life; receive it in thy heart and soul."

"None but the sun can display the sun."

"Pants thy spirit to be gifted With a deathless life, Let it seek to be uplifted O’er earth’s storm and strife. Spurn its joys,—its ties dissever, Hopes and fears divest; Thus, aspire to live for ever, Be for ever blest."

"'Tis marvellous by what way thou wentest from the world Thou didst strongly shake thy wings and feathers and having broken thy cage Didst ae to the air and journey towards the world of soul. Thou wert a favourite falcon kept in captivity by an old woman When thou heard’st the falcon-drum, thou didst fly away into the void."

"After all soul is linked to body Though it in nowise resembles the body The power of the light of the eye is mated with fat The light of the heart is hidden in a drop of blood Joy harbours in the kidneys and pain in the liver The lamp of reason in the brains of the head. These connections are not without a why and how But reason is at a loss to understand the how."

"For this cause, O son, the Prince of men declared 'The majority of those in Paradise are the foolish'. Cleverness is as a wind raising storms of pride Be foolish, so that your heart may he at peace."

"This world of illusions, fancies, desires and fears Is a mighty obstacle in the traveller's path. Thus when these forms of delusive imaginations Misled Abraham, who was a very mountain of wisdom. He said of the star 'This is my Lord'. Having fallen into the midst of the world of illusion Seeing then that this world of eye-fascinating illusion Seduced from the right path such a mountain as Abraham. So that he said of the star 'This is my Lord', What will not its illusions effect on a stupid ass?"

"First he appeared in the class of inorganic things, Next he passed therefrom into that of plants, For years he lived as one of the plants, Remembering naught of his inorganic state so different, And when he passed from the vegetive to the animal state He had no remembrance of his state as a plant."

"The prophets chose the better part, futurity. The foolish chose the worst, the world's fatuity. Each bird will flock with birds of its own feather still The cock well knows his mate and follows where she will."

"The lover is a monarch; two worlds lie at his feet; The king pays no heed to what lies at his feet; 'Tis love and the lover that live to all eternity Set not thy heart on aught else; 'tis only borrowed."

"The root of hatred is hell and that hate of yours Is a part of that whole and is the foe of your religion Since you are a part of hell, beware! For the part ever tends towards its whole But if you are a portion of heaven, O renowned one, Your joy will be as lasting as heaven itself."

"Let us seek refuge with Allah from Satan; Alas! we are perishing from his insolence. The dog is one yet he enters a thousand forms; Whatever he enters, straight becomes himself; Whatever makes you shiver, know he is in it, The Devil is hidden beneath its outward form. When he finds no form at hand, he enters your thoughts To cause them to draw you into sin."

"For love of our Almighty God, the Lord of all, Who would not die; a stock, a block, we needs must call."

"Imitate the water-wheel that groans and weeps; By prayers and groans and tears a man his heart pure keeps; Wouldst thou shed tears? Feel pity when thou meetest woe, Wouldst mercy find? Show mercy, when men bow them low."

"How many sparks of fire from flint and steel have flown How many hearts like tinder, make those sparks their own. But in the dark some thief his finger presses there And every train puts out that has been lighted here. Extinguished if those sparks were not, a flame would rise A burning light be kindled, flashing beyond the skies A thousand snares are laid to catch our tripping feet But Lord, if thou us shield, harm never shall us meet. If but Thy grace will guide us, lead us on our way, No thief can steal our peace of mind, our light of day."

"Our celestial spirit is free to eternity, Although for a short time we are imprisoned in forms of flesh."

"With thee hell would he a mansion of delight With thee a prison would be a rose garden."

"With thee how should we be afraid of loss O thou, who turnest every loss to gain."

"Why, when God’s earth is so wide, have you fallen asleep in prison?"

"The majority of those in Paradise are the simple Who have escaped the snares of philosophy. Strip yourself bare of overweening intellect That grace may ever be shed upon you from above."

"Whereas want of fidelity is shameful even in dogs, How can it be right in men? God Almighty himself makes boast of fidelity Saying 'Who is more faithful to his promise than we?'"

"Open your arms if you desire an embrace, Break the idol of clay that you may behold the face of the fair."

"Earth receives the seed and guards it, Trustfully it dies: Then what teeming life rewards it, For self-sacrifice. With green leaf and clustering blossom Clad, or golden fruit, See it from earth’s cheerless bosom Ever sunward shoot."

"Hearken to the reed-flute, how it discourses When complaining of the pains of separation; 'Ever since they tore me from my osier-bed, My plaintive notes have moved men and women to tears. I burst my breast striving to give vent to sighs, And to express the pangs of yearning for my home; He who abides far away from his home, Is ever longing for the day he shall return.'"

"Come, come for you will not find another friend like Me, Where indeed is a Beloved like Me in all the world? Come, come, and do not spend your life in wandering to and fro, Since there is no market elsewhere for your money."

"Come, and think of Me, Who gave you the faculty of thought, Since from my mine you may purchase an ass-load of rubies; Come, advance towards Him Who gave you a foot, Look with all your eyes upon Him Who gave you an eye."

"That spiritual garden accompanies them everywhere Yet it is never revealed to the eyes of the people, Its fruits ever asking to be gathered, Its fount of life welling up to be drunk."

"We used to be on the earth, ignorant of the earth, Ignorant of the treasure buried within it."

"Thou wert a love-lorn nightingale among owls, The scent of the rose-garden reached thee, and thou didst go to the rose-garden. Thou didst suffer sore headache from this bitter ferment, At last thou wentest to the tavern of eternity."

"'Tis slave-caressing thy love has practised, Else, where is the heart worthy of that love? Every heart that has slept one night in thine air Is like radiant day; thereby the air is illuminated."

"How many letters thou writest with Thy Almighty pen Through marvelling thereat stones become as wax; These letters exercise and perplex reason, Write on, O skilful Fair-writer, Imprinting every moment on Not-being the fair forms Of the world of ideals to confound all thought."

"Mine eye is from that source, and from another universe Here a world and there a world: I am seated on the threshold; On the threshold are they alone, whose eloquence is mute, 'Tis enough to utter this intimation: say no more, draw back thy tongue."

"What pearl art thou that none possesseth the price of thee? What does the world possess that is not thy gift?"

"Why does not the soul take wing when from the glorious presence A speech of sweet favour comes to it saying, 'Aloft!'"

"Why should a falcon not fly from the quarry towards the King When it hears by drum and drum-stick the notice of 'Return?' Why should not every Sufi begin to dance like a mote, In the sun of eternity that it may deliver him from decay."

"When the sun goeth up, where stayeth night? When the joy of bounty came, where lagged affliction?"

"Weave no more with soot, like the spider, a web of care, Wherein both woof and warp are rotten. While thou art silent, His speech is thy speech, While thou weavest not, God is the weaver."

"When thou seest in the pathway a severed head, Which is rolling toward our field, Ask of it, ask of it the secrets of the heart, For of it thou wilt learn our hidden mystery."

"How long shall we, like children in the earthly sphere Fill our lap with dust and stones and sherds? Let us give up the earth and fly heavenwards, Let us flee from childhood to the banquet of men."

"Were there no hostility, war would be impossible, Hadst thou no lust, obedience to the law could not be Hadst thou no concupiscence there could be no abstinence Where no antagonist exists, what need is there of armies?"

"Such grace and beauty and loveliness and bestowal of life, O misery and error, if anyone dispense with Him! Fly, fly O bird, to thy native home, For thou hast escaped from the cage, and thy pinions are outspread. Travel away from the bitter stream towards the water of life, Return from the vestibule to the high seat of the soul."

"Whereas the springhead is undying, its branch gives water continually; Since neither can cease, why are you lamenting? Conceive the Soul as a fountain and these created things as rivers; While the fountain flows, the rivers run from it Put grief out of your head, and keep quaffing this river water, Do not think of the water failing; for this water is without end."

"When you have seen the millstone turning round, Then, prithee, go and see the stream that turns it. When you have seen the dust rising up into the air, Go and mark the air in the midst of the dust. You see the kettles of thought boiling over, Look with intelligence at the fire beneath them. God said to Job "Out of my clemency I have given a grain of patience to every hair of thine" Look not then, so much at your own patience, After seeing patience, look to the giver of patience."

"Our wakefulness fetters our spirits, Then our souls are a prey to various whims, Thoughts of loss and gain and fears of misery. They retain not purity nor dignity nor lustre, Nor aspiration to soar heavenwards. That one is really sleeping who hankers after each whim And holds parley with each fancy."

"As there are many demons with men’s faces, It is wrong to join hands with every one."

"Since the latter of your states were better than the former, Seek annihilation and adore change of state; You have already seen hundreds of resurrections Occur every moment from your origin till now; One from the inorganic state to the vegetive state, From the vegetive state to the animal state of trial; Thence again to rationality and good discernment, Again you will rise from this world of sense and form."

"Since you are properly a clod you will not rise into the air; You will rise into the air if you break and become dust, If you break not, He who moulded you will break you."

"Having chosen thy Director, be not weak of heart Nor yet sluggish and lax like water and mud; But if thou takest umbrage at every rub How wilt thou become a polished mirror?"

"When God decides to humble any sinner proud A demon stirs this last to insult some man of God And he whom God elects to cloak where 'tis he halts Has grace bestowed on him to cover others' faults."

"Since all things are dependent on probability, Religion is so first of all, for thereby you find release. In this world no knocking at the door is possible Save hope, and God knows what is best."

"When the preacher himself has no light or life, How can his words yield leaves and fruit? He impudently preaches to others to walk aright, While himself he is unsteady as a reed shaken by wind. Thus though his preaching is very eloquent, It hides within it unsteadiness in the faith."

"When thou endurest not the pains of abstinence, And fulfillest not the terms, thou gainest no reward; How easy those terms! how abundant that reward! A reward that enchants the heart and charms the soul."

"Should envy fill thy breast ’gainst one that envies not Foul stains ensue; thy heart’s impure; all good’s forgot Prostrate thyself then at the feet of holy men, Cast dust upon thy head, God’s pardon to obtain."

"When the discourse touched on the matter of love, Pen was broken and paper torn; None but the sun can display the sun. If you would see it displayed, turn not away from it."

"Traditional knowledge when inspiration is available Is like making ablutions with sand when water is near Make yourself ignorant, be submissive, and then You will obtain release from your ignorance."

"When, O spiritual one, thou hast become thy own fortune Then, being thyself thy fortune, thou wilt never lose it How, O fortunate one, cans't thou ever lose thyself When thy real self is thy treasure and thy kingdom."

"When the drop departed from its native home and returned It found a shell and became a pearl. Did not Joseph go on a journey from his father weeping? Did he not in the journey come to fortune and kingdom and victory?"

"As the arrow speeds from the bow, like the bird of your imagination Know that the Absolute will certainly flee from the imaginary; His name will flee when it sees an attempt at speech; He will flee from you so that if you limn his picture The picture will fly from the tablet, the impression will flee from the soul."

"Thou wilt never more endure without the flame, when thou hast known the rapture of burning. If the water of life should come to thee, it would not stir thee from the flame."

"O brave friend, grasp His skirt, Who is removed alike from the world above and below; Who will abide with thee in the house and abroad When thou lackest house and home He will bring forth peace out of perturbations And when thou art afflicted, will keep His promise."

"The seed of the spirit sown beneath this water and clay (the body) Becomes not a tree until it reach Thy spring."

"Pass over names and look to qualities So that qualities may lead thee to essence; The differences of sects arise from His names When they pierce to His essence, they find His peace."

"There is a tradition ‘The heart is like a feather In the desert, which is borne captive by the winds; The wind drives it everywhere at random, Now to right and now to left in opposite directions.’"

"David said ‘O Lord, since Thou hast no need of us, Say then, what wisdom was there in creating the two worlds?’ God said to him ‘O temporal man, I was a hidden treasure; I sought that that treasure of loving kindness and bounty should be revealed.’"

"One must have king-recognising eyes To recognise the king in each disguise."

"Let others grow pale from fear of misfortune, Do thou smile like the rose at loss and gain. For the rose, though its petals be torn asunder Still smiles on, and it is never cast down. It says ‘Why should I fall into grief in disgrace? I gather beauty even from the thorn of disgrace.’ What is Sufism? ’Tis to find joy in the heart Whensoever distress and care assail it."

"O heart, why art thou a captive in the earth that is passing away? Fly forth from this enclosure, since thou art a bird of the spiritual world; Thou art a darling bosom-friend, thou art always behind the secret veil; Why dost thou make thy dwelling-place in this perishable abode?"

"The spirit ever leads to haunts of holy men, The flesh would cast thee in the pit of sin again. Beware! Feed thou thy soul with love from holy ground; Make haste! seek means of grace from one who grace hath found."

"Yesterday the Master with a lantern was roaming about the city, Crying ‘I am tired of devil and beast, I desire a man.’"

"It behoves not, son, to beat a drum under a quilt, Plant like brave men, thy banner in the midst of the desert."

"This world which is only a dream Seems to the sleeper as a thing enduring for ever But when the morn of the last day shall dawn, The sleeper will escape from the cloud of illusion."

"Makers of base coin hate the daylight Coins of pure gold love the daylight, Because daylight is the mirror that reflects them So that they see their own perfect beauty. God has named the resurrection ‘that day,’ Day shows off the beauty of red and yellow."

"O lovers, O lovers, it is time to abandon the world, The drum of departure reaches my spiritual ear from heaven Behold, the driver has risen and made ready the files of camels And begged us to acquit him of blame; why, O travellers are you asleep? These sounds before and behind are the din of departure and of the camel-bells; With each moment a soul and a spirit is setting off into the void."

"O the many pure heads scattered beneath the clay, That thou mayest know the head depends on that other head; That original head hidden, and this derived head manifest, Forasmuch as behind this world lies the infinite universe."

"O Brother, you are essentially thought, All the rest of you is bone and sinew, If your thoughts are rose-like, you are a rose-garden If they are thorn-like, you are fuel for the furnace."

"Ah! many are the conditions which at first are hard, But are afterwards relieved and lose their harshness Oftentimes hope succeeds to hopelessness Many times does sunlight succeed to darkness."

"Thou who dost blame injustice in mankind 'Tis but the image of thine own dark mind; In them reflected all thy nature is With all its angles and obliquities; Around thyself thyself the noose hast thrown And dost a self-inflicted wound bemoan; ‘Back to each other we reflections throw’ So spoke the holy Prophet long ago: And he who gazes through a glass that’s dim What wonder if the world look dark to him?"

"O indestructible Love! O divine minstrel Thou art both stay and refuge; a name equal to thee I have not found."

"Whence did this breath come to thee, O my soul; Whence this throbbing, O my heart? O bird, speak the language of birds I can understand thy hidden meaning. The soul answered ‘I was in the divine factory While the house of water-and-clay was a-baking I was flying away from the material workshop While the workshop was being created When I could resist no more, they dragged me To mould me into shape like a ball.’"

"How blessed are the eyes that smart with sorrow’s brine, How blessed is the heart inflamed with love divine! Contrition’s tears are ever hallowed by heaven’s smile, The latter end of all things man should scan awhile."

"Lo! a besotted fool like thee to scorn, The votaries of love! God’s wine has drowned Thy wits and bidden thee wrestle with thy Lord, As when a bird his airy flight resumes Exultingly, nor dreads the distant lure, Fate to his bosom speeds the shaft of woe."

"O Thou, who art my soul’s comfort in the season of sorrow, O Thou, who art my spirit’s treasure in the bitterness of dearth, That which the imagination has not conceived, that which the understanding has not seen, Visiteth my soul from thee; hence in worship I turn towards Thee."

"O Thou, Who art exempt from ‘us’ and ‘we’ Who pervadest the spirits of all men and women; When man and woman become one, thou art that one. When their union is dissolved, lo Thou abidest. Thou hast made these ‘us’ and ‘we’ for that purpose To wit, to play chess with them by thyself."

"O chosen cup-bearer, O apple of mine eyes, the like of thee, Ne’er appeared in Persia, nor in Arabia have I found it; Pour out wine till I become a wanderer from myself, For in self-hood and existence I have felt only fatigue."

"Thee to thy goal wit-sharpening will not bring, Only the broken-hearted find the favour of the king."

"The philosopher denies the existence of the Devil At the same time he is the Devil’s laughing-stock. If thou hast not seen the Devil, look at thyself, Without demon’s aid how came that blue turban on thy brow."

"Alas for this life so light, beware of this slumber so heavy, O soul seek the Beloved, O friend seek the Friend O watchman be wakeful; it behoves not a watchman to sleep."

"Thought is an arrow shot by God into the air How can it stay in the air? It returns to God."

"The angel grew with knowledge, the beast with ignorance, Man remained in dispute between them. Sometimes knowledge draws him to the seventh heaven, Sometimes ignorance drags him down, so that (he says) 'Come what will!'"

"The ice that remains in the shade is frozen It saw not the brilliance of my glowing sun. All ice that has seen the smile of the sun’s face Grows itself again, and says ‘I am the water of life.’"

"In man’s esteem the world is vast without an end With Power Infinite compared, a grain of sand The world’s around the soul a dismal prison den Arise! Escape! Regain the fields at large! Be men!"

"If wheat were not valued as sweet and good for food, The cheat who shows wheat and sells barley would make no profit. Say not then that all these creeds are false The false ones ensnare hearts by the scent of truth. Say not that they are all erroneous fancies There is no fancy in the universe without some truth. In the crowd of rag-wearers there is one faqir, Search well and find out that true one."

"If there were no bitter things, And no opposition of fair and foul, stone and pearl, And no lust or Satan or concupiscence, And no wounds or war or fraud, Pray, O destroyer of virtue, by what name and title Could the King of kings address his slaves? How could He say ‘O temperate’ or ‘O meek one,’ Or ‘O courageous one’ or ‘O wise one.’"

"If you desire that God may be pleasing to you, Then look at Him with the eyes of those that love Him. Look not at that Beauty with your own eyes, Look at that Object of desire with His votaries’ eyes."

"Though thy nurse may frighten thee away from water Do thou fear not, but haste on into the ocean; Thou art a duck, and flourishest on land and water, And dost not like a domestic fowl dig up the house."

"The soul of the prophet cares for nought but God, It has nothing to do with approving or disapproving His works."

"Human reason is drowned like the high mountains In the flood of illusion and vain imaginations. The very mountains are overwhelmed by this flood, Where is safety to be found save in Noah's ark? By illusions that plunder the road of faith The faithful have been split into seventy-two sects; But the man of conviction escapes illusion, He does not mistake his eye-brow for the new moon."

"Why should setting be injurious to the sun and moon? To thee it seems a setting, but ’tis a rising; Tho’ the vault seems a prison, ’tis the release of the soul."

"Weep that at length thou may’st be of a smiling countenance, For this lamentation hath great value with God; And the value which sorrow hath there, where else has it such? Happy the eye that thus weeps, Noble the heart that thus burns, In the end all our weeping shall be turned to smiles, The man who considers the end is a blessed servant."

"You say 'Although the fear of loss is before me, Yet I feel greater fear in remaining idle. I have a better hope through exerting myself My fear is increased by remaining idle.' Why then, O faint-hearted one in the matter of religion, Are you paralysed by the fear of loss? See you not how the traders in this market of ours Make large profits, both apostles and saints?"

"O man of double vision, hearken with attention, Seek a cure for your defective sight by listening Many are the holy words that find no entrance Into blind hearts but they enter hearts full of light. But the deceits of Satan enter crooked hearts Even as crooked shoes fit crooked feet."

"They say ‘What is love?’ Say ‘renunciation of will’ Whoso has not escaped from will, no will has he."

"He said ‘Who is at the door?’ Said I ‘Thy humble servant.’ He said ‘What business have you?’ Said I ‘Lord, to greet thee.’ He said ‘How long will you push?’ Said I ‘Till thou call.’ He said ‘How long will you glow?’ Said I ‘Till resurrection.’"

"‘Qh heart,’ said I, ‘may it bless thee To have entered the circle of lovers, To look beyond the range of the eye To penetrate the windings of the bosom.’"

"He saith ‘These saints are My children Though remote and alone and away from their Lord. For their trial they are orphans and wretched Yet in love I am ever holding communion with them. Thou art backed by all My protection, My children are as it were parts of Me."

"He speaks to the rose’s ear and causes it to bloom, (He speaks to the stone and it becomes a jewel of the mine), He speaks a spell to body and it becomes soul, He speaks to the sun and it becomes a fount of light Again in its ear He whispers a word of power And its face is darkened as by a hundred eclipses."

"He said ‘O friends, God has given me inspiration Oftentimes strong counsel is suggested to the weak. The wit taught by God to the bee Is withheld from the lion and the wild ass. It fills its cells with liquid sweets, For God opens the door of this knowledge to it. The skill taught by God to the silkworm Is a learning beyond the reach of the elephant."

"The khalifa said to Laila ‘Art thou really she For whom Majnun lost his head and went distracted? Thou art not fairer than many other fair ones.’ She replied, ‘Be silent; thou art not Majnun! If thou hadst Majnun’s eyes, The two world’s would be within thy view."

"The Prophet said to Ali ‘O Ali Thou art the Lion of God, a hero most valiant; Yet confide not in thy lion-like valour But seek refuge under the palm-trees of the truth Come under the shadow of the Man of Reason, Thou canst not find it in the road of the traditionists. His shadow on earth is as that of Mount Qaf, His spirit is as a Simurgh soaring on high. Were I to tell his praises till the last day My words would not be too many nor admit of curtailment; That sun is hidden in the form of a man Understand me. Allah knows the truth."

"The Prophet said that God has declared, ‘I am not contained in aught above or below, I am not contained in earth or sky or even In highest heaven, know this for a surety, O beloved, Yet am I contained in the believer’s heart, If ye seek Me, search in such hearts.’"

"Cease to behave as wolves and dogs that you may experience the Shepherd’s love."

"As a stone which is changed into a pure ruby Is filled with the bright light of the sun, In that stone its own properties abide not It is filled with the sun’s properties altogether."

"You wish to have both God and the base world together, This is impossible, ridiculous and mad."

"God sent the prophets for this purpose Namely to sever infidelity from faith, Infidel and faithful, Mussalman and Jew, Before the prophets came, seemed all as one."

"All the four elements are seething in this cauldron (the world) None is at rest, neither earth nor fire nor water nor air Now earth takes the form of grass on account of desire Now water becomes air for the sake of this affinity, By way of unity water becomes fire Fire also becomes air in this expanse by reason of love."

"Both sorts of bee (i.e. bee and wasp) draw nourishment from one place but from this comes the sting and from that other the honey. Both sort of deer feed on the same grass and water; by this only dung is produced, by that pure musk. Both reeds (the common reed and the sugar-cane) are fed from one source; this one is hollow, while that one is full of sugar."

"He, the door of whose breast has been opened, sees the sun reflected in every atom."

"Impossibities are possible to Him, The stubbornest is docile when His will curbs whim, The blind from birth, the leper, e’en the dead arise Whole, sound, whene’er the Omnipotent ‘Come forth!’ but cries. His smallest daily toil, a work-like pleasure still, Is to send forth three armies, bound to work His will."

"Every moment the voice of Love is coming from left and right We are bound for heaven; who has a mind to sight-seeing?"

"Every form you see has its archetype in the placeless world, If the form perished, no matter, since its original is everlasting, Every fair shape you have seen, every deep saying you have heard, Be not cast down that it perished, for that is not so."

"Sensual desire is a bridle and men are as camels Do not suppose there is any bridle except that for the senseless camel."

"The noise of clapping of hands is never heard From one of thy hands unaided by the other hand The man athirst cries, ‘Where is delicious water?’ Water too cries ‘Where is the water-drinker?’ This thirst in my soul is the attraction of the water I am the water’s and the water is mine."

"Know you a name without a thing answering to it? Have you ever plucked a rose (Gul) from Gaf and Lam? You name His name; go seek the reality named by it. Look for the moon in heaven, not in the water. If you desire to rise above mere names and letters Make yourself free from self at one stroke."

"Ah! O crow, give up this life and live anew! In view of God’s changes cast away your life! Choose the new, give up the old, For each single present year is better than three past."

"Ah! make not thyself a eunuch, become not a monk, Because chastity is mortgaged to lust. Without lust, denial of lust is impossible, No man can display bravery against the dead."

"His argument is this; he says again and again ‘If there were aught beyond this life, we should see it.’ But if the child sees not the state of reason, Does the man of reason therefore forsake reason? And if the man of reason sees not the state of love Is the blessed moon of love thereby eclipsed?"

"Jesus, thy spirit, is present beside thee, Ask aid of Him for He is a sufficient helper."

"Jesus, son of Mary, went to heaven and his ass remained below, I remain on the earth but my spirit has flown to the sky."

"Love is that flame which, when it is kindled, Devours everything except the Beloved."

"This is Love; to fly heavenward To rend every instant a hundred veils."

"Love of God cuts short reasonings, O beloved, For it is a present refuge from perplexities. Through love bewilderment befalls the power of speech It no longer dares to utter what passes; Therefore it closes lips from saying good or bad So that its treasure may not escape it."

"Love and mistress are both veiled and hidden Impute it not as a fault if I call Him ‘Bride.’ I would have kept silence from fear of my Beloved If He had granted me but a moment’s respite. But He said, ‘Speak on, ’tis no fault, ’Tis naught but the necessary result of the hidden decree ’Tis a fault only to him who only sees faults How can the Pure Hidden Spirit notice faults.’"

"Union exists beyond all thought and speech Between great Allah and the soul of each."

"The world without that king is like a headless body; Fold yourself turban-wise, round such a head. Unless you are black, do not let the mirror go from your hand The soul is your mirror, while the body is rust."

"Although a fool may show you sympathy At the end he will wound you with his folly."

"The souls of our first parents, even before their hands, Flew away from fidelity after vain pleasure."

"My soul is grown weary of Pharaoh and his tyranny, I desire the light of the countenance of Moses, son of ʿImran."

"When thou seest my hearse, cry not, ‘parted! parted!’ Union and meeting are mine in that hour. If thou commit to the grave, say not ‘farewell! farewell!’ For the grave is a curtain hiding the communion of Paradise."

"The soul resembles a clear mirror, the body is dust upon it, Our beauty is invisible since we are under the dust."

"The soul resembles day and the body night and we in the middle Are like the dawn between oar own day and night."

"The bough’s attraction drew the sap from root to summit, Even as attraction draws the soul upward without a ladder."

"Exert thyself, O man; put shoulder to the wheel The prophets and the saints to imitate in zeal. Exertion’s not a struggle against Providence, ’Twas Providence enjoined it; made it our defence Blasphemer may I be, if ever single man Bestowed in vain one effort to fulfil God’s plan."

"Love exalts our earthly bodies to heaven, And makes the very hills to dance with joy! O Lover, ’twas love that gave life to Mount Sinai When it quaked and Moses fell down in a swoon. Did my Beloved only touch me with his lips I too, like the flute would burst out in melody."

"Pleasures of the flesh are as nuts and raisins, O son, If you are a man dispense with these two things; And if you dispense with them the goodness of God Will set you above the nine heavens."

"The bodies of the righteous are as pure souls Their words, their actions, their praises Are all as a pure soul without spot or blemish."

"Can eye now behold Thee as truly Thou art? Can heart Thy love picture and smiles e’en in part? The heart that’s a slave to a love or a smile Can never be worthy to see thee awhile. Engrossed he that’s now with pleasure and pain Can he by these accidents live o’er again? Green pastures of love in their infinitude More fruits yield than care and than beatitude."

"The motion of every atom is towards its origin A man comes to be the thing on which he is bent; By the attraction of yearning and fondness the soul and the heart Assume the qualities of the Beloved and the soul of souls."

"Men are moved by God’s decree and fixed ordinance, As sharp-set teeth are caused by heat of belly, 'Tis Primal Soul that dominates the Second Soul."

"Our every motion every moment testifies For it proves the presence of the everlasting God, So the revolution of the millstone so violent Testifies to the existence of a stream of water. O Thou who art above our conception and descriptions, Dust be upon our heads and upon our similitudes of Thee."

"Every moment the world and we are renewed Yet we are ignorant of this renewing for ever and aye. Life like a stream of water is renewed and renewed Though it wears the appearance of continuity in form, That seeming continuity arises from its swift renewal As when a single spark of fire is whirled round swiftly."

"The whole world is jealous for this cause That God surpasseth the world in jealousy. God is as a soul and the world is as a body And bodies derive their good and evil from souls."

"All the seventy and two heresies lurk in you, Have a care lest one day they prevail over you; He in whose breast the leaf of true faith is grown Must tremble as a leaf from fear of such a catastrophe."

"All creatures are enslaved to thought, For this cause are they sad at heart and sorrowful."

"If all dissolute men were shut up in prison They would all be temperate and devout and pious. When power of choice is absent, actions are worthless But beware lest death snatch away your capital, Your power of choice is a capital yielding profit Remember well the day of final account."

"Except in the house of communion with God there is no peace."

"Only in the night the moon shines, Only in pain of heart seek the Beloved."

"Opposites can only he know by opposites, Only through a wound is a caress understood; Certainly this world first comes into view, That we may understand the value of that eternal world; When you are released from this, you go to that; In that eternal home of delight, you are grateful."

"Nuts in plenty but no kernel in any of them, Relish is needed for devotions to bear fruit, Kernels are needed that seeds may yield trees, How can seeds without kernels become trees? Form without life is only a dream."

"Our earthly passions are a part of hell And the parts always share the nature of the whole."

"Infidels when enjoying prosperity do wrong When they are in hell, they cry ‘O our Lord!’ The prison is the hermitage of the wicked thief For when he is there, he is ever crying to God. Whereas the object of man’s being is to worship God, Hell is ordained as a place of worship for the proud."

"He was not chaff which flew on the wind, He was not water which froze in winter, He was not a comb which was broken with a hair, He was not a seed with the earth crushed, He was a treasure of gold in this dust-pit, For he valued the two worlds at a barley corn, The earthly frame he flung to the earth, Soul and intellect he bore to heaven, The pure elixir mingled with the wine-dregs, Came to the jar’s surface, and the lees settled apart. The second soul, which the vulgar know not, I protest by God that he surrendered to the Beloved."

"What need were there of stars, O humble one, To one who was guided by the light of the sun, Neither moon nor planets would be needed, By one who saw directly the sun of the truth."

"If a saint handles earth, it becomes gold If a sinner handles gold, it turns to dust, Whereas the saint is well-pleasing to God, In his actions his hand is the hand of God. But the sinner’s hand is the hand of Satan and demons, Because he is ensnared in falsity and fraud."

"Thy business is changing things and bestowing favours, My business is mistakes and forgetfulness and error, Change my mistakes and forgetlulness to knowledge I am altogether vile; make me temperate and meek. O thou that convertest salt earth into bread And bread again into the life of men, Thou makest some earth-born men as heaven And multipliest heaven-born saints on earth."

"The Worker is hidden in the workshop, Enter the workshop and behold him face to face; Since a veil is drawn over the Worker by his work, Apart from His work you cannot see Him."

"Mankind like waterfowl are sprung from the sea, the sea of soul Risen from that sea, why should the bird make here his home? Nay, we are pearls in that sea, therein we all abide, Else why does wave follow wave from the sea of soul."

"Men are as demons and lust of wealth their chain, Which drags them forth to toil in shop and field; This chain is made of their fears and anxieties, Deem not that these men have no chains upon them. It causes them to engage in labour and the chase, It forces them to toil in mines and on the sea."

"All hearts are the abodes of devils Be not deceived by devil-men."

"Your heart is as Solomon’s signet; take care That it falls not a prey to demons."

"Why does the formation of an infant take nine months, Because God’s method is to work by slow degrees. Not hurrying on like you, O raw one, Who claim to be a Shaikh whilst yet only a child."

"In the world there is nought so wondrous as the sun, But the Sun of the soul sets not and has no yesterday."

"’Tis blasphemy to praise Him: I proclaim Myself extant and ‘self’ is mortal shame."

"Who is he in my ear that hearkens to my voice, Or who is he that utters words in my mouth? Who is he in mine eye that looks out of mine eye Or what is the soul—wilt thou not say—of which I am the garment?"

"You have seen the mountain, not the mine within the mountain."

"What seed went down into the earth but it grew, Why this doubt of thine as regards the seed of man?"

"Read ‘I was a hidden treasure and desired to be known;’ Hide not the hidden treasure but disclose it; Your true treasure is hidden under a false one, Just as butter is hidden within the substance of milk, The false one is this transitory body of yours, The true one your divine soul. Long time this milk is exposed to view And the soul’s butter is hidden and of no account."

"Though the ruby has no stamp, what matters it? Love is fearless in the midst of the sea of fear."

"No favour was left which that winsome beauty did not bestow, What fault of ours if he failed in bounty towards you? Thou art reviling because that charmer wrought tyranny, Whoever saw in the two worlds a fair one that played not the tyrant? When the spirit became lost in contemplation, it said this ‘None but God has contemplated the beauty of God;’ This eye and that lamp are two lights, each individual, When they came together, no-one distinguished them."

"We are the family of the Lord and His sucking babes, The Prophet said ‘The people are God’s family,’ He who sends forth the rain from heaven, Can He not also provide our daily bread?"

"We have been in heaven, we have been friends of the angels Thither, sire, let us return for that is our country, How different a source have the world of dust and the pure substance, Though we came down, let us haste back—what place is this?"

"I regard not the outside and the words, I regard the inside and the state of heart; I look at the heart if it be humble, Though the words may be the reverse of humble; Because the heart is substance and words accidents, Accidents are only a means, substance is the final cause, How long wilt thou dwell on words and superficialities, A burning heart is what I want; consort with burning."

"Then think not lowly of thy heart, though lowly, For holy is it and there dwells the holy, God’s presence-chamber is the human breast, Ah! happy spirit with such Inmate blest."

"As we are all members of Adam We have heard these melodies in Paradise; Though earth and water have cast their veil upon us We retain faint reminiscences of those earthly songs; But while we are thus shrouded by gross earthly veils How can the tones of the dancing spheres reach us?"

"The moon sheds her light and the dogs howl; Everyone acts according to his nature, To each his office is allotted by the divine decree."

"The body loves green pastures and running water, For this cause that its origin is from them. The love of the soul is for wisdom and knowledge, That of the body for houses, gardens, and vineyards; The love of the soul is for things exalted on high, That of the body for acquisition of goods and food."

"Look not in the world for bliss and fortune, since thou wilt not find them, Seek bliss in both worlds by serving Him."

"Read the text ‘I have not created Jinns and men but to worship me,’ The only object of the world is to worship God. Though the object of a book is to teach an art, If you make a pillow of it, it serves that purpose too, Yet its main object is not to serve as a pillow But to impart knowledge and useful instruction."

"If for the Faith thou bear’st thy wealth, it then The Prophet says, is pure to righteous men."

"I am sweet-smiling Jesus by whom the world is revived, But my lineage is from God: I know nought of Mary."

"I was, ere a name had been named upon earth, Ere one trace yet existed of aught that has birth: When the locks of the Loved One streamed forth for a sign, And Being was none save the Presence Divine! Named and name were alike emanations from Me, Ere aught that was ‘I’ yet existed, or ‘We’; Ere the veil of the flesh for Messiah was wrought, To the Godhead I bowed in prostration of thought."

"I extracted the marrow of the Koran, and threw the bone to the dogs."

"I am thy lute, on every vein (chord) of mine Thou strikest the quill, and I vibrate."

"I’ll be the very slave of him who at each stage Will not suppose the goal ’tis of his pilgrimage; Before the traveller reach the home he bears in mind How many stages are there must be left behind!"

"Repentance lights on him who tests one tested already."

"I am ever in concord with this father of ours, And earth ever appears to me as a Paradise; Each moment a fresh form, a new beauty, So that weariness vanishes at these ever-fresh sights; I see the world filled with blessings, Fresh waters ever welling up from new fountains."

"Thou and I individuals no more shall be mingled in ecstasy, Joyful and secure from foolish babble, thou and I. All the bright plumed birds of heaven will devour their hearts with envy In the place where we shall laugh in such a fashion thou and I."

"Death of the body is a benefaction to the spiritual, What damage has pure gold to dread from the shears."

"If death be a human being say to him ‘Draw near That I may closely fold him in a fond embrace, From him I extort by force eternal life, Whilst he but snatches from me the dervish’s party-coloured dress.’"

"Those drunk with God though they be thousands, yet are one, Those drunk with lust, though it be a single one, he is a double."

"The billow of largesse hath appeared, the thunder of the sea hath arrived, The morn of blessedness hath dawned. Morn? No, ’tis the light of God."

"Then love the saints; their love plant deeply in thy heart, The pure of mind alone deserve a pure love’s part, Court not despair; hope ever springs in human breast, Seek not the dark; the sun of light shines full confest."

"The sect of lovers is distinct from all others, Lovers have a religion and a faith of their own."

"Every night spirits are released from this cage (the body) And set free, neither lording it nor lorded over, At night prisoners are unaware of their prison, At night kings are unaware of their majesty, Then there is no thought or care for loss or gain, No regard to such an one or such an one, The state of the ‘knower’ is such as this even when awake God says ‘Thou would’st deem him awake though asleep,’ Sleeping to the affairs of the world day and night Like a pen in the directing hand of the writer."

"Has not the copper of your existence been changed, like Moses, to gold by his alchemy? What matter though you have no gold in a sack, like Qarun? Within you is an Egypt, and you are its garden of sugar-canes; What matter though you have no supply of sugar from without?"

"The lover shineth among his fellows as in heaven The brilliant moon among the host of stars."

"An ant who saw a pen writing on paper Delivered himself to another ant in this way: ‘That pen is making very wonderful figures Like hyacinths and lillies and roses,’ The other said ‘The finger is the real worker, The pen is only the instrument of its working;’ A third ant said, ‘No! the action proceeds from the arm, The weak finger writes with the arm’s might;’ So it went on upwards, till at last A prince of the ants who had some wit Said, ‘Ye regard only the outward form of this marvel, It is only from reason and mind that these figures proceed."

"The ant of lust becomes by habit like a snake, Slay first of all the snake of your lust, Else this snake of yours will become a dragon; But every one regards his own snake as an ant, Go inquire of your true state from a man of heart."

"A pauper may amused be with counterfeited coin, But take this to the mint; defaced ’twill be in fine; Then be not thou misled with gilded counterfeit, Delusion will thee plunge headlong into hell’s pit."

"The generous die but their kindness remains, O happy he who drove this chariot (of kindness), The unjust die and their injustice remains, Alas for the soul that commits deceit and fraud."

"Victory falls to the believers at last, The hypocrites have death in the next world. Although both parties are engaged in one game, Yet, as regards one another, they are inhabitants of Merv and Rai (i.e., far asunder), Each goes to his own place, Each fares according to his name."

"T am a bird of the heavenly garden; I belong not to the earthly sphere, They have made for two or three days a cage of my body."

"A bird flies with its wings towards its nest, The wings of a man are his aspiration and aim. If a lover be befouled with good and evil Yet regard not these; regard rather his aspiration, Though a falcon be all white and unmatched in form, If he hunts mice, he is contemptible and worthless, And if an owl fixes his affection on the king, He is a falcon in reality; regard not his outward form."

"He is only scented with musk, he is not himself musk, He smells of musk, but is really naught but dung, For his dung to become musk, O disciple, He must graze year after year in the divine pasture."

"Seek ye a purchaser who will pay you gold, Where will you find one more liberal than God? He buys the worthless rubbish which is your wealth, He pays you the light that illumines your heart, He accepts these frozen and lifeless bodies of yours And gives you a kingdom beyond what you dream of, He takes a few drops of your tears And gives you the divine fount sweeter than sugar."

"O Moses! the lovers of fair rites are one class, They whose hearts and souls burn with love are another, If they speak amiss, call them not sinners, If a martyr be stained with blood, wash it not away, Blood is better than water for martyrs, This fault is better than a thousand correct forms."

"Good news! Good news! Lo! the spring is at hand, If the blossoms did not shine as bright helmets, How could the fruits display their globes? When the blossoms are shed, the fruits come to a head, When the body is destroyed, the soul lifts up its head."

"The blast of the last trump will be God’s command To every atom to lift its head from the earth, The souls also of each will return to their bodies, Even as sense returns to bodies awaking from sleep, On that morn each soul will recognise its own body And return to its own ruin like hidden treasure."

"Thou takest on thyself the shame of hemp and wine, In order that thou mayest for one moment escape from thyself."

"None but God hath contemplated the beauty of God."

"The strange thing is, not that winged fowl Fall into the deadly snare without seeing it, But that they see the snare and the limed twig, And yet fall into it, whether they will or no."

"Become nought, nought from self-hood, because There is no crime worse than thy being."

"Mere fancy’s pictures ever objects mar, Things non-existent often frenzy paints, We see mankind deluded over feints; Their peace, their war not seldom for a sham, Their pride, their shame some sorry epigram."

"Thou hadst not seen a single blind man seated on the moat-edge, Had they sought God instead of morsel and pittance."

"Defects are the mirrors of the attributes of beauty The base is the mirror of the High and Glorious One, Because one contrary shows forth its contrary As honey’s sweetness is shown by vinegar’s sourness, Who recognises and confesses his own defects Is hastening in the way that leads to perfection."

"I am the sunlight falling from above, Yet never severed from the sun I love."

"Thy light is at once joined with all things and apart from all."

"This soul is a measure; how should the measure know That it is receiving of spirit and conveying to dust? Its task is to measure in restless love, Taking from heaven above, scattering o’er earth below."

"Woman is a ray of God, not a mere mistress, The Creator’s self as it were, not a mere creature!"

"What rays of wisdom poured on water and on land Ere earth could nourish seed, yield corn to our demand! The earth, a faithful trustee, gives back what we sow, No fraud, embezzlement, in its trust do we know."

"Where should the ignoble lament and pray, If Thou didst only accept the good, O merciful One? Go, do not commit sin, for even our good deeds Appear as sin in the sight of our Beloved."

"In outward form thou art the microcosm But in reality the macrocosm, Seemingly the bough is the cause of the fruit, But really the bough exists because of the fruit."

"The mind’s ear becomes the sensorium of inspiration, For what is this Divine voice but the inward voice? The spirit’s eye and ear possess this sense, The eye and ear of reason and sense lack it. The word ‘compulsion’ makes me impatient for love’s sake, ’Tis he who loves not, who is fettered by compulsion, This is close communion with God, not compulsion, The shining of the sun, and not a dark cloud."

"As soul became pregnant by the Soul of souls, So by the former soul did the world become pregnant; Then the world brought forth another world, And of this last are brought forth other worlds."

"In presence of Joseph no coquetries use But humble thyself; soft entreaties infuse; From Jesus a breath then may blow upon thee, Transform thee to what he was, what thou mayest be: A stone will not blossom because it is spring, As earth make thyself; flowers around thee may cling."

"Before they (the prophets) came, we were all alike, No one knew whether he was right or wrong, Genuine coin and base coin were current alike, The world was a night and we travellers in the dark, Till the sun of the prophets arose and cried ‘Begone, O slumber! welcome, O pure light!’ Now the eye sees how to distinguish colours, It sees the difference between rubies and pebbles."

"All elephants, wolves and lions of the forest, All dragons and snakes and even little ants, Yea, even air, water, earth and fire, Draw their sustenance from Him both winter and summer, Every moment the Heaven cries to Him, saying ‘O Lord, guilt not Thy hold of me for a moment! The pillar of my being is Thy aid and protection.’"

"When words deceitful are employed as wraps for guile, They’re bubbles on the water, only last awhile, Such words are merely shell; the intent their kernel is, Or coloured portraiture of man; no life is his, A shell may often cover kernel of foul smell, A kernel sound can well afford to lose its shell."

"We are pieces of steel, and Thy love is the magnet, Thou art the source of all inspiration, in myself I have seen none."

"Take the cotton of evil suggestions from the mind’s ear, That the heavenly voice from above may enter it, That you may understand that riddle of His, That you may be cognisant of that open secret."

"Love is a perfect muzzle of evil suggestions; Without love who ever succeeded in stopping them? Be a lover and seek that fair beauty, Haunt for that waterfowl in every Stream! How can you get water from that which cuts it off, How gain understanding from what destroys understanding, Apart from principles of reason are other principles Of light and great price to be gained by love of God, Besides this reason of yours God has other reasons Which will procure for you heavenly nourishment."

"Accept His command and you will be able to execute it, Seek union with Him and you will find yourselves united, Exertion is giving thanks for Gad’s blessings, Think ye that your fatalism gives such thanks?"

"We’ve done with outer warfare, lesser as it is, And as the Prophet, wage the greater warfare, his; We put our trust in God, from Him we ask for aid, With His assistance faith can move a mountain staid."

"Of rhymes do I dream? ’Tis my love orders me Of love still to dream; swain devoted to be, ‘Thyself make thou happy. Rhymes leave now alone The rhyme I seek thou art. I love thee my own. What’s rhyme that thou turnest thy thoughts thitherward, Mere bramble on wall, hedging round our vineyard, I care not for words, for asseverations, My time if I pass in these sweet delusions.’"

"The base coin says to me with pride every moment, ‘O pure gold, how am I inferior to you?’ The gold replies, ‘Even so, O comrade; But the touchstone is at hand; be ready to meet it!’"

"The moon has revealed her face, and opened her radiant wings, Borrow a soul and eyes from some one, if you have them not."

"God drops into the heart a single pearl-drop Which is not bestowed on oceans or skies."

"The warden of a castle on the marches laid, Far from his sovereign, distant from much-needed aid, Defends his post with valour from beleaguering foe, Disdains to be bought over, scorns the tempter’s foe, His station’s on a frontier, no eye sees him act To duty true, he honestly fulfils his pact. Then in his monarch’s presence honours due he gains, Above the brave men fighting in the royal trains, Man’s faith and piety on earth are prized of God, But after death professed, less value have than clod."

"The day of judgment is the day of the great review, Whoso is fair and enlightened longs for that review; Whoso like a Hindoo is black with sin, The day of review will sound the knell of his disgrace, If his thorn puts not forth a single rose-bud The spring in disclosing him is his foe."

"Argue not from the condition of common men, Stumble not at severity and mercy; For mercy and severity, joy and sorrow are transient And transient things die; God is heir of all."

"Place a padlock on your throat and hide the key."

"The nearness of the voice proves to such an one That the voice proceeds from a friend who is near, The sweetness of the kinsman’s voice too, O beloved, Proves the veracity of that kinsman, To the wise whose hearts are enlightened The mere sound of that voice proves its truth."

"In this prison the food of true faith is scarce, And by the tricks of this dog what there is, is lost, In spite of prayers and fasts and endless pains Our food is altogether devoured by him, Let us seek refuge with Allah from Satan, Alas! we are perishing from his insolence."

"Ah, how many diverse roads are pointed out And each followed by some sect for dear life, If the right road were easily obtainable Every Jew and Gueber would have hit on it."

"Pity keep for Jesus, pity not the ass (i.e., the body), Let not fleshly impulse intellect surpass; If an ass could somewhat catch of Jesus’ mind, Ranked among the sages he his place would find, Though because of Jesus you may walk in woe, Still from Him comes healing; never let Him go."

"Love carried off as plunder the chattels which we possessed, We are independent of profit and loss and market."

"God created pain and grief for this purpose, To wit, to manifest happiness by its opposites. Hidden things are manifested by their opposites, But as God has no opposite, He remains hidden, God’s light has no opposite in the range of creation Whereby it may be manifested to view, Perforce ‘Our eyes see Him not, though He sees us,’ Behold this in the case of Moses and Mount Sinai."

"Night and day comes a winged arrow from the hidden bow, Yield up your sweet life; what can you do? you have no shield."

"If the sleeping spirit knew itself to be asleep, Whatever it might see, it would feel neither joy nor sorrow."

"Mysteries are not communicable save to those who know, Mystery in the ear of infidels is no mystery."

"The thread and the needle are related to one another; but a camel is not fitted to pass through the eye of a needle; how should the body of a camel become slender except by abstinence and exertion?"

"When the spirit lovingly embraces Thee, In Thy presence all images become spirit."

"'Twere better that the spirit which wears not true love as a garment Had not been; its being is but shame."

"Spirit is very subtle and love is very jealous, What room for form, if the felt is hundredfold?"

"With muffled heads you cannot see, You’ve wrapped your cloaks in folds about your heads and eyes, Your sense of sight cannot see what before you lies. The world’s eye man is; all the rest’s mere skin and shell, A real eye’s he who strives his Friend to see right well."

"One day I was filled with longing To behold in human form the splendours of the Friend, To witness the ocean gathered up into a drop, The sun compressed into a single atom."

"When my bier moveth on the day of death, Think not my heart is in this world, Do not weep for me, and cry, ‘Woe! Woe!’ Thou wilt fall in the devil’s snare; that is woe."

"On the resurrection day all secrets will be disclosed, Yea, every guilty one will be convicted by himself, Hand and foot will bear testimony openly Before the Almighty concerning their owner’s sins. Hand will say, ‘I stole such and such things,’ Lip will say, ‘I asked for such and such things,’ Foot will say, ‘I went after my own desires,’ Arm will say, ‘I embraced the harlot,’ Eye will say, ‘I looked after forbidden things,’ Ear will say, ‘I listened to evil talk.’ Thus the man will be shown to be a liar from head to foot Since his own members will prove him to be a liar."

"Day and night you are eagerly asking for news, Whilst every member of your body is telling you news, Since each member of your body issued from Not-being, How much pleasure has it seen and how much pain? For no member grows and flourishes without pleasure, And each member is weakened by every pain."

"Though the mere imitator quotes a hundred proofs, They are all based on opinion, not on conviction, He is only scented with musk, he is not himself musk, He smells of musk but is really naught but dung."

"O God there are hundreds of snares and baits And we are even as greedy and foolish birds; Every moment our feet are caught in a fresh snare, Yea, each one of us though he be a falcon or Simurgh, Thou dost release us every moment and straightway We again fly into the snare, O Almighty one."

"The million spears of Pharaoh vaunting in his might, By Moses’ wand were broken in the appointed night: And many sons of skill, for healing science famed By Jesu’s curing halt, lame, blind, deaf, mad, were shamed; How many poets, orators, great men of note, By word of the Illiterate One were shown to dote."

"The Word is become foul with mingled earth, The water is become muddy; close the mouth of the well, Till God makes it again pure and sweet, Yea, till He purifies what He has made foul; Patience will accomplish thy desire, not haste, Be patient, God knows what is best."

"I journeyed years and months for love of that moon, Heedless of the way, absorbed in God, With bare feet I trod upon thorns and flints, Seeing I was bewildered, and beside myself and senseless; What knows the heart of road and stages, What of distant and near, while it is drunk with love."

"The head whose reason has fled is a tail."

"When the day dawns from heaven, night flees away What then can its darkness know of the nature of light? The gnat scuds away before the blast of the winds, What then knows the gnat of the savour of the winds? When the Eternal appears, the transitory is annulled, What then knows the transitory of the Eternal?"

"Though the material sun is unique and single, We can conceive similar suns like to it, But the Sun of the soul beyond this firmament, No like thereof is seen in concrete or abstract."

"The wine of God’s grace hath no brim, If it appear to have a brim, ’tis the fault of the cup."

"Giving thanks for blessing increases blessings But fatalism snatches those blessings from your hands, Your fatalism is to sleep on the road; sleep not Till ye behold the gate of the king’s palace."

"Look to your hearts! I whatever betide, O Moslems, Am so mingled with Him, that no heart is mingled with me, I was born of His love at the first, I gave Him my love at the last, When the fruit springs from the bough, on that bough it hangs."

"Nor gold nor silver seek I but above All gifts, the heart, and buy it with my love, Yea! one sad contrite heart which men despise, More than my throne and fixed decree I prize."

"O base one, behold a hundred thousand souls Dancing towards the deadly sword of his love, Behold water in a pitcher; pour it out; Will that water run away from the stream? When that water joins the water of the stream It is lost therein and becomes itself the stream."

"The Sufi is as it were, the ‘son of the season’ But the pure is exalted above season and state, Religious raptures depend on feelings and will But the pure one is regenerated by the breath of Jesus, You are a lover of your own raptures, not of me, You turn to me only in hope of experiencing raptures."

"The life of this world is a truce between opposites."

"Form is born of that which is without form, Wherefore to thee every moment comes death and ‘return,’ Mustafa saith ‘The world endureth only a moment,’ So thought is an arrow shot by God into the air, How can it stay in the air? It returns to God."

"I am a painter, a maker of pictures; every moment I shape a beauteous form, And then in thy presence I melt them all away. I call up a hundred phantoms and endue them with a spirit When I behold thy phantom, I cast them in the fire, Art thou the vintner’s cup-bearer or the enemy of him who is sober, Or is it thou who mak’st a ruin of every house I build? In thee the soul is dissolved, with thee it is mingled, So I will cherish the soul, because it has a perfume of thee."

"The lamp of the heart that is a timid trader Acquires neither loss nor gain by its ventures, Nay it acquires loss, for it is precluded from gain, ’Tis the lamp that takes fire that acquires light."

"Till the corn be ground with the mill, how can our table be furnished with bread?"

"Body is not veiled from soul, neither soul from body, Yet no man hath ever seen a soul."

"Our breathings are lifted up in fear of God, Offerings from us to the throne of Eternity, Then come down to us rewards for our praises The double thereof yea mercies from the king of glory, Therefore are we constrained to utter these praises That slaves may attain the height of God’s gifts, And so this rising and descent go on evermore, And cease not for ever and aye."

"Beats there a heart within that breast of thine, Then compass rev’rently its sacred shrine; For the true spiritual K‘aba is the heart And no proud pile of perishable art, When God ordained the pilgrim rite, that sign Was meant to lead thy heart to things divine, A thousand times he treads that round in vain, Who e’en one human heart would idly pain."

"Through ignorance, sloth and folly, Though He stands by us, we are shut off from Him, The noise of thunder makes the head of the thirsty ache, When he knows not that it unlocks the blessed showers, His eyes are fixed on the running stream Unwitting of the sweetness of the rain from heaven; He urges the steed of his desire towards the caused, And perforce remains shut off from the causer."

"So long as a babe cannot grasp or run, It takes its father’s back for its carriage, But when it becomes independent and uses its hands It falls into grievous troubles and disgrace."

"Better to arm a drunken negro than To lavish learning on a wicked man."

"Place a sword in his hand and remove his impotence To see if he turns out a warrior or a robber; Because freewill is that with which ‘We honour Adam,’ Half the swarm become bees, and half wasps."

"Our life’s our quiver. When our years are vainly spent In chasing phantoms, grief one day will have its vent. Let God’s protection mercifully on us rest, All fancies and all phantoms stand at once confessed, God’s servants are His shadows here below on earth To this world dead, but living in a second birth."

"On the day that you entered upon existence You were first fire, or earth, or air, If you had continued in that your original state, How could you have arrived at this dignity of humanity."

"If you have not gone to the Kaaba, fortune will draw you thither, Do not flee, O babbler, for you have no refuge from God."

"Thou hast come to draw men to union with Me, Not to drive them far away from Me, So far as possible, engage not in dissevering; ‘The thing most repugnant to Me is divorce.’"

"Thou wert first and last thou shalt be, Make my last better than my first, When Thou art hidden, I am of the infidels, When Thou art manifest, I am of the faithful."

"You are in the bonds of (absorbed in) the arrangement of beard and turban, How will you gain him who quaffs the mighty flagon (of love)?"

"Thou wert dust and art spirit, thou wert ignorant and art wise, He who has led thee thus far, will lead thee further also, How pleasant are the pains He makes thee suffer while He gently draws thee to Himself, His flames are as water, do not frown upon Him."

"Set thy whole desire on that whereof thou hast no hope, For thou hast come thus far from original hopelessness."

"You are as a dry valley and I as the rain, You are as a ruined city and I as the architect, Except my service which is joy’s sunrise Man has never felt and never will feel an impression of joy."

"Thou didst sow the seed of deceit, thou didst indulge in derision, Thou didst regard God as nothing: see now, O miscreant!"

"O honoured guest in love’s high feast, O bird of the angel sphere, ’Tis cause to weep if thou wilt keep thy habitation here. A voice at morn to thee is borne—God whispers to the soul, ‘If on the way the dust thou’llt lay, thou soon wilt gain the goal, That road be thine toward the shrine; and lo! in bush and briar The many slain by love and pain in flower of young desire, Who on the track fell wounded back and saw not ere the end A ray of bliss, a touch, a kiss, a token of the Friend."

"Seek earnestly for deliverance from the uncongenial, The society of the uncongenial is like the grave."

"It is on account of their sweet voices That choice parrots and nightingales are prisoned in cages; Ugly owls and crows are never prisoned in cages, Such a thing was never heard of in history."

"Thou fanciest thyself near to God, Saying ‘The maker of the dish is not far from the dish,’ Knowest thou not that the nearness of saints to God Involves the power to do mighty works and signs? Iron was as wax in the hands of David, Wax in thy hands is as iron."

"Thou art a darling bosom friend, thou art always behind the secret veil, Why dost thou make thy dwelling-place in this perishable abode, Regard thine own state, go forth and journey From the prison of the Formal world to the meadow of Ideas."

"God has enjoined this servitude upon us, We say not this merely on our own authority; We enjoy life on condition of doing His will; If He bids us, we sow our seed upon the sand."

"He is like Pharaoh and his body like Moses, He runs abroad crying ‘Where is my foe?’ While lust is in his house, which is his body, He bites his finger in spite against strangers."

"Enter the hearts of my servants To gain the paradise of beholding me, O fearer of God."

"Enter houses by the doors And trace effects to their causes."

"He is the perfect world, yet He is single, He holds in hand the writing of the whole of existence, Wherefore all forms and colours of beauty cry out, ‘Good news! good news! lo! the spring is at hand!’"

"Whoever may put off to sow seed in spring Ignores the true value of time’s swiftest wing, Let each one take refuge in mercy of God Who grace manifold on our souls has bestowed, Then shalt thou find shelter, when shelter thou needest, Fire’s, water’s protection thou’lt have as thou heedest."

"Prize not at all life that has passed without love, Love is the water of life: receive it in thy heart and soul."

"The people of love are hidden among the peoples As a liberal encompassed by the contumely of the base."

"No mountain-pass as this life’s progress is so steep, Let envy not increase thy load; thou canst but creep, The flesh a hot-bed is of envy and of strife These soil the soil; for envy’s bane of mortal life."

"Thorn-eating camel truly is this world of ours, Ahmed then came and mounted; him that camel bears. O camel, on thy back thou bear’st a vase of rose, On thee from thence have sprouted rose-buds as God knows, Thy tastes lead thee to camel-thorn and wastes of sand, To thee the thorn’s a rose; the wilderness, rich land."

"Seek the pearl, O brother, in the shell, And seek for skill among the learned."

"Though you have no feet, choose to journey in yourself, Like the ruby-mine receive a print from the sunbeams, Make a journey out of self into self, O master, For by such a journey earth becomes a quarry of gold."

"If the sun did not fare by foot and wing every night, How would the world be illuminated at morning tide? And if the salt water did not go up from the sea to the sky Whence would the garden be quickened by river and rain?"

"O Ali! out of all forms of religious service Choose thou the shadow of that dear friend of God! Do thou seek refuge in the shadow of the wise man That thou mayest escape thy fierce secret foes, Of all forms of service this is fittest for thee Thou shalt surpass all who were before thee."

"That person one night was crying ‘O Allah!’ That his mouth might be sweetened thereby, And Satan said to him ‘Be quiet, O austere one! How long wilt thou babble O man of many words? No answer comes to thee from nigh the throne, How long wilt thou cry “Allah!” with harsh face?’ That person was sad at heart and hung his head And then beheld Khizr present before him in a vision Who said to him ‘Ah! thou hast ceased to call upon God, Wherefore repentest thou of calling upon Him?’ The man said ‘The answer “Here am I” came not, Wherefore I fear that I am repulsed from the door.’ Khizr replied to him ‘God has given me this command Go to him and say “O much tried one! That calling ‘Allah’ of thine was my ‘Here am I;’ And that pain and longing and ardour of thine was my messenger; Thy struggles and strivings for assistance Were My attractions and originated thy prayer. Thy fear and thy love are the covert of My mercy, Each ‘O Lord!’ of thine contains many ‘Here am I’s’.’"

"One I seek, one I know, one I see, one I call. He is the first, He is the last, He is the outward, He is the inward."

"One said ‘The world would be a pleasant place, If death never set foot within it’; Another answered ‘If there were no death, The complicated world would not be worth a jot. It would be a crop raised in the desert Left neglected and never threshed out.’"

"One impulse from God is better than a hundred efforts."

"Society with saints no doubt’s of great avail To piety it leads; ‘God’s fear shall never fail.’ Thou wast a very rock, a worthless pebble-stone, By saints’ communion fined, a pearl of price thou’st shone."

"Seek sweet syrup in the garden of love, For nature is a seller of vinegar and a crusher of unripened grapes."

"From thy good thoughts are born the boys of Paradise and the houris, From thy evil thoughts is born the great demon (Iblis), See how the secret thought of the geometrician has become a castle or a palace, See how the hidden Providence without beginning has become this mighty universe."

"Apparently thou art the ruler of thy wife like water over fire, In reality thou art ruled by and suppliant to her."

"Serpents’ poison is life to serpents, In relation to mankind it is death."

"From the moment you came into the world of being A ladder was placed before you that you might escape, First you were mineral, later you turned to plant, Then you became animal: how should this be a secret to you? Afterwards you were made man, with knowledge, reason, faith, Behold the body which is a portion of the dust-pit, how perfect it has grown! When you have travelled on from man, you will doubtless become an angel, After that you are done with this earth; your station is in heaven."

"Thou mouldest of foul and fair the form of a man That he may flee two leagues from the odour of foulness; Thou mak’st him a morsel of dust that he may become pure herbage, He is free from filth when Thou hast breathed into him a soul."

"I will not shun thy blow, for very crude Is the heart that ne’er burned in the fire of thine affliction, To thy praise and praisers there is no end, What atom but is reeling with thy praise?"

"Let not a weakling like you censure me; What seems night to you is broad day to me, What seems a prison to you is a garden to me, Busiest occupation is rest to me, Your feet are in the mire, to me mire is rose, What to you is funeral wailing is marriage drum to me."

"Opposite shows up opposite as a Frank a negro."

"Welcome soul-producing sun! when a single ray of thine hath appeared, Thousands of human souls shoot forth from black (barren) clay."

"My heart is weary of these weak-spirited companions, I desire the Lion of God (Ali) and Rustam son of Zal, Filings of beauty are in the possession of every one that exists, I desire that quarry and that mine of exquisite loveliness."

"I still am dark compared to the sun Though I am light compared to the dark souls of men, Therefore is my light weak that you may bear it, For you are not strong enough to bear the dazzling sun, I have, as it were, mixed honey with vinegar, To succour the sweetness of your hearts."

"The strength of strongest man can merely split a stone, The power that informs man’s soul can cleave the moon."

"Come, come, whoever you are. Wanderer, worshipper, lover of leaving — it doesn't matter, Ours is not a caravan of despair. Come, even if you have broken your vow a hundred times, Come, come again, come."

"Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it."

"Whenever we manage to love without expectations, calculations, negotiations, we are indeed in heaven."

"We carry inside us the wonders we seek outside us."

"I once saw in an office a plaque that suggested that before we open our mouths to speak, we should make our words pass through three gates: Is it true, is it kind, and is it necessary?"

"Strange as it may seem to our Western egoism, the prospect of sharing in the general, impersonal immortality of the human soul kindles in the Sufi an enthusiasm as deep and triumphant as that of the most ardent believer in a personal life continuing beyond the grave. Jalaluddin, after describing the evolution of man in the material world and anticipating his further growth in the spiritual universe, utters a heartfelt prayer — for what? — for self-annihilation in the ocean of the Godhead."

"The idea that eroticism and spirituality should be separated is a travesty of both...Or read the great Persian poet Rumi...All mystical poetry is erotic, uses erotic language, because it desires fusion with God...all lovers see the beloved’s face and body as divine."

"Reynold A. Nicholson, Selected Poems from the Divani Shamsi Tabriz (Cambridge UP, 1898)"

"William Falconer, in The Asiatic Journal (1840) p. 32, (1841) p. 238, (1842) p. 102 · Fraser's Magazine (April 1855) pp. 374–5"

"Edward Henry Whinfield, Masnavi I Ma'navi: The Spiritual Couplets of Maulána Jalálu-'d-Dín Muhammad Rúmí (1898)"

"Reynold A. Nicholson, The Mystics of Islam (1914)"

"Reynold A. Nicholson, Rumi: Poet And Mystic (George Allen and Unwin, 1950)"

"William C. Chittick, The Sufi Path of Love: The Spiritual Teachings of Rumi (1983)"

"Camille and Kabir Helminski, Rumi Daylight: A Daybook of Spiritual Guidance (1990)"

"Camille and Kabir Helminski, Jewels of Remembrance: A Daybook of Spiritual Guidance (1996)"

"Coleman Barks, The Essential Rumi (HarperCollins, 1995)"

"James Fadiman and Robert Frager, Essential Sufism (HarperSanFrancisco, 1997)"

"Fatemeh Keshavarz, Reading Mystical Lyric: The Case of Jalal al-Din Rumi (1998)"

"Shahram Shiva, Hush, Don't Say Anything to God: Passionate Poems of Rumi (Jain Publishing, 1999)"

"Andrew Harvey, Teachings of Rumi (Shambhala, 1999)"

"John Baldock, The Essence of Rumi (London: Arcturus, 2005)"

"Ibrahim Gamard and Rawan Farhadi, The Quatrains of Rumi (2008)"

"These are not my words; they are the words of the Master who taught me. Without Him I could have done nothing, but through His help I have set my feet upon the Path. You also desire to enter the same Path, so the words which He spoke to me will help you also, if you will obey them. It is not enough to say that they are true and beautiful; a man who wishes to succeed must do exactly what is said. To look at food and say that it is good will not satisfy a starving man; he must put forth his hand and eat. So to hear the Master's words is not enough, you must do what He says, attending to every word, taking every hint. If a hint is not taken, if a word is missed, it is lost forever; for He does not speak twice. Four qualifications there are for this pathway:"

"The first of these Qualifications is Discrimination; and this is usually taken as the discrimination between the real and the unreal which leads men to enter the Path. It is this, but it is also much more; and it is to be practised, not only at the beginning of the Path, but at every step of it every day until the end. You enter the Path because you have learnt that on it alone can be found those things which are worth gaining. Men who do not know, work to gain wealth and power, but these are at most for one life only, and therefore unreal. There are greater things than these — things which are real and lasting; when you have once seen these, you desire those others no more."

"In all the world there are only two kinds of people — those who know, and those who do not know; and this knowledge is the thing which matters. What religion a man holds, to what race he belongs — these things are not important; the really important thing is this knowledge — the knowledge of God's plan for men. For God has a plan, and that plan is evolution. When once a man has seen that and really knows it, he cannot help working for it and making himself one with it, because it is so glorious, so beautiful. So, because he knows, he is on God's side, standing for good and resisting evil, working for evolution and not for selfishness. If he is on God's side he is one of us, and it does not matter in the least whether he calls himself a Hindu or a Buddhist, a Christian or a Muhammadan, whether he is an Indian or an Englishman, a Chinaman or a Russian. Those who are on His side know why they are here and what they should do, and they are trying to do it; all the others do not yet know what they should do, and so they often act foolishly, and try to invent ways for themselves which they think will be pleasant for themselves, not understanding that all are one, and that therefore only what the One wills can ever be really pleasant for any one. They are following the unreal instead of the real. Until they learn to distinguish between these two, they have not ranged themselves on God's side, and so this discrimination is the first step. But even when the choice is made, you must still remember that of the real and the unreal there are many varieties; and discrimination must still be made between the right and the wrong, the important and the unimportant, the useful and the useless, the true and the false, the selfish and the unselfish."

"There are many for whom the Qualification of Desirelessness is a difficult one, for they feel that they are their desires — that if their distinctive desires, their likings and dislikings, are taken away from them, there will be no self left. But these are only they who have not seen the Master; in the light of His holy Presence all desire dies, but the desire to be like Him."

"Hold back your mind from pride, for pride comes only from ignorance. The man who does not know thinks that he is great, that he has done this or that great thing; the wise man knows that only God is great, that all good work is done by God alone."

"Of all the Qualifications, Love is the most important, for if it is strong enough in a man, it forces him to acquire all the rest, and all the rest without it would never be sufficient. Often it is translated as an intense desire for liberation from the round of births and deaths, and for union with God. But to put it in that way sounds selfish, and gives only part of the meaning. It is not so much desire as will, resolve, determination. To produce its result, this resolve must fill your whole nature, so as to leave no room for any other feeling. It is indeed the will to be one with God, not in order that you may escape from weariness and suffering, but in order that because of your deep love for Him you may act with Him and as He does. Because He is Love, you, if you would become one with Him, must be filled with perfect unselfishness and love also. In daily life this means two things; first, that you shall be careful to do no hurt to any living thing; second, that you shall always be watching for an opportunity to help. First, to do no hurt. Three sins there are which work more harm than all else in the world — gossip, cruelty, and superstition — because they are sins against love. Against these three the man who would fill his heart with the love of God must watch ceaselessly."

"See what gossip does. It begins with evil thought, and that in itself is a crime. For in everyone and in everything there is good; in everyone and in everything there is evil. Either of these we can strengthen by thinking of it, and in this way we can help or hinder evolution; we can do the will of the Logos or we can resist Him. If you think of the evil in another, you are doing at the same time three wicked things: (1) You are filling your neighbourhood with evil thought instead of with good thought, and so you are adding to the sorrow of the world. (2) If there is in that man the evil which you think, you are strengthening it and feeding it; and so you are making your brother worse instead of better. But generally the evil is not there, and you have only fancied it; and then your wicked thought tempts your brother to do wrong, for if he is not yet perfect you may make him that which you have thought him. (3) You fill your own mind with evil thoughts instead of good; and so you hinder your own growth, and make yourself, for those who can see, an ugly and painful object instead of a beautiful and lovable one. Not content with having done all this harm to himself and to his victim, the gossip tries with all his might to make other men partners in his crime. Eagerly he tells his wicked tale to them, hoping that they will believe it; and then they join with him in pouring evil thought upon the poor sufferer. And this goes on day after day, and is done not by one man but by thousands. Do you begin to see how base, how terrible a sin this is? You must avoid it altogether."

"Then as to cruelty. This is of two kinds, intentional and unintentional. Intentional cruelty is purposely to give pain to another living being; and that is the greatest of all sins — the work of a devil rather than a man. You would say that no man could do such a thing; but men have done it often, and are daily doing it now. The inquisitors did it; many religious people did it in the name of their religion. Vivisectors do it; many schoolmasters do it habitually. All these people try to excuse their brutality by saying that it is the custom; but a crime does not cease to be a crime because many commit it. Karma takes no account of custom; and the karma of cruelty is the most terrible of all."

"Superstition is another mighty evil, and has caused much terrible cruelty. The man who is a slave to it despises others who are wiser, tries to force them to do as he does. Think of the awful slaughter produced by the superstition that animals should be sacrificed, and by the still more cruel superstition that man needs flesh for food. Think of the treatment which superstition has meted out to the depressed classes in our beloved India, and see in that how this evil quality can breed heartless cruelty even among those who know the duty of brotherhood. Many crimes have men committed in the name of the God of Love, moved by this nightmare of superstition; be very careful therefore that no slightest trace of it remains in you."

"These three great crimes you must avoid, for they are fatal to all progress, because they sin against love. But not only must you thus refrain from evil; you must be active in doing good. You must be so filled with the intense desire of service that you are ever on the watch to render it to all around you — not to man alone, but even to animals and plants. You must render it in small things every day, that the habit may be formed, so that you may not miss the rare opportunity when the great thing offers itself to be done. For if you yearn to be one with God, it is not for your own sake; it is that you may be a channel through which His love may flow to reach your fellow-men. He who is on the Path exists not for himself, but for others; he has forgotten himself, in order that he may serve them. He is as a pen in the hand of God, through which His thought may flow, and find for itself an expression down here, which without a pen it could not have. Yet at the same time he is also a living plume of fire, raying out upon the world the Divine Love which fills his heart. The wisdom which enables you to help, the will which directs the wisdom, the love which inspires the will — these are your qualifications. Will, Wisdom and Love are the three aspects of the Logos; and you, who wish to enroll yourselves to serve Him, must show forth these aspects in the world."

"Waiting the word of the Master, Watching the Hidden Light; Listening to his orders In the very midst of the fight;'Seeing His slightest signal Across the heads of the throng; Hearing His faintest whisper Above earth's loudest song."

"I maintain that Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. That is my point of view, and I adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or to coerce people along any particular path. If you first understand that, then you will see how impossible it is to organize a belief. A belief is purely an individual matter, and you cannot and must not organize it. If you do, it becomes dead, crystallized; it becomes a creed, a sect, a religion, to be imposed on others. This is what everyone throughout the world is attempting to do. Truth is narrowed down and made a plaything for those who are weak, for those who are only momentarily discontented. Truth cannot be brought down, rather the individual must make the effort to ascend to it. You cannot bring the mountain-top to the valley. If you would attain to the mountain-top you must pass through the valley, climb the steeps, unafraid of the dangerous precipices."

"I do not want to belong to any organization of a spiritual kind, please understand this. I would make use of an organization which would take me to London, for example; this is quite a different kind of organization, merely mechanical, like the post or the telegraph. I would use a motor car or a steamship to travel, these are only physical mechanisms which have nothing whatever to do with spirituality. Again, I maintain that no organization can lead man to spirituality."

"Your prejudices, your fears, your authorities, your churches new and old – all these, I maintain, are a barrier to understanding. I cannot make myself clearer than this. I do not want you to agree with me, I do not want you to follow me, I want you to understand what I am saying. “This understanding is necessary because your belief has not transformed you but only complicated you, and because you are not willing to face things as they are. You want to have your own gods – new gods instead of the old, new religions instead of the old, new forms instead of the old – all equally valueless, all barriers, all limitations, all crutches. Instead of old spiritual distinctions you have new spiritual distinctions, instead of old worships you have new worships. You are all depending for your spirituality on someone else, for your happiness on someone else, for your enlightenment on someone else; and although you have been preparing for me for eighteen years, when I say all these things are unnecessary, when I say that you must put them all away and look within yourselves for the enlightenment, for the glory, for the purification, and for the incorruptibility of the self, not one of you is willing to do it. There may be a few, but very, very few. So why have an organization?"

"You are accustomed to being told how far you have advanced, what is your spiritual status. How childish! Who but yourself can tell you if you are beautiful or ugly within? Who but yourself can tell you if you are incorruptible? You are not serious in these things. But those who really desire to understand, who are looking to find that which is eternal, without beginning and without an end, will walk together with a greater intensity, will be a danger to everything that is unessential, to unrealities, to shadows. And they will concentrate, they will become the flame, because they understand. Such a body we must create, and that is my purpose. Because of that real understanding there will be true friendship. Because of that true friendship – which you do not seem to know – there will be real cooperation on the part of each one. And this not because of authority, not because of salvation, not because of immolation for a cause, but because you really understand, and hence are capable of living in the eternal. This is a greater thing than all pleasure, than all sacrifice. So these are some of the reasons why, after careful consideration for two years, I have made this decision. It is not from a momentary impulse. I have not been persuaded to it by anyone. I am not persuaded in such things. For two years I have been thinking about this, slowly, carefully, patiently, and I have now decided to disband the Order, as I happen to be its Head. You can form other organizations and expect someone else. With that I am not concerned, nor with creating new cages, new decorations for those cages. My only concern is to set men absolutely, unconditionally free."

"And as we are — the world is. That is, if we are greedy, envious, competitive, our society will be competitive, envious, greedy, which brings misery and war. The State is what we are. To bring about order and peace, we must begin with ourselves and not with society, not with the State, for the world is ourselves … If we would bring about a sane and happy society we must begin with ourselves and not with another, not outside of ourselves, but with ourselves."

"What brings understanding is love. When your heart is full, then you will listen to the teacher, to the beggar, to the laughter of children, to the rainbow, and to the sorrow of man. Under every stone and leaf, that which is eternal exists. But we do not know how to look for it. Our minds and hearts are filled with other things than understanding of "what is". Love and mercy, kindliness and generosity do not cause enmity. When you love, you are very near truth. For, love makes for sensitivity, for vulnerability. That which is sensitive is capable of renewal. Then truth will come into being. It cannot come if your mind and heart are burdened, heavy with ignorance and animosity."

"So, a man who is really earnest must begin with himself, he must be passively aware of all his thoughts, feelings and actions. Again, this is not a matter of time. There is no end to self-knowledge. Self-knowledge is only from moment to moment, and therefore there is a creative happiness from moment to moment."

"It seems to me that the real problem is the mind itself, and not the problem which the mind has created and tries to solve. If the mind is petty, small, narrow, limited, however great and complex the problem may be, the mind approaches that problem in terms of its own pettiness. If I have a little mind and I think of God, the God of my thinking will be a little God, though I may clothe him with grandeur, beauty, wisdom, and all the rest of it. It is the same with the problem of existence, the problem of bread, the problem of love, the problem of sex, the problem of relationship, the problem of death. These are all enormous problems, and we approach them with a small mind; we try to resolve them with a mind that is very limited. Though it has extraordinary capacities and is capable of invention, of subtle, cunning thought, the mind is still petty. It may be able to quote Marx, or the Gita, or some other religious book, but it is still a small mind, and a small mind confronted with a complex problem can only translate that problem in terms of itself, and therefore the problem, the misery increases. So the question is: Can the mind that is small, petty, be transformed into something which is not bound by its own limitations?"

"Without love the acquisition of knowledge only increases confusion and leads to self-destruction."

"The transformation of the world is brought about by the transformation of oneself."

"The problem that confronts most of us is whether the individual is merely the instrument of society or the end of society. Are you and I as individuals to be used, directed, educated, controlled, shaped to a certain pattern by society and government; or does society, the State, exist for the individual? Is the individual the end of society; or is he merely a puppet to be taught, exploited, butchered as an instrument of war? That is the problem that is confronting most of us. That is the problem of the world; whether the individual is a mere instrument of society, a plaything of influences to be moulded; or whether society exists for the individual."

"The questioner wants to know why, after these many years of watching, he hasn't found the deep waters. Why should he find them? Do you understand? You think that by watching your own thoughts you are going to get a reward: if you do this, you will get that. You are really not watching at all, because your mind is concerned with gaining a reward. You think that by watching, by being aware, you will be more loving, you will suffer less, be less irritable, get something beyond; so your watching is a process of buying. With this coin you are buying that, which means that your watching is a process of choice; therefore it isn't watching, it isn't attention. To watch is to observe without choice, to see yourself as you are without any movement of desire to change, which is an extremely arduous thing to do; but that doesn't mean that you are going to remain in your present state. You do not know what will happen if you see yourself as you are without wishing to bring about a change in that which you see. Do you understand?"

"Surely, the violence and the entity who says, "I must change violence into non-violence", are both the same. To recognize that fact is to put an end to all conflict, is it not? There is no longer the conflict of trying to change, because I see that the very movement of the mind not to be violent is itself the outcome of violence. So, the questioner wants to know why it is that he cannot go beyond all these superficial wrangles of the mind. For the simple reason that, consciously or unconsciously, the mind is always seeking something, and that very search brings violence, competition, the sense of utter dissatisfaction. It is only when the mind is completely still that there is a possibility of touching the deep waters."

"Despair exists only when there is hope."

"Is there a thinker apart from thought?"

"The fact is there is nothing that you can trust; and that is a terrible fact, whether you like it or not. Psychologically, there is nothing in the world that you can put your faith, your trust, or your belief in. Neither your gods, nor your science can save you, can bring you psychological certainty; and you have to accept that you can trust in absolutely nothing. That is a scientific fact, as well as a psychological fact. Because, your leaders — religious and political — and your books — sacred and profane — have all failed, and you are still confused, in misery, in conflict. So, that is an absolute, undeniable fact."

"Silence is difficult and arduous, it is not to be played with. It isn't something that you can experience by reading a book, or by listening to a talk, or by sitting together, or by retiring into a wood or a monastery. I am afraid none of these things will bring about this silence. This silence demands intense psychological work. You have to be burningly aware of your snobbishness, aware of your fears, your anxieties, your sense of guilt. And when you die to all that, then out of that dying comes the beauty of silence."

"Learning in the true sense of the word is possible only in that state of attention, in which there is no outer or inner compulsion. Right thinking can come about only when the mind is not enslaved by tradition and memory. It is attention that allows silence to come upon the mind, which is the opening of the door to creation. That is why attention is of the highest importance. Knowledge is necessary at the functional level as a means of cultivating the mind, and not as an end in itself. We are concerned, not with the development of just one capacity, such as that of a mathematician, or a scientist, or a musician, but with the total development of the student as a human being. How is the state of attention to be brought about? It cannot be cultivated through persuasion, comparison, reward or punishment, all of which are forms of coercion. The elimination of fear is the beginning of attention. Fear must exist as long as there is an urge to be or to become, which is the pursuit of success, with all its frustrations and tortuous contradictions. You can teach concentration, but attention cannot be taught just as you cannot possibly teach freedom from fear; but we can begin to discover the causes that produce fear, and in understanding these causes there is the elimination of fear. So attention arises spontaneously when around the student there is an atmosphere of well-being, when he has the feeling of being secure, of being at ease, and is aware of the disinterested action that comes with love. Love does not compare, and so the envy and torture of "becoming" cease."

"You know, in the case of most of us, the mind is noisy, everlastingly chattering to itself , soliloquizing or chattering about something, or trying to talk to itself, to convince itself of something; it is always moving, noisy. And from that noise, we act. Any action born of noise produces more noise, more confusion. But if you have observed and learnt what it means to communicate, the difficulty of communication, the non-verbalization of the mind — that is, that communicates and receives communication— , then, as life is a movement, you will, in your action, move on naturally, freely, easily, without any effort, to that state of communion. And in that state of communion, if you enquire more deeply, you will find that you are not only in communion with nature, with the world, with everything about you, but also in communion with yourself."

"You know, actually we have no love — that is a terrible thing to realize. Actually we have no love; we have sentiment; we have emotionality, sensuality, sexuality; we have remembrances of something which we have thought as love. But actually, brutally, we have no love. Because to have love means no violence, no fear, no competition, no ambition. If you had love you will never say, "This is my family." You may have a family and give them the best you can; but it will not be "your family" which is opposed to the world. If you love, if there is love, there is peace. If you loved, you would educate your child not to be a nationalist, not to have only a technical job and look after his own petty little affairs; you would have no nationality. There would be no divisions of religion, if you loved. But as these things actually exist — not theoretically, but brutally — in this ugly world, it shows that you have no love. Even the love of a mother for her child is not love. If the mother really loved her child, do you think the world would be like this? She would see that he had the right food, the right education, that he was sensitive, that he appreciated beauty, that he was not ambitious, greedy, envious. So the mother, however much she may think she loves her child, does not love the child. So we have not that love."

"To die every day to every problem, every pleasure, and not carry over any problem at all; so the mind remains tremendously attentive, active, clear."

"When all authority of every kind is put aside, denied, then you can find out for yourself."

"Conflict exists only when there are two opposing things: fear and non-fear,violence and non-violence."

"Throughout life, from childhood, from school until we die, we are taught to compare ourselves with another; yet when I compare myself with another I am destroying myself. In a school, in an ordinary school where there are a lot of boys, when one boy is compared with another who is very clever, who is the head of the class, what is actually taking place? You are destroying the boy. That’s what we are doing throughout life. Now, can I live without comparison — without comparison with anybody? This means there is no high, no low — there is not the one who is superior and the other who is inferior. You are actually what you are and to understand what you are, this process of comparison must come to an end. If I am always comparing myself with some saint or some teacher, some businessman, writer, poet, and all the rest, what has happened to me — what have I done? I only compare in order to gain, in order to achieve, in order to become — but when I don’t compare I am beginning to understand what I am. Beginning to understand what I am is far more fascinating, far more interesting; it goes beyond all this stupid comparison."

"You can look only when the mind is completely quiet."

"Knowing the cause of something is not going to help you to be free of it."

"To follow implies not only the denying of one's own clarity, investigation, integrity and honesty, but it also implies that your motive in following is reward. Truth is not a reward."

"In the denial of disorder there is order."

"We need tremendous energy to bring about a psychological change in ourselves as human beings, because we have lived far too long in a world of make-belief, in a world of brutality, violence, despair, anxiety. To live humanly, sanely, one has to change. To bring about a change within oneself and therefore within society, one needs this radical energy, for the individual is not different from society — the society is the individual and the individual is the society. And to bring about a necessary radical, essential change in the structure of society — which is corrupt, which is immoral — there must be change in the human heart and mind. To bring about that change you need great energy and that energy is denied or perverted, or twisted, when you act according to a concept; which is what we do in our daily life. The concept is based on past history, or on some conclusion, so it is not action at all, it is an approximation to a formula. So one asks if there is an action which is not based on an idea, on a conclusion formed by dead things which have been."

"Can you look at a flower without thinking?"

"There are the states of inattention and of attention. When you are completely giving your mind, your heart, your nerves, everything you have, to attend, then the old habits, the mechanical responses, do not enter into it, thought does not come into it at all. But we cannot maintain that all the time, so we are mostly in a state of inattention, a state in there is not an alert choiceless awareness. What takes place? There is inattention and rare attention and we are trying to bridge the one to the other. How can my inattention become attention or, can attention be complete, all the time?"

"Only the free mind knows what Love is."

"The society in which we live is the result of our psychological state."

"Where there is fear there is aggression."

"Can thought be silent?"

"One is never afraid of the unknown; one is afraid of the known coming to an end."

"Can't you fall in love and not have a possessive relationship? I love someone and she loves me and we get married — that is all perfectly straightforward and simple, in that there is no conflict at all. (When I say we get married I might just as well say we decide to live together — don't let's get caught up in words.) Can't one have that without the other, without the tail as it were, necessarily following? Can't two people be in love and both be so intelligent and so sensitive that there is freedom and absence of a centre that makes for conflict? Conflict is not in the feeling of being in love. The feeling of being in love is utterly without conflict. There is no loss of energy in being in love. The loss of energy is in the tail, in everything that follows — jealousy, possessiveness, suspicion, doubt, the fear of losing that love, the constant demand for reassurance and security. Surely it must be possible to function in a sexual relationship with someone you love without the nightmare which usually follows. Of course it is."

"Meditation is one of the greatest arts in life — perhaps the greatest, and one cannot possibly learn it from anybody, that is the beauty of it. It has no technique and therefore no authority. When you learn about yourself, watch yourself, watch the way you walk, how you eat, what you say, the gossip, the hate, the jealousy — if you are aware of all that in yourself, without any choice, that is part of meditation."

"Thought is matter as much as the floor, the wall, the telephone, are matter. Energy functioning in a pattern becomes matter. That is all life is … Matter and energy are interrelated. The one cannot exist without the other, and the more harmony there is between the two, the more balance, the more active the brain cells are. Thought has set up this pattern of pleasure, pain, fear, and has been functioning inside it for thousands of years and cannot break the pattern because it has created it."

"Man has throughout the ages been seeking something beyond himself, beyond material welfare — something we call truth or God or reality, a timeless state — something that cannot be disturbed by circumstances, by thought or by human corruption. Man has always asked the question: what is it all about? Has life any meaning at all? He sees the enormous confusion of life, the brutalities, the revolt, the wars, the endless divisions of religion, ideology and nationality, and with a sense of deep abiding frustration he asks, what is one to do, what is this thing we call living, is there anything beyond it?"

"In this constant battle which we call living, we try to set a code of conduct according to the society in which we are brought up, whether it be a Communist society or a so-called free society; we accept a standard of behaviour as part of our tradition as Hindus or Muslims or Christians or whatever we happen to be. We look to someone to tell us what is right or wrong behaviour, what is right or wrong thought, and in following this pattern our conduct and our thinking become mechanical, our responses automatic. We can observe this very easily in ourselves."

"For centuries we have been spoon-fed by our teachers, by our authorities, by our books, our saints. We say, "Tell me all about it — what lies beyond the hills and the mountains and the earth?" and we are satisfied with their descriptions, which means that we live on words and our life is shallow and empty. We are secondhand people. We have lived on what we have been told, either guided by our inclinations, our tendencies, or compelled to accept by circumstances and environment. We are the result of all kinds of influences and there is nothing new in us, nothing that we have discovered for ourselves; nothing original, pristine, clear."

"Throughout theological history we have been assured by religious leaders that if we perform certain rituals, repeat certain prayers or mantras, conform to certain patterns, suppress our desires, control our thoughts, sublimate our passions, limit our appetites and refrain from sexual indulgence, we shall, after sufficient torture of the mind and body, find something beyond this little life. And that is what millions of so-called religious people have done through the ages, either in isolation, going off into the desert or into the mountains or a cave or wandering from village to village with a begging bowl, or, in a group, joining a monastery, forcing their minds to conform to an established pattern. But a tortured mind, a broken mind, a mind which wants to escape from all turmoil, which has denied the outer world and been made dull through discipline and conformity — such a mind, however long it seeks, will find only according to its own distortion."

"The traditional approach is from the periphery inwards, and through time, practice and renunciation, gradually to come upon that inner flower, that inner beauty and love — in fact to do everything to make oneself narrow, petty and shoddy; peel off little by little; take time; tomorrow will do, next life will do — and when at last one comes to the centre one finds there is nothing there, because one's mind has been made incapable, dull and insensitive. Having observed this process, one asks oneself, is there not a different approach altogether — that is, is it not possible to explode from the centre?"

"The world accepts and follows the traditional approach. The primary cause of disorder in ourselves is the seeking of reality promised by another; we mechanically follow somebody who will assure us a comfortable spiritual life. It is a most extraordinary thing that although most of us are opposed to political tyranny and dictatorship, we inwardly accept the authority, the tyranny, of another to twist our minds and our way of life. So if we completely reject, not intellectually but actually, all so-called spiritual authority, all ceremonies, rituals and dogmas, it means that we stand alone and are already in conflict with society; we cease to be respectable human beings. A respectable human being cannot possibly come near to that infinite, immeasurable, reality."

"That is the first thing to learn — not to seek. When you seek you are really only window-shopping. The question of whether or not there is a God or truth or reality, or whatever you like to call it, can never be answered by books, by priests, philosophers or saviours. Nobody and nothing can answer the question but you yourself and that is why you must know yourself. Immaturity lies only in total ignorance of self. To understand yourself is the beginning of wisdom."

"I think there is a difference between the human being and the individual. The individual is a local entity, living in a particular country, belonging to a particular culture, particular society, particular religion. The human being is not a local entity. He is everywhere. If the individual merely acts in a particular corner of the vast field of life, then his action is totally unrelated to the whole. So one has to bear in mind that we are talking of the whole not the part, because in the greater the lesser is, but in the lesser the greater is not. The individual is the little conditioned, miserable, frustrated entity, satisfied with his little gods and his little traditions, whereas a human being is concerned with the total welfare, the total misery and total confusion of the world."

"We human beings are what we have been for millions of years — colossally greedy, envious, aggressive, jealous, anxious and despairing, with occasional flashes of joy and affection. We are a strange mixture of hate, fear and gentleness; we are both violence and peace. There has been outward progress from the bullock cart to the jet plane but psychologically the individual has not changed at all, and the structure of society throughout the world has been created by individuals. The outward social structure is the result of the inward psychological structure of our human relationships, for the individual is the result of the total experience, knowledge and conduct of man. Each one of us is the storehouse of all the past. The individual is the human who is all mankind."

"We are afraid of the known and afraid of the unknown. That is our daily life and in that there is no hope, and therefore every form of philosophy, every form of theological concept, is merely an escape from the actual reality of what is. All outward forms of change brought about by wars, revolutions, reformations, laws and ideologies have failed completely to change the basic nature of man and therefore of society."

"As human beings living in this monstrously ugly world, let us ask ourselves, can this society, based on competition, brutality and fear, come to an end? Not as an intellectual conception, not as a hope, but as an actual fact, so that the mind is made fresh, new and innocent and can bring about a different world altogether? It can only happen, I think, if each one of us recognises the central fact that we, as individuals, as human beings, in whatever part of the world we happen to live or whatever culture we happen to belong to, are totally responsible for the whole state of the world. We are each one of us responsible for every war because of the aggressiveness of our own lives, because of our nationalism, our selfishness, our gods, our prejudices, our ideals, all of which divide us."

"What can a human being do — what can you and I do — to create a completely different society? We are asking ourselves a very serious question. Is there anything to be done at all? What can we do? Will somebody tell us? People have told us. The so-called spiritual leaders, who are supposed to understand these things better than we do, have told us by trying to twist and mould us into a new pattern, and that hasn't led us very far; sophisticated and learned men have told us and that has led us no further. We have been told that all paths lead to truth — you have your path as a Hindu and someone else has his path as a Christian and another as a Muslim, and they all meet at the same door — which is, when you look at it, so obviously absurd. Truth has no path, and that is the beauty of truth, it is living. A dead thing has a path to it because it is static, but when you see that truth is something living, moving, which has no resting place, which is in no temple, mosque or church, which no religion, no teacher, no philosopher, nobody can lead you to — then you will also see that this living thing is what you actually are — your anger, your brutality, your violence, your despair, the agony and sorrow you live in. In the understanding of all this is the truth, and you can understand it only if you know how to look at those things in your life. And you cannot look through an ideology, through a screen of words, through hopes and fears."

"You cannot depend upon anybody. There is no guide, no teacher, no authority. There is only you — your relationship with others and with the world — there is nothing else. When you realize this, it either brings great despair, from which comes cynicism and bitterness, or, in facing the fact that you and nobody else is responsible for the world and for yourself, for what you think, what you feel, how you act, all self-pity goes. Normally we thrive on blaming others, which is a form of self-pity."

"It is important to understand from the very beginning that I am not formulating any philosophy or any theological structure of ideas or theological concepts. It seems to me that all ideologies are utterly idiotic. What is important is not a philosophy of life but to observe what is actually taking place in our daily life, inwardly and outwardly. If you observe very closely what is taking place and examine it, you will see that it is based on an intellectual conception, and the intellect is not the whole field of existence; it is a fragment, and a fragment, however cleverly put together, however ancient and traditional, is still a small part of existence whereas we have to deal with the totality of life."

"When we look at what is taking place in the world we begin to understand that there is no outer and inner process; there is only one unitary process, it is a whole, total movement, the inner movement expressing itself as the outer and the outer reacting again on the inner. To be able to look at this seems to me all that is needed, because if we know how to look, then the whole thing becomes very clear, and to look needs no philosophy, no teacher. Nobody need tell you how to look. You just look. Can you then, seeing this whole picture, seeing it not verbally but actually, can you easily, spontaneously, transform yourself? That is the real issue. Is it possible to bring about a complete revolution in the psyche?"

"Violence is not merely killing another. It is violence when we use a sharp word, when we make a gesture to brush away a person, when we obey because there is fear. So violence isn't merely organized butchery in the name of God, in the name of society or country. Violence is much more subtle, much deeper, and we are inquiring into the very depths of violence. When you call yourself an Indian or a Muslim or a Christian or a European, or anything else, you are being violent. Do you see why it is violent? Because you are separating yourself from the rest of mankind. When you separate yourself by belief, by nationality, by tradition, it breeds violence. So a man who is seeking to understand violence does not belong to any country, to any religion, to any political party or partial system; he is concerned with the total understanding of mankind."

"It's no measure of health to be well adjusted to a profoundly sick society."

"What does it mean to be compassionate? Not merely verbally, but actually to be compassionate? Is compassion a matter of habit, of thought, a matter of the mechanical repetition of being kind, polite, gentle, tender? Can the mind which is caught in the activity of thought with its conditioning, its mechanical repetition, be compassionate at all? It can talk about it, it can encourage social reform, be kind to the poor heathen and so on; but is that compassion? When thought dictates, when thought is active, can there be any place for compassion? Compassion being action without motive, without self-interest, without any sense of fear, without any sense of pleasure."

"The whole of Asia believes in reincarnation, in being reborn in another life. When you enquire what it is that is going to be born in the next life, you come up against difficulties. What is it? Yourself? What are you? a lot of words, a lot of opinions, attachments to your possessions, to your furniture, to your conditioning. Is all that, which you call the soul, going to be reborn in the next life? Reincarnation implies that what you are today determines what you will be again in the next life. Therefore behave! — not tomorrow, but today, because what you do today you are going to pay for in the next life. People who believe in reincarnation do not bother about behavior;t all; it is just a matter of belief, which has no value. Incarnate today, afresh not in the next life! Change it now completely, change with great passion, let the mind strip itself of everything, of every conditioning, every knowledge, of everything it thinks is "right" — empty it. Then you will know what dying means; and then you will know what love is. For love is not something of the past, of thought, of culture; it is not pleasure. A mind that has understood the whole movement of thought becomes extraordinarily quiet, absolutely silent. That silence is the beginning of the new."

"Do you decide to observe? Or do you merely observe? Do you decide and say, "I am going to observe and learn"? For then there is the question: "Who is deciding?" Is it will that says, "I must"? And when it fails, it chastises itself further and says, "I must, must, must"; in that there is conflict; therefore the state of mind that has decided to observe is not observation at all. You are walking down the road, somebody passes you by, you observe and you may say to yourself, "How ugly he is; how he smells; I wish he would not do this or that". You are aware of your responses to that passer-by, you are aware that you are judging, condemning or justifying; you are observing. You do not say, "I must not judge, I must not justify". In being aware of your responses, there is no decision at all. You see somebody who insulted you yesterday. Immediately all your hackles are up, you become nervous or anxious, you begin to dislike; be aware of your dislike, be aware of all that, do not "decide" to be aware. Observe, and in that observation there is neither the "observer" nor the "observed" — there is only observation taking place. The "observer" exists only when you accumulate in the observation; when you say, "He is my friend because he has flattered me", or, "He is not my friend, because he has said something ugly about me, or something true which I do not like." That is accumulation through observation and that accumulation is the observer. When you observe without accumulation, then there is no judgement."

"No book can teach you about yourself, no psychologist, none of the professors or philosophers. What they can teach you is what they think you are or what they think you should be."

"Is it possible to observe without the observer?"

"Thought nourishes, sustains and gives continuity to fear and pleasure."

"To learn about oneself, a living thing, you have to watch, learn anew each minute."

"Control exists only when there is action of will, positively or negatively. Will is resistance. When the mind is learning, there is no resistance."

"When you identify yourself with a group of people or a set of ideas, aren't you separating yourself?"

"Learning implies a mind that doesn't know."

"Can I live a life, daily life, without sense of self-concern?"

"Is it possible to live in this world without the operation of will?"

"Why does the brain retain the memory of the hurt from yesterday?"

"Can the mind become completely still without coercion, without compulsion, without discipline?"

"The moment I am aware that I am aware, I am not aware. Awareness means the observer is not."

"When I analyse myself and my reactions or behaviour, there is the act and the actor. There is a division between the two and that creates conflict between "what is" and "what should be"."

"Does choice exist when I see something very clearly?"

"Meditation is a state of mind in which the operation and exercise of will is not."

"When you practice meditation, the meditator becomes all-important and not the movement of meditation."

"Fear is always in relation to something; it does not exist by itself. There is fear of what happened yesterday in relation to the possibility of its repetition tomorrow; there is always a fixed point from which relationship takes place. How does fear come into this? I had pain yesterday; there is the memory of it and I do not want it again tomorrow. Thinking about the pain of yesterday, thinking which involves the memory of yesterday’s pain, projects the fear of having pain again tomorrow. So it is thought that brings about fear. Thought breeds fear; thought also cultivates pleasure. To understand fear you must also understand pleasure — they are interrelated; without understanding one you cannot understand the other. This means that one cannot say ‘I must only have pleasure and no fear’; fear is the other side of the coin which is called pleasure. Thinking with the images of yesterday’s pleasure, thought imagines that you may not have that pleasure tomorrow; so thought engenders fear. Thought tries to sustain pleasure and thereby nourishes fear. Thought has separated itself as the analyzer and the thing to be analyzed; they are both parts of thought playing tricks upon itself. In doing all this it is refusing to examine the unconscious fears; it brings in time as a means of escaping fear and yet at the same time sustains fear."

"Now, one sees all that by observing, by being aware, watching, one is aware of all this. Then out of that awareness you see there is no division between the observer and the observed. It is a trick of thought which demands security. Please don't madam, please. And by being aware it sees the observer is the observed, that violence is the observer, violence is not different from the observer. Now how is the observer to end himself and not be violent? Have you understood my question so far? I think so. Right? The observer is the observed, there is no division and therefore no conflict. And is the observer then, knowing all the intricacies of naming, linguistically caught in the image of violence, what happens to that violence? If the observer is violent, can the observer end, otherwise violence will go on? Can the observer end himself, because he is violent? Or what reality has the observer? Right sir? Is he merely put together by words, by experience, by knowledge? So is he put together by the past? So is he the past? Right? Which means the mind is living in the past. Right? obviously. You are living in the past. Right? No? As long as there is an observer there must be living in the past, obviously. And all our life is based on the past, memories, knowledge, images, according to which you react, which is your conditioning, is the past. And living has become the living of the past in the present, modified in the future. That's all, as long as the observer is living. Now does the mind see this as a truth, as a reality, that all my life is living in the past? I may paint most abstract pictures, write the most modern poems, invent the most extraordinary machinery, but I am still living in the past."

"It is utterly and irrevocably possible to empty all hurts and, therefore, to love, to have compassion. To have compassion means to have passion for all things, not just between two people, but for all human beings, for all things of the earth, the animals, the trees, everything the earth contains. When we have such compassion we will not despoil the earth as we are doing now, and we will have no wars."

"Truth does not belong to an individual."

"Is there an observation which is not the instrument of thought?"

"What is correct action in a deteriorating world?"

"The world is me and I am the world."

"Goodness is not the pursuit of conformity. If you conform to a belief, to a concept, to an idea, to a principle, that is not good, because it creates conflict. Goodness cannot flower through another, through a religious figure, through dogma, through belief; it can only flower in the soil of total attention in which there is no authority. The essence of goodness is a mind that is not in conflict. And goodness implies great responsibility. You can't be good and allow wars to take place. So a person who is really good is totally responsible for his whole life."

"Knowledge is necessary to act in the sense of my going home from here to the place I live; I must have knowledge for this; I must have knowledge to speak English; I must have knowledge to write a letter and so on. Knowledge as function, mechanical function, is necessary. Now if I use that knowledge in my relationship with you, another human being, I am bringing about a barrier, a division between you and me, namely the observer. That is, knowledge, in relationship, in human relationship, is destructive. That is knowledge which is the tradition, the memory, the image, which the mind has built about you, that knowledge is separative and therefore creates conflict in our relationship."

"How is the mind which functions on knowledge — how is the brain which is recording all the time — to end, to see the importance of recording and not let it move in any other direction? Very simply: you insult me, you hurt me, by word, gesture, by an actual act; that leaves a mark on the brain which is memory. That memory is knowledge, that knowledge is going to interfere in my meeting you next time — obviously."

"The only thing that really matters is that there be an action of goodness, love and intelligence in living. Is goodness individual or collective, is love personal or impersonal, is intelligence yours, mine or somebody else? If it is yours or mine then it is not intelligence, or love, or goodness. If goodness is an affair of the individual or of the collective, according to one's particular preference or decision, then it is no longer goodness."

"Goodness is not in the backyard of the individual nor in the open field of the collective; goodness flowers only in freedom from both."

"The brain is the source of thought. The brain is matter and thought is matter. Can the brain — with all its reactions and its immediate responses to every challenge and demand — can the brain be very still? It is not a question of ending thought, but of whether the brain can be completely still? This stillness is not physical death. See what happens when the brain is completely still."

"The first step is the last step. The first step is to perceive, perceive what you are thinking, perceive your ambition, perceive your anxiety, your loneliness, your despair, this extraordinary sense of sorrow, perceive it, without any condemnation, justification, without wishing it to be different. Just to perceive it, as it is. When you perceive it as it is, then there is a totally different kind of action taking place, and that action is the final action. Right? That is, when you perceive something as being false or as being true, that perception is the final action, which is the final step. Now listen to it. I perceive the falseness of following somebody else, somebody else’s instruction — Krishna, Buddha, Christ, it does not matter who it is. I see, there is the perception of the truth that following somebody is utterly false. Because your reason, your logic and everything points out how absurd it is to follow somebody. Now that perception is the final step, and when you have perceived, you leave it, forget it, because the next minute you have to perceive anew, which is again the final step."

"So you must ask this question, put this question to yourself, whether your mind can be empty of all its past and yet retain the technological knowledge, your engineering knowledge, your linguistic knowledge, the memory of all that, and yet function from a mind that is completely empty. The emptying of that mind comes about naturally, sweetly without bidding, when you understand yourself, when you understand what you are. What you are is the memory, bundle of memories, experiences, thoughts. When you understand that, look at it, observe it; and when you observe it, see in that observation that there is no duality between the observer and the observed; then when you see that, you will see that your mind can be completely empty, attentive, and in that attention you can act wholly, without any fragmentation."

"In seeking there are several things involved: there is the seeker and the thing that he seeks after. When the seeker finds what he thinks is truth, is God, is enlightenment, he must be able to recognize it. He must recognize it, right? Recognition implies previous knowledge, otherwise you cannot recognize. I cannot recognize you if I had not met you yesterday. Therefore when I say this is truth, I have already known it and therefore it is not truth. So a man who is seeking truth lives a life of hypocrisy, because his truth is the projection of his memory, of his desire, of his intentions to find something other than "what is", a formula. So seeking implies duality — the one who seeks and the thing sought after — and where there is duality there is conflict. There is wastage of energy. So you can never find it, you can never invite it."

"A mind that is in meditation is concerned only with meditation, not with the meditator. The meditator is the observer, the senser, the thinker, the experiencer, and when there is the experiencer, the thinker, then he is concerned with reaching out, gaining, achieving, experiencing. And that thing which is timeless cannot be experienced. There is no experience at all. There is only that which is not nameable. ...You know, in all this there are various powers like clairvoyance, reading somebody’s thought — which is the most disgusting thing to do: it is like reading letters that are private. There are various powers. You know what I am talking about, don’t you? You call them siddhis, don’t you? Do you know that all these things are like candles in the sun? When there is no sun there is darkness, and then the candle and the light of the candle become very important. But when there is the sun, the light, the beauty, the clarity, then all these powers, these siddhis — developing various centres, chakras, kundalini, you know all that business — are like candlelight; they have no value at all. And when you have that light, you don’t want anything else."

"Now, can one die every day to everything that one knows — except, of course, the technological knowledge, the direction where your home is, and so on; that is, to end, psychologically, every day, so that the mind remains fresh, young and innocent? That is death. And to come upon that there must be no shadow of fear. To give up without argument, without any resistance. That is dying. Have you ever tried it? To give up without a murmur, without restraint, without resistance, the thing that gives you most pleasure (the things that are painful, of course, one wants to give up in any case). Actually to let go. Try it. Then, if you do it, you will see that the mind becomes extraordinarily alert, alive and sensitive, free and unburdened. Old age then takes on quite a different meaning, not something to be dreaded."

"Thought itself must deny itself. Thought itself sees what it is doing and therefore thought itself realizes that it has to come of itself to an end. There is no other factor than itself. Therefore when thought realizes that whatever it does, any movement that it makes, is disorder (we are taking that as an example) then there is silence."

"One can go on endlessly reading, discussing, piling up words upon words, without ever doing anything about it. It is like a man that is always ploughing, never sowing, and therefore never reaping. Most of us are in that position. And words, ideas, theories, have become much more important than actual living, which is acting, doing. I do not know if you have ever wondered why, throughout the world, ideas, formulas, concepts, have tremendous significance, not only scientifically but also theologically."

"Life as we live it is obviously very brutal, and makes us insensitive, dull, heavy, stupid, and so we may hope through ideas,through ideational mentation, to bring about a certain quality of sensitivity.… But even when we are sharpened and quickened intellectually by argument, by discussion, by reading, this does not actually bring about that quality of sensitivity. And you know all those people who are erudite, who read, who theorize, who can discuss brilliantly, are extraordinarily dull people. So I think sensitivity, which destroys mediocrity, is very important to understand. Because most of us are becoming, I am afraid, more mediocre. We are not using that word in any derogative sense at all, but merely observing the fact of mediocrity in the sense of being average, fairly well educated, earning a livelihood and perhaps capable of clever discussion; but this leaves us still bourgeois, mediocre, not only in our attitudes but in our activities."

"How can one be free of the images that one has? First of all, I must find out how these images come into being, what is the mechanism that creates them. You can see that at the moment of actual relationship, that is, when you are talking, when there are arguments, when there are insults and brutality, if you are not completely attentive at that moment, then the mechanism of building an image starts. That is, when the mind is not completely attentive at the moment of action, then the mechanism of building images is set in motion. When you say something to me which I do not like — or which I like — if at that moment I am not completely attentive, then the mechanism starts. If I am attentive, aware, then there is no building of images."

"What is important in meditation is the quality of the mind and the heart.It is not what you achieve, or what you say you attain, but rather the quality of a mind that is innocent and vulnerable."

"If there is no meditation, then you are like a blind man in a world of great beauty, light and colour."

"There's a great and unutterable beauty in all this."

"Thought shattering itself against its own nothingness is the explosion of meditation."

"Woke up early this morning with an enormous sense of power, beauty and incorruptibility…in which nothing could exist that could become corrupt, deteriorate. It was too immense for the brain to grasp…limitless, untouchable, impenetrable. Because of its incorruptibility, there was in it beauty. Not the beauty that fades… One felt that in its presence all essence exists and so it was sacred. It was a life in which nothing could perish…With it all there was a sense of power – strength as solid as that mountain. (...) Yesterday, driving through the narrow valley … there was this benediction. It was very strong and everything was bathed in it.The noise of the stream was part of it and the high waterfall… It was like the gentle rain … and one became utterly vulnerable; the body seemed to have become light as a leaf, exposed and trembling. This went on … talk became monosyllabic. The beauty of it seemed incredible."

"Man, in order to escape his conflicts, has invented many forms of meditation. These have been based on desire, will, and the urge for achievement, and imply conflict and a struggle to arrive. This conscious, deliberate striving is always within the limits of a conditioned mind, and in this there is no freedom. All effort to meditate is the denial of meditation. Meditation is the ending of thought. It is only then that there is a different dimension which is beyond time."

"Meditation is the emptying of the mind of all thought, for thought and feeling dissipate energy. They are repetitive, producing mechanical activities which are a necessary part of existence. But they are only part, and thought and feeling cannot possibly enter into the immensity of life. Quite a different approach is necessary, not the path of habit, association and the known; there must be freedom from these. Meditation is the emptying of the mind of the known. It cannot be done by thought or by the hidden prompting of thought, nor by desire in the form of prayer, nor through the self-effacing hypnotism of words, images, hopes, and vanities. All these have to come to an end, easily, without effort and choice, in the flame of awareness."

"Can the mind resolve a psychological problem immediately?"

"Psychological knowledge has made us dull."

"The individuality is the name, the form and superficial culture he acquires from tradition and environment. The uniqueness of man does not lie in the superficial but in complete freedom from the content of his consciousness, which is common to all humanity."

"It is man’s pretence that because he has choice he is free. Freedom is pure observation without direction, without fear of punishment and reward. Freedom is without motive; freedom is not at the end of the evolution of man but lies in the first step of his existence."

"When man becomes aware of the movement of his own thoughts, he will see the division between the thinker and thought, the observer and the observed, the experiencer and the experience. He will discover that this division is an illusion. Then only is there pure observation which is insight without any shadow of the past or of time. This timeless insight brings about a deep, radical mutation in the mind."

"And the brain has been trained to record because then in that recording there is safety, there is security, there is strength, a vitality, and therefore in that recording the mind creates the image about oneself. Right? And that image will constantly get hurt. So is it possible to live without a single image? Go into it, sir. Don't please go to sleep. Single image about yourself, about your husband, wife, children, friend and so on, about the politicians, about the priests, about the ideals, not a single shadow of an image? We are saying it is possible, must be, otherwise you will always be getting hurt, always living in a pattern. In that there is no freedom. And when you call me an idiot, to be so attentive at that moment. Right? When you give complete attention there is no recording. It is only when there is not attention, inattention, you record. I wonder if you capture this. Is it getting too difficult? Too abstract? That is, you flatter me. I like it. The liking at that moment is inattention. In that moment there is no attention. Therefore recording takes place. But when you flatter me, instead of calling me an idiot, now you have gone to the other extreme, flatter me, to listen to it so completely, without any reaction, then there is no centre which records."

"The very word "sorrow" colours the fact of sorrow, the pain of it."

"The understanding of relationship, fear, pleasure and sorrow is to bring order in our house. Without order you cannot possibly meditate. Now the speaker puts meditation at the end of the talks because there is no possibility of right meditation if you have not put your house, your psychological house, in order. If the psychological house is in disorder, if what you are is in disorder, what is the point of meditating? It is just an escape. It leads to all kinds of illusions."

"If you are not at all concerned with the world but only with your personal salvation, following certain beliefs and superstitions, following gurus, then I am afraid it will be impossible for you and the speaker to communicate with each other. …We are not concerned at all with private personal salvation but we are concerned, earnestly, seriously, with what the human mind has become, what humanity is facing. We are concerned as human beings, human beings who are not labelled with any nationality. We are concerned at looking at this world and what a human being living in this world has to do, what is his role?"

"The Flame of Attention (1984), p. 10 . J.Krishnamurti Online, Serial No. 320"

"The questioner says, how can the conditioned brain grasp the unlimited, which is beauty, love, and truth? What is the ground of compassion and intelligence, and can it come upon us — each one of us? Are you inviting compassion? Are you inviting intelligence? Are you inviting beauty, love, and truth? Are you trying to grasp it? I am asking you. Are you trying to grasp the quality of intelligence, compassion, the immense sense of beauty, the perfume of love and that truth which has no path to it? Is that what you are grasping — wanting to find out the ground upon which it dwells? Can the limited brain grasp this? You cannot possibly grasp it, hold it. You can do all kinds of meditation, fast, torture yourself, become terribly austere, having one suit, or one robe. All this has been done. The rich cannot come to the truth, neither the poor. Nor the people who have taken a vow of celibacy, of silence, of austerity. All that is determined by thought, put together sequentially by thought; it is all the cultivation of deliberate thought, of deliberate intent."

"Desire, which has been the driving force in man, has created a great many pleasant and useful things; desire also, in man's relationships, has created a great many problems and turmoil and misery — the desire for pleasure. The monks and the sannyasis of the world have tried to go beyond it, have forced themselves to worship an ideal, an image, a symbol. But desire is always there like a flame, burning. And to find out, to probe into the nature of desire, the complexity of desire, its activities, its demands, its fulfilments — ever more and more desire for power, position, prestige, status, the desire for the unnameable, that which is beyond all our daily life — has made man do all kinds of ugly and brutal things. Desire is the outcome of sensation the outcome with all the images that thought has built. And this desire not only breeds discontent but a sense of hopelessness. Never suppress it, never discipline it but probe into the nature of it — what is the origin, the purpose, the intricacies of it? To delve deep into it is not another desire, for it has no motive; it is like understanding the beauty of a flower, to sit down beside it and look at it. And as you look it begins to reveal itself as it actually is — the extraordinarily delicate colour, the perfume, the petals, the stem and the earth out of which it has grown. So look at this desire and its nature without thought which is always shaping sensations, pleasure and pain, reward and punishment. Then one understands, not verbally, nor intellectually, the whole causation of desire, the root of desire. The very perception of it, the subtle perception of it, that in itself is intelligence. And that intelligence will always act sanely and rationally in dealing with desire."

"No description can ever describe the origin. The origin is nameless; the origin is absolutely quiet, it is not whirring about making noise. Creation is something that is most holy, that is the most sacred thing in life, and if you have made a mess of your life, change it. Change it today, not tomorrow. If you are uncertain, find out why and be certain. If your thinking is not straight, think straight, logically, Unless all that is prepared, all that is settled, you cannot enter into this world, into the world of creation. It ends. This is the last talk. Do you want to sit together quietly for a while? All right, sirs, sit quietly for a while."

"Goodness shows itself in behaviour and action and in relationship. Generally our daily behaviour is based on either the following of certain patterns — mechanical and therefore superficial — or according to very carefully thought-out motive, based on reward or punishment. So our behaviour, consciously or unconsciously, is calculated. This is not good behaviour. When one realizes this, not merely intellectually or by putting words together, then out of this total negation comes true behaviour."

"Goodness has no opposite. Most of us consider goodness as the opposite of the bad or evil and so throughout history in any culture goodness has been considered the other face of that which is brutal. So man has always struggled against evil in order to be good; but goodness can never come into being if there is any form of violence or struggle."

"The very nature of intelligence is sensitivity, and this sensitivity is love. Without this intelligence there can be no compassion. Compassion is not the doing of charitable acts or social reform; it is free from sentiment, romanticism and emotional enthusiasm. It is as strong as death. It is like a great rock, immovable in the midst of confusion, misery and anxiety. Without this compassion no new culture or society can come into being. Compassion and intelligence walk together; they are not separate. Compassion acts through intelligence. It can never act through the intellect. Compassion is the essence of the wholeness of life."

"Attention involves seeing and hearing. We hear not only with our ears but also we are sensitive to the tones, the voice, to the implication of words, to hear without interference, to capture instantly the depth of a sound. Sound plays an extraordinary part in our lives: the sound of thunder, a flute playing in the distance, the unheard sound of the universe; the sound of silence, the sound of one’s own heart beating; the sound of a bird and the noise of a man walking on the pavement; the waterfall. The universe is filled with sound. This sound has its own silence; all living things are involved in this sound of silence. To be attentive is to hear this silence and move with it."

"Attention is this hearing and this seeing, and this attention has no limitation, no resistance, so it is limitless. To attend implies this vast energy: it is not pinned down to a point. In this attention there is no repetitive movement; it is not mechanical. There is no question of how to maintain this attention, and when one has learnt the art of seeing and hearing, this attention can focus itself on a page, a word. In this there is no resistance which is the activity of concentration. Inattention cannot be refined into attention. To be aware of inattention is the ending of it: not that it becomes attentive. The ending has no continuity. The past modifying itself is the future — a continuity of what has been — and we find security in continuity, not in ending. So attention has no quality of continuity. Anything that continues is mechanical. The becoming is mechanical and implies time. Attention has no quality of time. All this is a tremendously complicated issue. One must gently, deeply go into it."

"How can one be compassionate if you belong to any religion, follow any guru, believe in something, believe in your scriptures, and so on, attached to a conclusion? When you accept your guru, you have come to a conclusion, or when you strongly believe in god or in a saviour, this or that, can there be compassion? You may do social work, help the poor out of pity, out of sympathy, out of charity, but is all that love and compassion?"

"First, we must be very clear that you and the speaker are treating life not as a problem but as a tremendous movement. If your brain is trained to solve problems, then you will treat this movement as a problem to be solved. Is it possible to look at life with all its questions, with all its issues, which is tremendously complex, to look at it not as a problem, but to observe it clearly, without bias, without coming to some conclusion which will then dictate your observation? You have to observe this vast movement of life, not only your own particular life, but the life of all humanity, the life of the earth, the life of the trees, the life of the whole world — look at it, observe it, move with it, but if you treat it as a problem, then you will create more problems."

"From childhood we are trained to have problems. When we are sent to school, we have to learn how to write, how to read, and all the rest of it. How to write becomes a problem to the child. Please follow this carefully. Mathematics becomes a problem, history becomes a problem, as does chemistry. So the child is educated, from childhood, to live with problems — the problem of God, problem of a dozen things. So our brains are conditioned, trained, educated to live with problems. From childhood we have done this. What happens when a brain is educated in problems? It can never solve problems; it can only create more problems. When a brain that is trained to have problems, and to live with problems, solves one problem, in the very solution of that problem, it creates more problems. From childhood we are trained, educated to live with problems and, therefore, being centred in problems, we can never solve any problem completely. It is only the free brain that is not conditioned to problems that can solve problems. It is one of our constant burdens to have problems all the time. Therefore our brains are never quiet, free to observe, to look. So we are asking: Is it possible not to have a single problem but to face problems? But to understand those problems, and to totally resolve them, the brain must be free."

"Are we wasting our lives? By that word “wasting” we mean dissipating our energy in various ways, dissipating it in specialized professions. Are we wasting our whole existence, our life? If you are rich, you may say, “Yes, I have accumulated a lot of money, it has been a great pleasure.” Or if you have a certain talent, that talent is a danger to a religious life. Talent is a gift, a faculty, an aptitude in a particular direction, which is specialization. Specialization is a fragmentary process. So you must ask yourself whether you are wasting your life. You may be rich, you may have all kinds of faculties, you may be a specialist, a great scientist or a businessman, but at the end of your life has all that been a waste? All the travail, all the sorrow, all the tremendous anxiety, insecurity, the foolish illusions that man has collected, all his gods, all his saints and so on — have all that been a waste? You may have power, position, but at the end of it — what? Please, this is a serious question that you must ask yourself. Another cannot answer this question for you."

"It is astonishingly beautiful and interesting, how thought is absent when you have an insight. Thought cannot have an insight. It is only when the mind is not operating mechanically in the structure of thought that you have an insight. Having had an insight, thought draws a conclusion from that insight. And then thought acts and thought is mechanical. So I have to find out whether having an insight into myself, which means into the world, and not drawing a conclusion from it is possible. If I draw a conclusion, I act on an idea, on an image, on a symbol, which is the structure of thought, and so I am constantly preventing myself from having insight, from understanding things as they are."

"Insight is not a matter of memory, of knowledge and time, which are all thought. So I would say insight is the total absence of the whole movement of thought as time and remembrance. So there is direct perception. It is as though I have been going North for the last ten thousand years, and my brain is accustomed to going North, and somebody comes along and says, that will lead you nowhere, go East. When I turn round and go East the brain cells have changed. Because I have an insight that the North leads nowhere. I will put it differently. The whole movement of thought, which is limited, is acting throughout the world now. It is the most important action, we are driven by thought. But thought will not solve any of our problems, except the technological ones. If I see that, I have stopped going North. I think that with the ending of a certain direction, the ending of a movement that has been going on for thousands of years, there is at that moment an insight that brings about a change, a mutation, in the brain cells."

"In oneself lies the whole world and if you know how to look and learn, the door is there and the key is in your hand. Nobody on earth can give you either the key or the door to open, except yourself."

"To understand oneself requires patience, tolerant awareness; the self is a book of many volumes which you cannot read in a day, but when once you begin to read, you must read every word, every sentence, every paragraph for in them are the intimations of the whole. The beginning of it is the ending of it. If you know how to read, supreme wisdom is to be found."

"Questioner: Can one love truth without loving man? Can one love man without loving truth? What comes first? Krishnamurti: Love comes first. To love truth, you must know truth. To know truth is to deny truth. What is known is not truth. What is known is already encased in time and ceases to be truth. Truth is an eternal movement, and so cannot be measured in words or in time. It cannot be held in the fist. You cannot love something which you do not know. But truth is not to be found in books, in images, in temples. It is to be found in action, in living. The very search for the unknown is love itself, and you cannot search for the unknowable away from relationship. You cannot search for reality, or for what you will, in isolation. It comes into being only in relationship, only when there is right relationship between man and man. So the love of man is the search for reality."

"To understand oneself, one needs enormous pliability, and that pliability is denied when we specialize in devotion, in action, in knowledge. There are no paths such as devotion, as action, as knowledge, and he who follows any of these paths separately as a specialist brings about his own destruction. That is, a man who is committed to a particular path, to a particular approach, is incapable of pliability, and that which is not pliable is broken. As a tree that is not pliable breaks in the storm, so a man who has specialized breaks down in moments of crisis."

"The answer is in the problem, not away from the problem. I go through the searching, analysing, dissecting process, in order to escape from the problem. But, if I do not escape from the problem and try to look at the problem without any fear or anxiety, if I merely look at the problem — mathematical, political, religious, or any other — and not look to an answer, then the problem will begin to tell me. Surely, this is what happens. We go through this process and eventually throw it aside because there is no way out of it. So, why can’t we start right from the beginning, that is, not seek an answer to a problem? — which is extremely arduous, isn’t it? Because, the more I understand the problem, the more significance there is in it. To understand, I must approach it quietly, not impose on the problem my ideas, my feelings of like and dislike. Then the problem will reveal its significance. Why is it not possible to have tranquillity of the mind right from the beginning?"

"You cannot find truth through anybody else. How can you? Surely, truth is not something static; it has no fixed abode; it is not an end, a goal. On the contrary, it is living, dynamic, alert, alive. How can it be an end? If truth is a fixed point, it is no longer truth; it is then a mere opinion. Sir, truth is the unknown, and a mind that is seeking truth will never find it. For mind is made up of the known; it is the result of the past, the outcome of time — which you can observe for yourself. Mind is the instrument of the known; hence it cannot find the unknown; it can only move from the known to the known. When the mind seeks truth, the truth it has read about in books, that "truth" is self-projected, for then the mind is merely in pursuit of the known, a more satisfactory known than the previous one. When the mind seeks truth, it is seeking its own self-projection, not truth. After all, an ideal is self-projected; it is fictitious, unreal. What is real is what is, not the opposite. But a mind that is seeking reality, seeking God, is seeking the known. When you think of God, your God is the projection of your own thought, the result of social influences. You can think only of the known; you cannot think of the unknown, you cannot concentrate on truth. The moment you think of the unknown, it is merely the self-projected known. So, God or truth cannot be thought about. If you think about it, it is not truth. Truth cannot be sought; it comes to you. You can go after only what is known. When the mind is not tortured by the known, by the effects of the known, then only can truth reveal itself. Truth is in every leaf, every tear; it is to be known from moment to moment. No one can lead you to truth; and if anyone leads you, it can only be to the known."

"Truth is not something in the distance; there is no path to it, there is neither your path nor my path; there is no devotional path, there is no path of knowledge or path of action, because truth has no path to it. The moment you have a path to truth, you divide it, because the path is exclusive; and what is exclusive at the very beginning will end in exclusiveness. The man who is following a path can never know truth because he is living in exclusiveness; his means are exclusive, and the means are the end, are not separate from the end. If the means are exclusive, the end is also exclusive. So there is no path to truth, and there are not two truths. Truth is not of the past or the present, it is timeless; the man who quotes the truth of the Buddha, of Shankara, of Christ, or who merely repeats what I am saying, will not find truth, because repetition is not truth. Repetition is a lie."

"Meditation is not a process of learning how to meditate; it is the very inquiry into what is meditation. To inquire into what is meditation, the mind must free itself from what it has learnt about meditation, and the freeing of the mind from what it has learnt is the beginning of meditation."

"Please let us be clear on this point — that you cannot by any process, through any discipline, through any form of meditation, go to truth, God, or whatever name you like to give it. It is much too vast, it cannot possibly be conceived of; no description will cover it, no book can hold it, nor any word contain it. So you cannot by any devious method, by any sacrifice, by any discipline or through any guru, go to it. You must await it, it will come to you, you cannot go to it. That is the fundamental thing one has to understand, that not through any trick of the mind, not through any control, through any virtue, any compulsion, any form of suppression, can the mind possibly go to truth. All that the mind can do is be quiet but not with the intention of receiving it. And that is one of the most difficult things of all because we think truth can be experienced right away through doing certain things. Truth is not to be bought any more than love can be bought."

"I think we must see this very clearly right at the beginning — that if one would solve the everyday problems of existence, whatever they may be, one must first see the wider issues and then come to the detail. After all, the great painter, the great poet is one who sees the whole — who sees all the heavens, the blue skies, the radiant sunset, the tree, the fleeting bird — all at one glance; with one sweep he sees the whole thing. With the artist, the poet, there is an immediate, a direct communion with this whole marvellous world of beauty. Then he begins to paint, to write, to sculpt; he works it out in detail. If you and I could do the same, then we should be able to approach our problems — however contradictory, however conflicting, however disturbing — much more liberally, more wisely, with greater depth and colour, feeling. This is not mere romantic verbalization but actually it is so, and that is what I would like to talk about now and every time we get together. We must capture the whole and not be carried away by the detail, however pressing, immediate, anxious it may be. I think that is where the revolution begins."

"When death comes, it does not ask your permission; it comes and takes you; it destroys you on the spot. In the same way, can you totally drop hate, envy, pride of possession, attachment to beliefs, to opinions, to ideas, to a particular way of thinking? Can you drop all that in an instant? There is no “how to drop it”, because that is only another form of continuity. To drop opinion, belief, attachment, greed, or envy is to die — to die every day, every moment. If there is the coming to an end of all ambition from moment to moment, then you will know the extraordinary state of being nothing, of coming to the abyss of an eternal movement, as it were, and dropping over the edge — which is death. I want to know all about death, because death may be reality; it may be what we call God — that most extraordinary something that lives and moves and yet has no beginning and no end."

"We know only fragmentarily this extraordinary thing called life; we have never looked at sorrow, except through the screen of escapes; we have never seen the beauty, the immensity of death, and we know it only through fear and sadness. There can be understanding of life, and of the significance and beauty of death, only when the mind on the instant perceives “what is”.You know, sirs, although we differentiate them, love, death, and sorrow are all the same; because, surely, love, death, and sorrow are the unknowable. The moment you know love, you have ceased to love. Love is beyond time; it has no beginning and no end, whereas knowledge has; and when you say, “I know what love is”, you don’t. You know only a sensation, a stimulus. You know the reaction to love, but that reaction is not love. In the same way, you don’t know what death is. You know only the reactions to death, and you will discover the full depth and significance of death only when the reactions have ceased."

"Passion is something which very few of us have really felt. What we may have felt is enthusiasm, which is being caught up in an emotional state over something. Our passion is for something: for music, for painting, for literature, for a country, for a woman or a man; it is always the effect of a cause. When you fall in love with someone, you are in a great state of emotion, which is the effect of that particular cause; and what I am talking about is passion without a cause. It is to be passionate about everything, not just about something, whereas most of us are passionate about a particular person or thing. I think one must see this distinction very clearly. In the state of passion without a cause, there is intensity free of all attachment; but when passion has a cause, there is attachment, and attachment is the beginning of sorrow."

"Just observe what you are. What you are is the fact: the fact that you are jealous, anxious, envious, brutal, demanding, violent. That is what you are. Look at it, be aware; don’t shape it, don’t guide it, don’t deny it, don’t have opinions about it. By looking at it without condemnation, without judgement, without comparison, you observe; out of that observation, out of that awareness comes affection. Now, go still further. And you can do this in one flash. It can only be done in one flash — not first from the outside and then working further and deeper and deeper and deeper; it does not work that way, it is all done with one sweep, from the outermost to the most inward, to the innermost depth. Out of this, in this, there is attention — attention to the whistle of that train, the noise, the coughing, the way you are jerking your legs about; attention whereby you listen to what is said, you find out what is true and what is false in what is being said, and you do not set up the speaker as an authority. So this attention comes out of this extraordinarily complex existence of contradiction, misery and utter despair. And when the mind is attentive, it can then give focus, which then is quite a different thing; then it can concentrate but that concentration is not the concentration of exclusion. Then the mind can give attention to whatever it is doing, and that attention becomes much more efficient, much more vital, because you are taking everything in."

"Sacredness is the essence of religion. You know, a great river may become polluted as it flows past a town, but if the pollution isn’t too great, the river cleanses itself as it goes along, and within a few miles it is again clean, fresh, pure. Similarly, when once the mind comes upon this sacredness, then every act is a cleansing act. Through its very movement the mind is making itself innocent, and therefore it is not accumulating. A mind that has discovered this sacredness is in constant revolution — not economic or social revolution, but an inner revolution through which it is endlessly purifying itself. Its action is not based on some idea or formula. As the river, with a tremendous volume of water behind it, cleanses itself as it flows, so does the mind cleanse itself when once it has come upon this religious sacredness."

"Attention is not concentration. When you concentrate, as most people try to do — what takes place when you are concentrating? You are cutting yourself off, resisting, pushing away every thought except that one particular thought, that one particular action. So your concentration breeds resistance, and therefore concentration does not bring freedom. Please, this is very simple if you observe it yourself. But whereas if you are attentive, attentive to everything that is going on about you, attentive to the dirt, the filth of the street, attentive to the bus which is so dirty, attentive of your words, your gestures, the way you talk to your boss, the way you talk to your servant, to the superior, to the inferior, the respect, the callousness to those below you, the words, the ideas — if you are attentive to all that, not correcting, then out of that attention you can know a different kind of concentration. You are then aware of the setting, the noise of the people, people talking over there on the roof, your hushing them up, asking them not to talk, turning your head; you are aware of the various colours, the costumes, and yet concentration is going on. Such concentration is not exclusive, in that there is no effort. Whereas mere concentration demands effort."

"Krishnamurti is one of the greatest philosophers of the age."

"Krishnamurti was, on one hand, a typically self-alienated Indian intellectual criticizing his own culture. But, on the other hand, he possessed a genuine meditative mind in harmony with the same tradition, a strange contradiction but one that was appealing to people who could not relate to traditions. He had important teachings on perception and on the workings of the mind and emotions that added much depth to my meditation."

"He has received divine honors in India and in the West. I had a long interview with him, found him of average intelligence, of rather lovable disposition, of mediocre spiritual intuitions, and heard him swear in good, round English! I came away feeling that if he is all we, as a race, have to look to in order to get out of the muddle we are in, then God pity us."

"The qualifications for admission to the Great White Brotherhood, which have to be acquired in the course of the work in the earlier part of the Path, are of a very definite character, and are always essentially the same, although they have been described in many different terms during the last twenty-five centuries. But the latest and simplest account of them is to be found in Mr. J. Krishnamurti’s wonderful little book. At the Feet of the Master, Although Mr. Krishnamurti puts this book before the world, the words which it contains are almost entirely those of the Master Kuthumi. ‘‘ These are not my words,” the author says in the Foreword; " they are the words of the Master who taught me.” When the book was written, Mr. Krishnamurti’s body was thirteen years old, and it was necessary for the Master’s plans that the knowledge requisite for Initiation should be conveyed to him as quickly as possible. The words contained in the book are those in which the Master tried to convey the whole essence of the necessary teaching in the simplest and briefest form."

"Political leaders are never leaders. For leaders we have to look to the Awakeners! Lao Tse, Buddha, Socrates, Jesus, Milarepa, Gurdjiev, Krishnamurti."

"Few modern thinkers have integrated psychology, philosophy, and religion so seamlessly as Krishnamurti."

"Never one to endear himself to schoolmasters, Krishna was punished brutally for his inadequacies and branded an imbecile."

"Krishnamurti lacked ordinary human compassion and kindness; he was intolerant, even contemptuous, of those who could not rise to his own high plane."

"Generally speaking, the significance of the indirect results may very often be of more importance than the significance of direct ones. And since we are able to trace how the energy of love transforms itself into instincts, ideas, creative forces on different planes of life; into symbols of art, song, music, poetry; so can we easily imagine how the same energy may transform itself into a higher order of intuition, into a higher consciousness which will reveal to us a marvelous and mysterious world. In all living nature (and perhaps also in that which we consider as dead) love is the motive force which drives the creative activity in the most diverse directions."

"Two things can get people to make efforts: if people want to get something, or if they want to get rid of something. Only, in ordinary conditions, without knowledge, people do not know what they can get rid of or what they can gain."

"It is only when we realize that life is taking us nowhere that it begins to have meaning."

"I Saw the Man. His figure reached from earth to heaven and was clad in a purple mantle. He stood deep in foliage and flowers and his head, on which was the head-band of an initiate, seemed to disappear mysteriously in infinity. Before him on a cube-shaped altar were four symbols of magic — the sceptre, the cup, the sword and the pentacle. His right hand pointed to heaven, his left to earth. Under his mantle he wore a white tunic girded with a serpent swallowing its tail. His face was luminous and serene, and, when his eyes met mine, I felt that he saw most intimate recesses of my soul. I saw myself reflected in him as in a mirror and in his eyes I seemed to look upon myself. And I heard a voice saying: —"Look, this is the Great Magician!"

"With his hands he unites heaven and earth, and the four elements that form the world are controlled by him. The four symbols before him are the four letters of the name of God, the signs of the four elements, fire, water, air, earth." I trembled before the depth of the mysteries A touched... The words I heard seemed to be littered by the Great Magician himself, and it was as though he spoke in me. I was in deep trepidation and at moment I felt there was nothing, before me except the blue sky; but within me a window opened through which I could see unearthly things. and hear unearthly words."

"And I saw another man. Tired and lame he dragged himself along the dusty road, across the deserted plain under the scorching rays of the sun. He glanced sidelong with foolish, staring eyes, a half smile, half leer on his face; he knew not where he went, but was absorbed in his chimerical dreams which ran constantly in the same circle. His fool's cap was put on wrong side front, his garments were torn in the back; a wild lynx with glowing eyes sprang upon him from behind a rock and buried her teeth in his flesh. He stumbled, nearly fell, but continued to drag himself along, all the time holding on his shoulder a bag containing useless things, which he, in his stupidity, carried wherever he went. Before him a crevice crossed the road and a deep precipice awaited the foolish wanderer. Then a huge crocodile with open mouth crawled out of the precipice. And I heard the voice say:-- "Look! This is the same man." I felt my head whirl."

""What has he in the bag?" I inquired, not knowing why I asked. And after a long silence the voice replied: "The four magic symbols, the sceptre, the cup, the sword and the pentacle. The fool always carries them, although he has long since forgotten what they mean. Nevertheless they belong to him, even though he does not know their use. The symbols have not lost their power, they retain it in themselves."

"When I lifted the first veil and entered the outer court of the Temple of Initiation, I saw in half darkness the figure of a woman sitting on a high throne between two pillars of the temple, one white, and one black. Mystery emanated from her and was about her. Sacred symbols shone on her green dress; on her head was a golden tiara surmounted by a two-horned moon; on her knees she held two crossed keys and an open book. Between the two pillars behind the woman hung another veil all embroidered with green leaves and fruit of pomegranate. And a voice said: "To enter the Temple one must lift the second veil and pass between the two pillars. And to pass thus, one must obtain possession of the keys, read the book and understand the symbols. Are you able to do this?" "I would like to be able," I said."

"Then the woman turned her face to me and looked into my eyes without speaking. And through me passed a thrill, mysterious and penetrating like a golden wave; tones vibrated in my brain, a flame was in my heart, and I understood that she spoke to me, saying without words: "This is the Hall of Wisdom. No one can reveal it, no one can hide it. Like a flower it must grow and bloom in thy soul. If thou wouldst plant the seed of this flower in thy soul — learn to discern the real from the false. Listen only to the Voice that is soundless... Look only on that which is invisible, and remember that in thee thyself, is the Temple and the gate to it, and the mystery, and the initiation.""

"An unexpected vision appeared to me. A circle not unlike a wreath woven from rainbow and lightnings, whirled from heaven to earth with a stupendous, velocity, blinding me by its brilliance. And amidst this light and fire I heard music and soft singing, thunderclaps and the roar of a tempest, the rumble of falling mountains and earthquakes. The circle whirled with a terrifying noise, touching the sun and the earth, and, in the centre of it I saw the naked, dancing figure of a beautiful young woman, enveloped by a light, transparent scarf, in her hand she held a magic wand. Presently the four apocalyptical beasts began to appear on the edges of the circle; one with the face of a lion, another with the face of a man, the third, of an eagle and the fourth, of a bull."

"The vision disappeared as suddenly as it appeared. A weird silence fell on me. "What does it mean?" I asked in wonder. "It is the image of the world," the voice said, "but it can be understood only after the Temple has been entered. This is a vision of the world in the circle of Time, amidst the four principles. But thou seest differently because thou seest the world outside thyself. Learn to see it in thyself and thou wilt understand the infinite essence, hidden in all illusory forms. Understand that the world which thou knowest is only one of the aspects of the infinite world, and things and phenomena are merely hierolgyphics of deeper ideas.""

"When I possessed the keys, read the book and understood the symbols, I was permitted to lift the curtain of the Temple and enter. its inner sanctum. And there I beheld a Woman with a crown of gold and a purple mantle. She held a sword in one hand and scales in the other. I trembled with awe at her appearance, which was deep and mysterious, and drew me like an abyss. "You see Truth," said the voice. "On these scales everything is weighed. This sword is always raised to guard justice, and nothing can escape it." "But why do you avert your eyes from the scales and the sword? They will remove the last illusions. How could you live on earth without these illusions? "You wished to see Truth and now you behold it! But remember what happens to the mortal who beholds a Goddess!""

"And then I saw a man in terrible suffering, hung by one leg, head downward, to a high tree. And I heard the voice: — "Look! This is a man who saw Truth. Suffering awaits the man on earth, who finds the way to eternity and to the understanding of the Endless. "He is still a man, but he already knows much of what is inaccessible even to Gods. And the incommensurableness of the small and the great in his soul constitutes his pain and his golgotha. "In his own soul appears the gallows on which he hangs in suffering, feeling that he is indeed inverted. "He chose this way himself. "For this he went over a long road from trial to trial, from initiation to initiation, through failures and falls. "And now he has found Truth and knows himself. "He knows that it is he who stands before an altar with magic symbols, and reaches from earth to heaven; that he also walks on a dusty road under a scorching sun to a precipice where a crocodile awaits him; that he dwells with his mate in paradise under the shadow of a blessing genius; that he is chained to a black cube under the shadow of deceit; that he stands as a victor for a moment in an illusionary chariot drawn by sphinxes; and that with a lantern in bright sunshine, he seeks for Truth in a desert. "Now he has found Her.""

"The most difficult thing is to know what we do know, and what we do not know. Therefore, desiring to know anything, we shall before all else determine WHAT we accept as given, and WHAT as demanding definition and proof; that is, determine WHAT we know already, and WHAT we wish to know. In relation to the knowledge of the world and of ourselves, the conditions would be ideal could we venture to accept nothing as given, and count all as demanding definition and proof. In other words, it would be best to assume that we know nothing, and make this our point of departure. But unfortunately such conditions are impossible to create. Knowledge must start from some foundation, something must be recognized as known; otherwise we shall be obliged always to define one unknown by means of another."

"We know that with the very first awakening of knowledge, man is confronted with two obvious facts: The existence of the world in which he lives; and the existence of psychic life in himself. Neither of these can he prove or disprove, but they are facts: they constitute reality for him. It is possible to meditate upon the mutual correlation of these two facts. It is possible to try to reduce them to one; that is, to regard the psychic or inner world as a part, reflection, or function of the world, or the world as a part, reflection, or function of that inner world. But such a procedure constitutes a departure from facts, and all such considerations of the world and of the self, to the ordinary non-philosophical mind, will not have the character of obviousness. On the contrary the sole obvious fact remains the antithesis of I and Not-I — our inner psychic life and the outer world."

"The most precise and complete formulation of the law of higher logic I find in the writing of Plotinus, in his On Intelligible Beauty. I shall quote this passage in the succeeding chapter. I have called this system of higher logic Tertium Organum because for us it is the third canon — third instrument — of thought after those of Aristotle and Bacon. The first was Organon, the second, Novum Organum. But the third existed earlier than the first. Man, master of this instrument, of this key, may open the door of the world of causes without fear."

"The axioms which Tertium Organum embraces cannot be formulated in our language. If we attempt to formulate them in spite of this, they will produce the impression of absurdities. Taking the axioms of Aristotle as a model, we may express the principal axiom of the new logic in our poor earthly language in the following manner:"

"The logical formula: A is both A and Not-A, corresponds to the mathematical formula: A magnitude can be greater or less than itself. The absurdity of both these propositions shows that they cannot refer to our world. Of course absurdity, as such, is indeed not an index of the attributes of noumena, but the attributes of noumena will certainly be expressed in what are absurdities to us. To hope to find in the world of causes anything logical from our standpoint is just as useless as to think that the world of things can exist in accordance with the laws of a world of shadows or stereometry according to the laws of planimetry. To master the fundamental principles of higher logic means to master the fundamentals of the understanding of a space of higher dimensions, or of the world of the wondrous. In order to approach to a clear understanding of the relations of the multi-dimensional world, we must free ourselves from all the "idols" of our world, as Bacon calls them, i.e., from all obstacles to correct receptivity and reasoning. Then we shall have taken the most important step toward an inner affinity with the world of the wondrous."

"Philosophy is based on speculation, on logic, on thought, on the synthesis of what we know and on the analysis of what we do not know. Philosophy must include within its confines the whole content of science, religion and art. But where can such a philosophy be found? All that we know in our times by the name of philosophy is not philosophy, but merely "critical literature" or the expression of personal opinions, mainly with the aim of overthrowing and destroying other personal opinions. Or, which is still worse, philosophy is nothing but self-satisfied dialectic surrounding itself with an impenetrable barrier of terminology unintelligible to the uninitiated and solving for itself all the problems of the universe without any possibility of proving these explanations or making them intelligible to ordinary mortals."

"Existing criminology is insufficient to isolate barbarism. It is insufficient because the idea of "crime" in existing criminology is artificial, for what is called crime is really an infringement of "existing laws", whereas "laws" are very often a manifestation of barbarism and violence. Such are the prohibiting laws of different kinds which abound in modern life. The number of these laws is constantly growing in all countries and, owing to this, what is called crime is very often not a crime at all, for it contains no element of violence or harm. On the other hand, unquestionable crimes escape the field of vision of criminology, either because they have not recognized the form of crime or because they surpass a certain scale. In existing criminology there are concepts: a criminal man, a criminal profession, a criminal society, a criminal sect, and a criminal tribe, but there is no concept of a criminal state, or a criminal government, or criminal legislation. Consequently what is often regarded as "political" activity is in fact a criminal activity. This limitation of the field of vision of criminology together with the absence of an exact and permanent definition of the concept of crime is one of the chief characteristics of our culture."

"Possibly the most interesting first impression of my life came from the world of dreams."

"There exist moments in life, separated by long intervals of time, but linked together by their inner content and by a certain singular sensation peculiar to them. Several such moments always recur to my mind together, and I feel then that it is these that have determined the chief trend of my life."

"Humanity in the face of the idea of hidden knowledge reminds one of the people in fairy-tales who are promised by some goddess, fairy or magician that they will be given whatever they want on condition that they say exactly what they want."

"Our ancestors were very rich and eminent people, and they left us an enormous inheritance, which we have completely forgotten, especially since the time when we began to consider ourselves the descendants of a monkey."

"The problem of Eternity, of which the face of the Sphinx speaks, takes us into the realm of the impossible. Even the problem of Time is simple in comparison with the problem of Eternity."

"Hints towards the solution of the problem of Eternity can be found in the various symbols and allegories of ancient religions and in some of the modern as well as ancient philosophies."

"I felt that on a basis of a "search for the miraculous" it would be possible to unite together a very large number of people who were no longer able to swallow the customary forms of lying and living in lying."

"When a man begins to know himself a little he will see in himself many things that are bound to horrify him. So long as a man is not horrified at himself he knows nothing about himself."

"If a man gives way to all his desires, or panders to them, there will be no inner struggle in him, no 'friction,' no fire. But if, for the sake of attaining a definite aim, he struggles with the desires that hinder him, he will then create a fire which will gradually transform his inner world into a single whole."

"The greatest barrier to consciousness is the belief that one is already conscious."

"I've found that the chief difficulty for most people was to realize that they had really heard new things: that is things that they had never heard before. They kept translating what they heard into their habitual language. They had ceased to hope and believe there might be anything new."

"People who think they can control their negative emotions and manifest them when they want to, simply deceive themselves. Negative emotions depend on identification; if identification is destroyed in some particular case, they disappear. The strangest and most fantastic fact about negative emotions is that people actually worship them. I think that, for an ordinary mechanical man, the most difficult thing to realise is that his own and other people's negative emotions, have no value whatever and do not contain anything noble, anything beautiful or anything strong. In reality negative emotions contain nothing but weakness and very often the beginning of hysteria, insanity or crime. The only good thing about them is that, being quite useless and artificially created by imagination and identification, they can be destroyed without any loss. And this is the only chance of escape that man has."

"Under the conditions of modern life we have more control over our thoughts, and in connection with this there is a special method by which we may work on the development of our consciousness using that instrument which is most obedient to our will; that is, our mind, or the intellectual centre. In order to understand more clearly what I am going to say, you must try to remember that we have no control over our consciousness. When I said that we can become more conscious, or that a man can be made conscious for a moment simply by asking him if he is conscious or not, I used the words "conscious" or "consciousness" in a relative sense. There are so many degrees of consciousness and every higher degree means "consciousness" in relation to a lower degree. But, if we have no control over consciousness itself, we have a certain control over our thinking about consciousness, and we can construct our thinking in such a way as to bring consciousness. What I mean is that by giving to our thoughts the direction which they would have in a moment of consciousness, we can, in this way, induce consciousness."

"In naming his book Tertium Organum Ouspensky reveals at a stroke that astounding audacity which characterizes his thought throughout — an audacity which we are accustomed to associate with the Russian mind in all its phases. Such a title says, in effect: "Here is a book which will reorganize all knowledge. The Organon of Aristotle formulated the laws under which the subject thinks; the Novum Organum of Bacon, the laws under which the object may be known; but The Third Canon of Thought existed before these two, and ignorance of its laws does not justify their violation. Tertium Organum shall guide and govern human thought henceforth." How passing strange, in this era of negative thinking, of timid philosophizing, does such a challenge sound!"

"It is impossible to recognize a wrong way without knowing the right way. This means that it is no use troubling oneself how to recognize a wrong way. One must think of how to find the right way."

"In properly organized groups no faith is required; what is required is simply a little trust and even that only for a little while, for the sooner a man begins to verify all he hears the better it is for him."

"A man can keep silence in such a ways that no one will even notice it. The whole point is that we say a good deal too much. If we limited ourselves to what is actually necessary, this alone would be keeping the silence. And it is the same with everything else, with food, with pleasures, with sleep; with everything there is a limit to what is necessary. After this "sin" begins. This is something that must be grasped, a "sin" is something which is not necessary."

"Man such as we know him, is a machine."

"In speaking of evolution it is necessary to understand from the outset that no mechanical evolution is possible. The evolution of man is the evolution of his consciousness."

"One of man’s important mistakes, one which must be remembered, is his illusion in regard to his I. Man such as we know him, the "man-machine," the man who cannot "do," and with whom and through whom everything "happens," cannot have a permanent and single I. His I changes as quickly as his thoughts, feelings and moods, and he makes a profound mistake in considering himself always one and the same person; in reality he is always a different person, not the one he was a moment ago."

"Man has no permanent and unchangeable I. Every thought, every mood, every desire, every sensation, says "I"."

"Man has no individual I. But there are, instead, hundreds and thousands of separate small "I"s, very often entirely unknown to one another, never coming into contact, or, on the contrary, hostile to each other, mutually exclusive and incompatible. Each minute, each moment, man is saying or thinking, "I". And each time his I is different. Just now it was a thought, now it is a desire, now a sensation, now another thought, and so on, endlessly. Man is a plurality. Man's name is legion."

"The being of two people can differ from one another more than the being of a mineral and of an animal. This is exactly what people do not understand. And they do not understand that knowledge depends on being. Not only do they not understand this latter but they definitely do not wish to understand it."

"In literature, science, art, philosophy, religion, in individual and above all in social and political life, we can observe how the line of the development of forces deviates from its original direction and goes, after a certain time, in a diametrically opposite direction, still preserving its former name."

"Objective knowledge, the idea of unity included, belongs to objective consciousness. The forms which express this knowledge when perceived by subjective consciousness are inevitably distorted and, instead of truth, they create more and more delusions. With objective consciousness it is possible to see and feel the unity of everything. But for subjective consciousness the world is split up into millions of separate and unconnected phenomena. Attempts to connect these phenomena into some sort of system in a scientific or philosophical way lead to nothing because man cannot reconstruct the idea of the whole starting from separate facts and they cannot divine the principles of the division of the whole without knowing the laws upon which this division is based."

"RELIGION IS DOING; a man does not merely think his religion or feel it, he lives his religion as much as he is able, otherwise it is not religion but fantasy or philosophy. Whether he likes it or not he shows his attitude towards religion by his actions and he can show his attitude only by his actions. Therefore if his actions are opposed to those which are demanded by a given religion he cannot assert that he belongs to that religion."

"In right knowledge the study of man must proceed on parallel lines with the study of the world, and the study of the world must run parallel with the study of man."

"When we speak of prayer or of the results of prayer we always imply only one kind of prayer — petition, or we think that petition can be united with all other kinds of prayers.… Most prayers have nothing in common with petitions. I speak of ancient prayers; many of them are much older than Christianity. These prayers are, so to speak, recapitulations; by repeating them aloud or to himself a man endeavors to experience what is in them, their whole content, with his mind and his feeling."

"A man may be born, but in order to be born he must first die, and in order to die he must first awake."

"A man will renounce any pleasures you like but he will not give up his suffering."

"It is the greatest mistake to think that man is always one and the same. A man is never the same for long. He is continually changing. He seldom remains the same even for half an hour."

"Man has the possibility of existence after death. But possibility is one thing and the realization of the possibility is quite a different thing."

"You must understand that ordinary efforts do not count; only superefforts count."

"Without self knowledge, without understanding the working and functions of his machine, man cannot be free, he cannot govern himself and he will always remain a slave."

"ACCORDING TO the numerous deductions and conclusions made by me during experimental elucidations concerning the productivity of the perception by contemporary people of new impressions from what is heard and read, and also according to the thought of one of the sayings of popular wisdom I have just remembered, handed down to our days from very ancient times, which declares: “Any prayer may be heard by the Higher Powers and a corresponding answer obtained only if it is uttered thrice:"

"I find it necessary on the first page of this book, quite ready for publication, to give the following advice:"

"Faith of consciousness is freedom Faith of feeling is weakness Faith of body is stupidity."

"Love of consciousness evokes the same in response Love of feeling evokes the opposite Love of body depends only on type and polarity."

"Hope of consciousness is strength Hope of feelings is slavery Hope of body is disease."

"Every one of those unfortunates during the process of existence should constantly sense and be cognizant of the inevitability of his own death as well as of the death of everyone upon whom his eyes or attention rests. Only such a sensation and such a cognizance can now destroy the egoism completely crystallized in them that has swallowed up the whole of their Essence, and also that tendency to hate others which flows from it."

"The sole means now for the saving of the beings of the planet Earth would be to implant again into their presences a new organ … of such properties that every one of these unfortunates during the process of existence should constantly sense and be cognizant of the inevitability of his own death as well as the death of everyone upon whom his eyes or attention rests. Only such a sensation and such a cognizance can now destroy the egoism completely crystallized in them."

"From my point of view, he can be called a remarkable man who stands out from those around him by the resourcefulness of his mind, and who knows how to be restrained in the manifestations which proceed from his nature, at the same time conducting himself justly and tolerantly towards the weaknesses of others."

"Faith cannot be given to man. Faith arises in a man and increases in its action in him not as the result of automatic learning, that is, not from any automatic ascertainment of height, breadth, thickness, form and weight, or from the perception of anything by sight, hearing, touch, smell or taste, but from understanding. Understanding is the essence obtained from information intentionally learned and from all kinds of experiences personally experienced."

"My father had a very simple, clear and quite definite view on the aim of human life. He told me many times in my youth that the fundamental striving of every man should be to create for himself an inner freedom towards life and to prepare for himself a happy old age. He considered that the indispensability and imperative necessity of this aim in life was so obvious that it ought to be understandable to everyone without any wiseacring. But a man could attain this aim only if, from childhood up to the age of eighteen, he had acquired data for the unwavering fulfilment of the following four commandments: First— To love one's parents. Second— To remain chaste. Third— To be outwardly courteous to all without distinction, whether they be rich or poor, friends or enemies, power possessors or slaves, and to whatever religion they may belong, but inwardly to remain free and never to put much trust in anyone or anything. Fourth—To love work for work's sake and not for its gain. My father, who loved me particularly as his first-born, had a great influence on me. My personal relationship to him was not as towards a father, but as towards an elder brother; and he, by his constant conversations with me and his extraordinary stories, greatly assisted the arising in me of poetic images and high ideals."

"I saw my father for the last time in 1916... The texts of the various legends and songs he had written or dictated...perhaps, by some miracle...may still be preserved among the things I left... The individuality and intellectuality of my father can, in my opinion, be very well pictured in the mind's eye of the reader if I quote here a few of his many favourite 'subjective sayings', which he often used in conversation... when he himself used these sayings in conversation, it always seemed... that they could not have been more apt or better put, but that if anyone else made use of them, they seemed to be entirely beside the point or improbable nonsense. Some of these subjective sayings of his were as follows:"

"...The cassock is to hide a fool. He is deep down, because you are high up. If the priest goes to the right, then the teacher must without fail turn to the left. If a man is a coward, it proves he has will. A man is satisfied not by the quantity of food, but by the absence of greed. Truth is that from which conscience can be at peace. In the dark a louse is worse than a tiger. Once you can shoulder it, it's the lightest thing in the world. A representation of Hell—a stylish shoe. He is stupid who is 'clever'. Happy is he who sees not his unhappiness. The teacher is the enlightener, who then is the ass? If you are first, your wife is second; if your wife is first, you had better be zero: only then will your hens be safe. If you wish to be rich, make friends with the police. If you wish to be famous, make friends with the reporters. If you wish to be full, make friends with your mother-in-law. If you wish to have peace, make friends with your neighbour. If you wish to sleep, make friends with your wife. If you wish to lose your faith, make friends with the priest."

"I also very well remember that on another occasion the father dean said: In order that at responsible age a man may be a real man and not a parasite, his education must without fail be based on the following ten principles. From early childhood there should be instilled in the child:"

"It is very difficult to explain what takes place in me when I see or hear anything majestic which allows no doubt that it proceeds from the actualization of Our Maker Creator. Each time, my tears flow of themselves. I weep, that is to say, it weeps in me, not from grief, no, but as if from tenderness."

"Formerly, it may be said, my whole being was possessed by egoism. All my manifestations and experiencings flowed from my vanity. The meeting with Father Giovanni killed all this, and from then on there gradually arose in me that "something" which has brought the whole of me to the unshakable conviction that, apart from the vanities of life, there exists a "something else" which must be the aim and ideal of every more or less thinking man, and that it is only this something else which may make a man really happy and give him real values, instead of the illusory "goods" with which in ordinary life he is always and in everything full."

"'Yes, Professor, knowledge and understanding are quite different. Only understanding can lead to being, whereas knowledge is but a passing presence in it. New knowledge displaces the old and the result is, as it were, a pouring from the empty into the void."

"Knowledge can be acquired by a suitable and complete study, no matter what the starting point is. Only one must know how to "learn." What is nearest to us is man; and you are the nearest of all men to yourself. Begin with the study of yourself; remember the saying "Know thyself.""

"There do exist enquiring minds, which long for the truth of the heart, seek it, strive to solve the problems set by life, try to penetrate to the essence of things and phenomena and to penetrate into themselves. If a man reasons and thinks soundly, no matter which path he follows in solving these problems, he must inevitably arrive back at himself, and begin with the solution of the problem of what he is himself and what his place is in the world around him. For without this knowledge, he will have no focal point in his search. Socrates’ words, “Know thyself” remain for all those who seek true knowledge and being."

"I ask you to believe nothing that you cannot verify for yourself."

"All religions speak about death during this life on earth. Death must come before rebirth. But what must die? False confidence in one’s own knowledge, self-love and egoism. Our egoism must be broken. We must realize that we are very complicated machines, and so this process of breaking is bound to be a long and difficult task. Before real growth becomes possible, our personality must die."

"The power of changing oneself lies not in the mind, but in the body and the feelings. Unfortunately, however, our body and our feelings are so constituted that they don’t care a jot about anything so long as they are happy. They live for the moment and their memory is short. The mind alone lives for tomorrow. Each has its own merits. The merit of the mind is that it looks ahead. But it is only the other two that can "do.""

"Sincerity is the key which will open the door through which you will see your separate parts, and you will see something quite new. You must go on trying to be sincere. Each day you put on a mask, and you must take it off little by little."

"LIBERATION LEADS TO LIBERATION. These are the first words of truth — not truth in quotation marks but truth in the real meaning of the word; truth which is not merely theoretical, not simply a word, but truth that can be realized in practice. The meaning behind these words may be explained as follows: By liberation is meant the liberation which is the aim of all schools, all religions, at all times. This liberation can indeed be very great. All men desire it and strive after it. But it cannot be attained without the first liberation, a lesser liberation. The great liberation is liberation from influences outside us. The lesser liberation is liberation from influences within us. At first, for beginners, this lesser liberation appears to be very great, for a beginner depends very little on external influences. Only a man who has already become free of inner influences falls under external influences. Inner influences prevent a man from falling under external influences. Maybe it is for the best. Inner influences and inner slavery come from many varied sources and many independent factors — independent in that sometimes it is one thing and sometimes another, for we have many enemies. There are so many of these enemies that life would not be long enough to struggle with each of them and free ourselves from each one separately. So we must find a method, a line of work, which will enable us simultaneously to destroy the greatest possible number of enemies within us from which these influences come. I said that we have many independent enemies, but the chief and most active are vanity and self-love. One teaching even calls them representatives and messengers of the devil himself. For some reason they are also called Mrs. Vanity and Mr. Self-Love. As I have said, there are many enemies. I have mentioned only these two as the most fundamental. At the moment it is hard to enumerate them all. It would be difficult to work on each of them directly and specifically, and it would take too much time since there are so many. So we have to deal with them indirectly in order to free ourselves from several at once. These representatives of the devil stand unceasingly at the threshold which separates us from the outside, and prevent not only good but also bad external influences from entering. Thus they have a good side as well as a bad side. For a man who wishes to discriminate among the influences he receives, it is an advantage to have these watchmen. But if a man wishes all influences to enter, no matter what they may be — for it is impossible to select only the good ones — he must liberate himself as much as possible, and finally altogether, from these watchmen, whom some considerable undesirable. For this there are many methods, and a great number of means. Personally I would advise you to try freeing yourselves and to do so without unnecessary theorizing, by simple reasoning, active reasoning, within yourselves."

"Like what "it" does not like."

"The worse the conditions of life the more productive the work, always provided you remember the work."

"Remember your self always and everywhere."

"Remember you come here having already understood the necessity of struggling with yourself — only with yourself. Therefore thank everyone who gives you the opportunity."

"Here we can only direct and create conditions, but not help."

"Only help him who is not an idler."

"Respect every religion."

"Don't judge a man by the tales of others."

"By teaching others you will learn yourself."

"Rest comes not from the quantity but from the quality of sleep."

"One of the best means for arousing the wish to work on yourself is to realize that you may die at any moment. But first you must learn how to keep it in mind."

"Conscious faith is freedom. Emotional faith is slavery. Mechanical faith is foolishness."

"Here there are neither Russians nor English, Jews nor Christians, but only those who pursue one aim — to be able to be."

"There is nothing compulsory. One is not asked to violate cherished beliefs or accept any of the ideas presented. Rather, a healthy skepticism is encouraged."

"They open doorways that I thought were shut for good. They read me Gurdjieff and Jesu. They build up my body, break me emotionally. It's nearly killing me, but what a lovely feeling!"

"I have found my people at last."

"Political leaders are never leaders. For leaders we have to look to the Awakeners! Lao Tse, Buddha, Socrates, Jesus, Milarepa, Gurdjiev, Krishnamurti."

"Gurdjieff then suddenly announced that he was going to Tuapse, on the Black Sea. The dutiful de Hartmanns followed. Their account of an exhausting nocturnal walk forced on them by Gurdjieff in spite of the fact that they were unsuitably clad and also dead tired is a striking example of the autocratic and unreasonable demands which Gurdjieff made on his followers which they nevertheless slavishly obeyed. Olga de Hartmann's feet were so swollen and bleeding that she could not put on her shoes and had to walk barefoot. Thomas de Hartmann had missed a night's sleep because he had been ordered to stay on guard. Their limbs ached and they were both exhausted; but they went on nevertheless."

"Gurdjieff was a dictator. He had the capacity so completely to humiliate his disciples that grown men would burst into tears. He might then show the victim special favour. He demanded unques tioning obedience to his arbitrary commands. For example, he once suddenly announced that none of his followers might speak to each other within the Institute. All communication must be by means of the special physical movements he had taught them. Gurdjieff sometimes imposed fasting for periods up to a week without any lessening of the work load. His authority was such that his followers convinced themselves that these orders were for their own good. Those less infatuated are likely to think that, like other gurus, Gurdjieff enjoyed the exercise of power its own sake."

"It is clear from Gurdjieff's writings that hypnotism, mesmerism and various arcane methods of expanding consciousness must have played a large part in the studies of the Seekers of Truth. None of these processes, however, is to be thought of as having any bearing on what is called Black Magic, which, according to Gurdjieff, "has always one definite characteristic. It is the tendency to use people for some, even the best of aims, without their knowledge and understanding, either by producing in them faith and infatuation or by acting upon them through fear. There is, in fact, neither red, green nor yellow magic. There is "doing." Only "doing" is magic." Properly to realise the scale of what Gurdjieff meant by magic, one has to remember his continually repeated aphorism, "Only he who can be can do," and its corollary that, lacking this fundamental verb, nothing is "done," things simply "happen.""

"During his lifetime Gurdjieff did not publish any books on the techniques of his teaching, and his pupils were bound to secrecy on the subject. Since his death in Paris in 1949, however, many of his works have been published, and there has been a flood of memoirs by disciples and admirers. Gurdjieff was in almost every respect the antithesis of Aleister Crowley. Whereas Crowley craved publicity, Gurdjieff shunned it. Crowley was forgotten for two decades after his death; Gurdjieff on the contrary, has become steadily better known, and his influence continues to grow. One of the main reasons for this is that there was so little of the charlatan about him. He is no cult figure with hordes of gullible disciples. What he has to teach makes an appeal to the intelligence, and can be fully understood only by those who are prepared to make a serious effort."

"Let nothing disturb thee; Let nothing dismay thee: All things pass; God never changes. Patience attains All that it strives for. He who has God Finds he lacks nothing: God alone suffices."

"To have courage for whatever comes in life — everything lies in that."

"It is love alone that gives value to all things."

"Pain is never permanent."

"He who cares nothing for the good things of the world has dominion over them all."

"One of my brothers was nearly of my own age; and he it was whom I most loved, though I was very fond of them all, and they of me. He and I used to read Lives of Saints together. When I read of martyrdom undergone by the Saints for the love of God, it struck me that the vision of God was very cheaply purchased; and I had a great desire to die a martyr's death, — not out of any love of Him of which I was conscious, but that I might most quickly attain to the fruition of those great joys of which I read that they were reserved in Heaven; and I used to discuss with my brother how we could become martyrs. We settled to go together to the country of the Moors, begging our way for the love of God, that we might be there beheaded; and our Lord, I believe, had given us courage enough, even at so tender an age, if we could have found the means to proceed; but our greatest difficulty seemed to be our father and mother."

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

"All things fail; but Thou, Lord of all, never failest! They who love Thee, oh, how little they have to suffer! oh, how gently, how tenderly, how sweetly Thou, O my Lord, dealest with them! Oh, that no one had ever been occupied with any other love than Thine! It seems as if Thou didst subject those who love Thee to a severe trial: but it is in order that they may learn, in the depths of that trial, the depths of Thy love. O my God, oh, that I had understanding and learning, and a new language, in order to magnify Thy works, according to the knowledge of them which my soul possesses! Everything fails me, O my Lord; but if Thou wilt not abandon me, I will never fail Thee. Let all the learned rise up against me, — let the whole creation persecute me, — let the evil spirits torment me, — but do Thou, O Lord, fail me not; for I know by experience now the blessedness of that deliverance which Thou dost effect for those who trust only in Thee. In this distress, — for then I had never had a single vision, — these Thy words alone were enough to remove it, and give me perfect peace: "Be not afraid, my daughter: it is I; and I will not abandon thee. Fear not." It seems to me that, in the state I was in then, many hours would have been necessary to calm me, and that no one could have done it. Yet I found myself, through these words alone, tranquil and strong, courageous and confident, at rest and enlightened; in a moment, my soul seemed changed, and I felt I could maintain against all the world that my prayer was the work of God. Oh, how good is God! how good is our Lord, and how powerful! He gives not counsel only, but relief as well. His words are deeds. O my God! as He strengthens our faith, love grows."

"Seeing, then, that our Lord is so powerful, — as I see and know He is, — and that the evil spirits are His slaves, of which there can be no doubt, because it is of faith, — and I a servant of this our Lord and King, — what harm can Satan do unto me? Why have I not strength enough to fight against all hell? I took up the cross in my hand, — I was changed in a moment into another person, and it seemed as if God had really given me courage enough not to be afraid of encountering all the evil spirits."

"I feared them so little, that the terrors, which until now oppressed me, quitted me altogether; and though I saw them occasionally, — I shall speak of this by and by, — I was never again afraid of them — on the contrary, they seemed to be afraid of me. I found myself endowed with a certain authority over them, given me by the Lord of all, so that I cared no more for them than for flies. They seem to be such cowards; for their strength fails them at the sight of any one who despises them. These enemies have not the courage to assail any but those whom they see ready to give in to them, or when God permits them to do so, for the greater good of His servants, whom they may try and torment."

"May it please His Majesty that we fear Him whom we ought to fear, and understand that one venial sin can do us more harm than all hell together; for that is the truth. The evil spirits keep us in terror, because we expose ourselves to the assaults of terror by our attachments to honours, possessions, and pleasures. For then the evil spirits, uniting themselves with us, — we become our own enemies when we love and seek what we ought to hate, — do us great harm. We ourselves put weapons into their hands, that they may assail us; those very weapons with which we should defend ourselves. It is a great pity. But if, for the love of God, we hated all this, and embraced the cross, and set about His service in earnest, Satan would fly away before such realities, as from the plague. He is the friend of lies, and a lie himself. He will have nothing to do with those who walk in the truth. When he sees the understanding of any one obscured, he simply helps to pluck out his eyes; if he sees any one already blind, seeking peace in vanities, — for all the things of this world are so utterly vanity, that they seem to be but the playthings of a child, — he sees at once that such a one is a child; he treats him as a child, and ventures to wrestle with him — not once, but often. May it please our Lord that I be not one of these; and may His Majesty give me grace to take that for peace which is really peace, that for honour which is really honour, and that for delight which is really a delight. Let me never mistake one thing for another — and then I snap my fingers at all the devils, for they shall be afraid of me. I do not understand those terrors which make us cry out, Satan, Satan! when we may say, God, God! and make Satan tremble. Do we not know that he cannot stir without the permission of God? What does it mean? I am really much more afraid of those people who have so great a fear of the devil, than I am of the devil himself. Satan can do me no harm whatever, but they can trouble me very much, particularly if they be confessors. I have spent some years of such great anxiety, that even now I am amazed that I was able to bear it. Blessed be our Lord, who has so effectually helped me!"

"I saw an angel close by me, on my left side, in bodily form. This I am not accustomed to see, unless very rarely. Though I have visions of angels frequently, yet I see them only by an intellectual vision, such as I have spoken of before. It was our Lord's will that in this vision I should see the angel in this wise. He was not large, but small of stature, and most beautiful — his face burning, as if he were one of the highest angels, who seem to be all of fire: they must be those whom we call cherubim. Their names they never tell me; but I see very well that there is in heaven so great a difference between one angel and another, and between these and the others, that I cannot explain it.I saw in his hand a long spear of gold, and at the iron's point there seemed to be a little fire. He appeared to me to be thrusting it at times into my heart, and to pierce my very entrails; when he drew it out, he seemed to draw them out also, and to leave me all on fire with a great love of God. The pain was so great, that it made me moan; and yet so surpassing was the sweetness of this excessive pain, that I could not wish to be rid of it. The soul is satisfied now with nothing less than God. The pain is not bodily, but spiritual; though the body has its share in it, even a large one. It is a caressing of love so sweet which now takes place between the soul and God, that I pray God of His goodness to make him experience it who may think that I am lying."

"It is no small pity, and should cause us no little shame, that, through our own fault, we do not understand ourselves, or know who we are. Would it not be a sign of great ignorance, my daughters, if a person were asked who he was, and could not say, and had no idea who his father or mother was, or from what country he came? Though that is a great stupidity, our own is incomparably greater if we make no attempt to discover what we are, and only know that we are living in these bodies and have a vague idea, because we have heard it, and because our faith tells us so, that we possess souls. As to what good qualities there may be in our souls, or who dwells within them, or how precious they are — those are things which seldom consider and so we trouble little about carefully preserving the soul's beauty. All our interest is centred in the rough setting of the diamond and in the outer wall of the castle – that is to say in these bodies of ours."

"We shall never learn to know ourselves except by endeavoring to know God; for, beholding His greatness we realize our own littleness; His purity shows us our foulness; and by meditating upon His humility we find how very far we are from being humble."

"Just as we cannot stop the movement of the heavens, revolving as they do with such speed, so we cannot restrain our thought. And then we send all the faculties of the soul after it, thinking we are lost, and have misused the time that we are spending in the presence of God. Yet the soul may perhaps be wholly united with Him in the Mansions very near His presence, while thought remains in the outskirts of the castle, suffering the assaults of a thousand wild and venomous creatures and from this suffering winning merit. So this must not upset us, and we must not abandon the struggle, as the devil tries to make us do. Most of these trials and times of unrest come from the fact that we do not understand ourselves."

"God gave us faculties for our use; each of them will receive its proper reward. Then do not let us try to charm them to sleep, but permit them to do their work until divinely called to something higher."

"We cannot know whether we love God, although there may be strong reason for thinking so; but there can be no doubt about whether we love our neighbor or not. Be sure that, in proportion as you advance in fraternal charity, you are increasing your love of God, for His Majesty bears so tender an affection for us that I cannot doubt He will repay our love for others by augmenting, and in a thousand different ways, that which we bear for Him."

"Never exaggerate, but express your feelings with moderation."

"Never affirm anything unless you are sure it is true."

"Always think of yourself as everyone's servant; look for Christ Our Lord in everyone and you will then have respect and reverence for them all."

"Reflect upon the providence and wisdom of God in all created things and praise Him in them all."

"Never compare one person with another: comparisons are odious."

"Accustom yourself continually to make many acts of love, for they enkindle and melt the soul."

"Be gentle to all and stern with yourself."

"Dear brothers and sisters, St Teresa of Jesus is a true teacher of Christian life for the faithful of every time. In our society, which all too often lacks spiritual values, St Teresa teaches us to be unflagging witnesses of God, of his presence and of his action. She teaches us truly to feel this thirst for God that exists in the depths of our hearts, this desire to see God, to seek God, to be in conversation with him and to be his friends. This is the friendship we all need that we must seek anew, day after day. May the example of this Saint, profoundly contemplative and effectively active, spur us too every day to dedicate the right time to prayer, to this openness to God, to this journey, in order to seek God, to see him, to discover his friendship and so to find true life; indeed many of us should truly say: “I am not alive, I am not truly alive because I do not live the essence of my life”. Therefore time devoted to prayer is not time wasted, it is time in which the path of life unfolds, the path unfolds to learning from God an ardent love for him, for his Church, and practical charity for our brothers and sisters."

"You ask whether it is possible to understand the indication regarding the appearance of Christ in lesser images and in reality. Certainly. Medievalism made an inaccessible idol of Christ and deprived him of any humanity, therefore also of divinity. Thus, all the Teachings of the East proclaim that there is no god (or gods) who was not at one time a man. Such a forced separation of Christ from human essence threatened and still threatens a complete break in the communion of humanity with the Higher World. One can trace how in the Middle Ages there appeared every now and then great saints who tried to re-establish this almost lost communion, and all of them insisted precisely on the human essence of Christ. Especially strong affirmations of this can be found in the pages of the autobiography of St. Theresa, the Spanish saint of the sixteenth century, and still earlier, in the visions and writings of St. Catherine of Siena and St. Gertrude. Thus, the form and the quality of the visions and communications received through such communion always correspond with the level of the consciousness of those who see and receive them, and also with the needs of the time. As it was said, "In is precisely by following the character of the visions that the best history of the intellect may be written.""

"I strongly recommend that all read the autobiography of St. Theresa. In spite of the fact that this work went through the "spiritual" censorship of the Church, some amazing pages have been preserved. By propagating the dogma of Jesus Christ as the only begotten Son of God, the Church contradicts the very sense of the prayer given to us by Jesus Christ himself, "Our Father which art in heaven." And also the words of the Scriptures, "So God created man in his own image." (Genesis 1:27) Thus, by claiming the exclusiveness of sonship and divine origin for Jesus Christ, the Church, by that very claim, forever divorced him from mankind. From this came a whole train of grave events; the exclusion of Jesus Christ from the life of humanity, the obliteration of his human Sacrifice and the awful suggestion implying that the death of Christ on the Cross saved humanity from "original" sin (?!) and from all subsequent sins."

"The image of St. Theresa, the Spaniard, is not less than that of St Francis of Assisi. Let us also recall the ancient times when, in spite of the fact that masculine egoism always attempted to suppress the achievements of women, there were always some illumined minds that did not submit to this shameful weakness."

"Souls are not Spaniards too; one friendly flood Of baptism blends them all into a blood. Christ's faith makes but one body of all souls, And love's that body's soul; no law controls Our free traffic for heav'n; we may maintain Peace, sure, with piety, though it come from Spain. What soul soe'er, in any language, can Speak heav'n like hers is my soul's countryman. Oh, 'tis not Spanish, but 'tis heav'n she speaks! 'Tis heaven that lies in ambush there, and breaks From thence into the wond'ring reader's breast, Who feels his warm heart hatched into a nest Of little eagles and young loves, whose high Flights scorn the lazy dust and things that die."

"More tears are shed over answered prayers than unanswered ones."

"Christ has no body [...] but yours. [...] Yours are the feet with which He walks to do good. [...] Yours are the hands with which he blesses all the world."

"Scriabin always said that everything within his later compositions was strictly according to 'law.' He said that he could prove this fact. However, everything seemed to conspire against his giving a demonstration. One day he invited Taneyev and I to his apartment so he could explain his theories of composition. We arrived and he dilly-dallied for a long time. Finally, he said he had a headache and would explain it all another day. That 'another day' never came."

"Skryabin comes so close to the twelve-note system that it seems probable he would have taken it as the next logical step."

"Scriabin isn't the sort of composer whom you'd regard as your daily bread, but is a heavy liqueur on which you can get drunk periodically, a poetical drug, a crystal that's easily broken."

"As early as 1902 (Bengali Samvat 1309) Rabindranath Tagore wrote that there was no Indian in the history of India written by foreigners: “as if Indians do not exist; only those who have fought and killed among themselves are real ... we are not parasites of India; through hundreds of centuries we have put down tens of thousands of roots in the heart of this land, but unfortunately we have to read a type of history which makes our children forget exactly this. It appears that in (the history of) India we are nobodies; only those who have come from outside matter in (the history of this) land."

"It was indeed a great day not only for the Sikhs but also for the whole of India when Guru Govinda, defying the age-long conventions of the Hindu society, made his followers one, by breaking down all barriers of caste and thereby made them free to inherit the true blessings of a self-respecting manhood. Sikhism has a brave message to the people and it has a noble record."

"When such imagination and sympathy are essential to write India’s history, We cannot depend on others. There is no objection to receiving, help from others when it comes to the collection of facts, but to weave these facts into a whole and make them alive we have to use our own strength. If Indians write the history of India there is some chance of partisanship or bias, but it is contempt and lack of sympathy which distort historical writing far more than bias or partisanship: Besides, while writing history, foreigners get tempted to impose the ideals of one country upon another; that also cannot be considered a blessing: Whether it will be possible or not, we shall rescue OUT own history from the hands of others: we shall look at India with out free eyes—that joyous time has arrived”"

"In the countries more fortunate than ours, the people discover their land in the ‘histories' of their countries which introduces them in their childhood to their land. In our case only the reverse has been true. It is the history of our country that has obscured the understanding, of our land... The way in which we receive education since our childhood leads everyday to a feeling of separation between us and our land till at some point we feel rebellious against it. Even the educated people of our country cry out in a dazed fashion from time to time: what do you call a country? What is its special spirit or ethos, and where is this spirit embedded or lay embedded before? Such questions do not lead you to what you are looking for... The prisms of the glasses given by others may be suitable for moving along familiar roads; they may be very necessary to wring oil out of the oil-presses ‘of examinations, but while trying to disown past mistakes and acquire new truths they are very unsuitable."

"Our real ties are with the Bharatavarsha that lies outside our textbooks. If the history of this tie for a substantially long period gets lost, our soul loses its anchorage. After all, we are no weeds or parasitical plants in India. Over many hundreds of years, it is our roots, hundreds and thousands of them, that have occupied the very heart of Bharatavarsha. But, unfortunately, we are obliged to learn a brand of history that makes our children forget this very fact. It appears as if we are nobody in India; as if those who came from outside alone matter."

"The ancient Indians distrusted the pace and pomp of urbandom; they distrusted it strongly enough to resist central authority and conformism.... "To know my country one has to travel to that age, when she realized her soul and thus transcended her physical boundaries when she revealed her being in a radiant magnanimity which illumined the eastern horizon, making her recognized as their own by those in alien shores who were awakened into a surprise of life."... [He also said about the culture of Indonesia:] ' I see India all around me.'"

"I cannot but bring to your mind those days when the whole of Eastern Asia, from Burma to Japan was united with India in the closest ties of friendship..."

"The butterfly counts not months but moments, and has time enough."

"Patriotism cannot be our final spiritual shelter; my refuge is humanity. I will not buy glass for the price of diamonds, and I will never allow patriotism to triumph over humanity as long as I live. I took a few steps down that road and stopped; for when I cannot retain my faith in universal man standing over and above my country, when patriotic prejudices overshadow my God, I feel inwardly starved."

"When the other person understands that I am not trying to enslave him, or not forcing him to do things against his will, he will surely understand I am doing what every human should do unto another. He will understand that with “Bande Mataram” we are worshipping a motherland whose children are the great and the small. Then, we will not insult or demean anyone through our attitudes, words and thoughts whether Muslim or lower caste, Bihari or Oriya, English educated or not — we will not be filled with self-pride."

"The truth comes as conqueror only because we have lost the art of receiving it as guest."

"The time has come when badges of honour make our shame glaring in the incongruous context of humiliation, and I for my part, wish to stand, shorn, of all special distinctions, by the side of those of my countrymen who, for their so called insignificance, are liable to suffer degradation not fit for human beings."

"The idea of the Nation is one of the most powerful anaesthetics that Man has invented. Under the influence of its fumes the whole people can carry out its systematic programme of the most virulent self-seeking without being in the least aware of its moral perversion,-in fact feeling dangerously resentful if it is pointed out."

"In the heart of Europe runs the purest stream of human love, of justice, of spirit of self-sacrifice for higher ideals. The Christian culture of centuries has sunk deep in her life's core. In Europe we have seen noble minds who have ever stood up for the rights of man irrespective of colour and creed."

"Does not the voice come to us, through the din of war, the shrieks of hatred, the wailings of despair, through the churning up of the unspeakable filth which has been accumulating for ages in the bottom of this nationalism, - the voice which cries to our soul that the tower of national selfishness, which goes by the name of patriotism, which has raised its banner of treason against heaven, must totter and fall with a crash, weighed down by its own bulk, its flag kissing the dust, its light extinguished? My brothers, when the red light of conflagration sends up its crackle of laughter to the stars, keep your faith upon those stars and not upon the fire of destruction."

"What India has been, the whole world is now. The whole world is becoming one country through scientific facility. And the moment is arriving when you also must find a basis of unity which is not political. If India can offer to the world her solution, it will be a contribution to humanity. There is only one history — the history of Man. All national histories are merely chapters in the larger one."

"I know how reluctant it makes us feel to give any credit for humanity to the western civilisation when we observe the brutalities into which this nationalism of theirs breaks out, instances of which are so numerous all the world over, — in the late war, in the lynching of negroes, in cowardly outrages allowed to be committed by European soldiers upon helpless Indians, in the rapacity and vandalism practised in Pekin during the Boxer war by the very people who are never tired of vulgarly applying the epithet of Hun to one section of their own confederates. But while I have never sought to gloss over or keep out of mind any of these ugly phenomena, I still aver that in the life of the West they have a large tract where their mind is free ; whence the circulation of their thought currents can surround the world."

"According to the Upanishads, the complete aspect of Truth is in the reconciliation on the finite and the infinite, of everchanging things and the eternal spirit of perfection. When in our life and work the harmony between these two is broken, then either our life is thinned into a shadow, or it becomes gross with accumulations."

"Those who live in England, away from the East, have now got to recognize that Europe has completely lost her former moral prestige in Asia. She is no longer regarded as the champion throughout the world of fair dealing and the exponent of high principle, but rather as the upholder of Western race supremacy and the exploiter of those outside her own borders."

"Just as weak people struck by poverty can be gripped by epidemics, so the spread of famine in Europe is enabling"

"God, the Great Giver, can open the whole universe to our gaze in the narrow space of a single land."

"Whenever a Muslim called upon the Muslim society, he never faced any resistance-he called in the name of one God ‘Allah-ho-Akbar’. On the other hand, when we (Hindus) call will call, ‘come on, Hindus’, who will respond? We, the Hindus, are divided in numerous small communities, many barriers-provincialism-who will respond overcoming all these obstacles? “We suffered from many dangers, but we could never be united. When Mohammed Ghouri brought the first blow from outside, the Hindus could not be united, even in the those days of imminent danger. When the Muslims started to demolish the temples one after another, and to break the idols of Gods and Goddesses, the Hindus fought and died in small units, but they could not be united. It has been provided that we were killed in different ages due to out discord. Weakness harbors sin. So, if the Muslims beat us and we, the Hindus, tolerate this without resistance-then, we will know that it is made possible only by our weakness. For the sake of ourselves and our neighbour Muslims also, we have to discard our weakness. We can appeal to our neighbour Muslims, `Please don't be cruel to us. No religion can be based on genocide' - but this kind of appeal is nothing, but the weeping of the weak person. When the low pressure is created in the air, storm comes spontaneously; nobody can stop it for sake for religion. Similarly, if weakness is cherished and be allowed to exist, torture comes automatically - nobody can stop it. Possibly, the Hindus and the Muslims can make a fake friendship to each other for a while, but that cannot last forever. As long as you don’t purify the soil, which grows only thorny shrubs you can not expect any fruit."

"We will have to get rid of the superstition that the cage is bigger than the spread of the wing. Only then will we be able to secure happiness for ourselves. The union of Hindus and Muslims is waiting for that crucial moment of transformation. But there is no reason to take fright at this thought. This is because other nations have already managed to alter themselves through arduous struggle; they have thereby been able to come out of their shells and have been able to stretch their wings. We too must overcome our mental barriers, for if we don't, there will be no future for us."

"There are two religions in earth, which have distinct enmity against all other religions. These two are Christianity and Islam. They are not just satisfied with observing their own religions, but are determined to destroy all other religions. That’s why the only way to make peace with them is to embrace their religions.”"

"When two-three different religions claim that only their own religions are true and all other religions are false, their religions are only ways to Heaven, conflicts can not be avoided. Thus, fundamentalism tries to abolish all other religions. This is called Bolshevism in religion. Only the path shown by the Hinduism can relieve the world from this meanness."

"The terrible situation of the country makes my mind restless and I cannot keep silent. Meaningless ritual keep the Hindus divided in hundred sects. So we are suffering from series of defeats. We are tired and worn-out by the fortunes by the internal external enemies. The Muslims are united in religion and rituals. The Bengali Muslims the South Indian Muslims and even the Muslims outside India-all are united. They always stand united in face of danger. The broken and divided Hindus will not be able to combat them. Days are coming when the Hindus will be again humiliated by the Muslims. "You are a mother of children, one day you will die, passing the future of Hindus society on the weak shoulders of your children, but think about their future.""

"A very important factor which is making it almost impossible for Hindu-Muslim unity to become an accomplished fact is that the Muslims can not confine their patriotism to any one country. I had frankly asked (the Muslims) whether in the event of any Mohammedan power invading India, they (Muslims) would stand side by side with their Hindu neighbours to defend their common land. I was not satisfied with the reply I got from them… Even such a man as Mr. Mohammad Ali (one of the famous Ali brothers, the leaders of the Khilafat Movement-the compiler) has declared that under no circumstances is it permissible for any Mohammedan, whatever be his country, to stand against any Mohammedan.""

"That which transcends country, which is greater than country, can only reveal itself through one’s country. God has manifested his one eternal nature in just such a variety of forms... I can assure you that through the open sky of India you will be able to see the sun therefore there is no need to cross the ocean and sit at the window of a Christian church. ... “I have nothing more to say,” answered Gora, “only this much I would add. You must understand that the Hindu religion takes in its lap, like a mother, people of different ideas and opinions, in other words, the Hindu religion looks upon man as man and does not count him as belonging to a particular party. It honours not only the wise but the foolish also and it shows respect not merely to one form of wisdom but to wisdom in all its aspects. Christians do not want to acknowledge diversity; they say that on one side is Christian religion and on the other eternal destruction, and between these two there is no middle path. And because we have studied under these Christians we have become ashamed of the variety that is there in Hinduism. We fail to see that through this diversity Hinduism is coming to realise the oneness of all. Unless we can free ourselves from this whirlpool of Christian teaching we shall not become fit for the glorious truths of Hindu religion.”"

"Dr. Munje said in another part of his report that, eight hundred years ago, the Hindu king of Malabar (now Kerala) on the advice of his Brahmin ministers, made big favor to the Arab Muslim to settle in his kingdom. Even he appeased the Arab Muslims by converting the Hindus to Islam to an extent to making law for compulsory conversion of a member of each Hindu fisherman family in to Islam. Those, whose nature is to practice idiocy rather than common sense, never can enjoy freedom even if they are in the throne. They turn the hour of action in to a night of merriment. That’s why they are always struck by the ghost at the middle of the day.”.... “The king of Malabar once gave away his throne to idiocy. That idiocy is still ruling Malabar from a Hindu throne. That’s why the Hindus are still being beaten and saying that God is there, turning the faces towards the sky. Throughout India we allowed idiocy to rule and surrender ourselves to it. That kingdom of idiocy – the fatal lack of commonsense – was continuously invaded by the Pathans, sometimes by the Mughols and sometimes by the British. From outside we can only see the torture done by them, but they are only the tools of torture, not really the cause. The real reason of the torture is our lack of common sense and our idiocy, which is responsible for our sufferings. So we have to fight this idiocy that divided the Hindus and imposed slavery on us……..If we only think about the torture we will not find any solution. But if we can get rid of our idiocy, the tyrants will surrender to us.”"

"India chose her places of pilgrimages on the top of hills and mountains, by the side of the holy rivers, in the heart of forests and by the shores of the ocean, which along with the sky, is our nearest visible symbol of the vast, the boundless, the infinite and the sublime."

"In a letter dated 10 November 1937, Tagore explained the true story: ‘A certain high official in His Majesty’s service, who was also my friend, had requested that I write a song of felicitation towards the Emperor. The request simply amazed me. It caused a great stir in my heart. In response to that great mental turmoil, I pronounced the victory in Jana Gana Mana of that Bhagya Bidhata (Bengali pronunciation; “dispenser of destiny”) of India who has from age after age held steadfast the reins of India’s chariot through rise and fall, through the straight path and the curved. That Lord of Destiny, that Reader of the Collective Mind of India, that Perennial Guide, could never be George V, George VI, or any other George. Even my official friend understood this about the song. After all, even if his admiration for the crown was excessive, he was not lacking in simple common sense.’"

"My debts are large, my failures great, my shame secret and heavy; yet I come to ask for my good, I quake in fear lest my prayer be granted."

"I thought that my invincible power would hold the world captive, leaving me in a freedom undisturbed. Thus night and day I worked at the chain with huge fires and cruel hard strokes. When at last the work was done and the links were complete and unbreakable, I found that it held me in its grip."

"When old words die out on the tongue, new melodies break forth from the heart; and where the old tracks are lost, new country is revealed with its wonders."

"The smile that flickers on baby's lips when he sleeps — does anybody know where it was born? Yes, there is a rumor that a young pale beam of a crescent moon touched the edge of a vanishing autumn cloud, and there the smile was first born in the dream of a dew-washed morning."

"In this playhouse of infinite forms I have had my play, and here have I caught sight of him that is formless."

"Where the mind is without fear and the head is held high Where knowledge is free Where the world has not been broken up into fragments By narrow domestic walls Where words come out from the depth of truth Where tireless striving stretches its arms towards perfection Where the clear stream of reason has not lost its way Into the dreary desert sand of dead habit Where the mind is led forward by thee Into ever-widening thought and action Into that heaven of freedom, my Father, let my country awake."

"Even so, in death the same unknown will appear as ever known to me. And because I love this life, I know I shall love death as well.** 95"

"I dive down into the depth of the ocean of forms, hoping to gain the perfect pearl of the formless."

"All the great utterances of man have to be judged not by the letter but by the spirit — the spirit which unfolds itself with the growth of life in history."

"The meaning of the living words that come out of the experiences of great hearts can never be exhausted by any one system of logical interpretation. They have to be endlessly explained by the commentaries of individual lives, and they gain an added mystery in each new revelation. To me the verses of the Upanishads and the teachings of Buddha have ever been things of the spirit, and therefore endowed with boundless vital growth; and I have used them, both in my own life and in my preaching, as being instinct with individual meaning for me, as for others, and awaiting for their confirmation, my own special testimony, which must have its value because of its individuality."

"The human soul is on its journey from the law to love, from discipline to liberation, from the moral plane to the spiritual. Buddha preached the discipline of self-restraint and moral life; it is a complete acceptance of law. But this bondage of law cannot be an end by itself; by mastering it thoroughly we acquire the means of getting beyond it. It is going back to Brahma, to the infinite love, which is manifesting itself through the finite forms of law."

"Want of love is a degree of callousness; for love is the perfection of consciousness. We do not love because we do not comprehend, or rather we do not comprehend because we do not love. For love is the ultimate meaning of everything around us. It is not a mere sentiment; it is truth; it is the joy that is at the root of all creation. It is the white light of pure consciousness that emanates from Brahma. So, to be one with this sarvānubhūh, this all-feeling being who is in the external sky, as well as in our inner soul, we must attain to that summit of consciousness, which is love: Who could have breathed or moved if the sky were not filled with joy, with love?"

"Of course man is useful to man, because his body is a marvellous machine and his mind an organ of wonderful efficiency. But he is a spirit as well, and this spirit is truly known only by love. When we define a man by the market value of the service we can expect of him, we know him imperfectly. With this limited knowledge of him it becomes easy for us to be unjust to him and to entertain feelings of triumphant self-congratulation when, on account of some cruel advantage on our side, we can get out of him much more than we have paid for. But when we know him as a spirit we know him as our own. We at once feel that cruelty to him is cruelty to ourselves, to make him small is stealing from our own humanity..."

"Man is not entirely an animal. He aspires to a spiritual vision, which is the vision of the whole truth. This gives him the highest delight, because it reveals to him the deepest harmony that exists between him and his surroundings. It is our desires that limit the scope of our self-realisation, hinder our extension of consciousness, and give rise to sin, which is the innermost barrier that keeps us apart from our God, setting up disunion and the arrogance of exclusiveness. For sin is not one mere action, but it is an attitude of life which takes for granted that our goal is finite, that our self is the ultimate truth, and that we are not all essentially one but exist each for his own separate individual existence."

"We never can have a true view of man unless we have a love for him. Civilisation must be judged and prized, not by the amount of power it has developed, but by how much it has evolved and given expression to, by its laws and institutions, the love of humanity. The first question and the last which it has to answer is, Whether and how far it recognises man more as a spirit than a machine? Whenever some ancient civilisation fell into decay and died, it was owing to causes which produced callousness of heart and led to the cheapening of man's worth; when either the state or some powerful group of men began to look upon the people as a mere instrument of their power; when, by compelling weaker races to slavery and trying to keep them down by every means, man struck at the foundation of his greatness, his own love of freedom and fair-play. Civilisation can never sustain itself upon cannibalism of any form. For that by which alone man is true can only be nourished by love and justice."

"In love all the contradictions of existence merge themselves and are lost. Only in love are unity and duality not at variance. Love must be one and two at the same time. Only love is motion and rest in one. Our heart ever changes its place till it finds love, and then it has its rest. But this rest itself is an intense form of activity where utter quiescence and unceasing energy meet at the same point in love. In love, loss and gain are harmonised. In its balance-sheet, credit and debit accounts are in the same column, and gifts are added to gains. In this wonderful festival of creation, this great ceremony of self-sacrifice of God, the lover constantly gives himself up to gain himself in love. Indeed, love is what brings together and inseparably connects both the act of abandoning and that of receiving."

"In love, at one of its poles you find the personal, and at the other the impersonal. At one you have the positive assertion — Here I am; at the other the equally strong denial — I am not. Without this ego what is love? And again, with only this ego how can love be possible? Bondage and liberation are not antagonistic in love. For love is most free and at the same time most bound. If God were absolutely free there would be no creation. The infinite being has assumed unto himself the mystery of finitude. And in him who is love the finite and the infinite are made one."

"Compulsion is not indeed the final appeal to man, but joy is. And joy is everywhere; it is in the earth's green covering of grass; in the blue serenity of the sky; in the reckless exuberance of spring; in the severe abstinence of grey winter; in the living flesh that animates our bodily frame; in the perfect poise of the human figure, noble and upright; in living; in the exercise of all our powers; in the acquisition of knowledge; in fighting evils; in dying for gains we never can share. Joy is there everywhere; it is superfluous, unnecessary; nay, it very often contradicts the most peremptory behests of necessity. It exists to show that the bonds of law can only be explained by love; they are like body and soul. Joy is the realisation of the truth of oneness, the oneness of our soul with the world and of the world-soul with the supreme lover."

"That side of our existence whose direction is towards the infinite seeks not wealth, but freedom and joy. There the reign of necessity ceases, and there our function is not to get but to be. To be what? To be one with Brahma. For the region of the infinite is the region of unity. Therefore the Upanishads say: If man apprehends God he becomes true. Here it is becoming, it is not having more. Words do no gather bulk when you know their meaning; they become true by being one with the idea."

"Though the West has accepted as its teacher him who boldly proclaimed his oneness with his Father, and who exhorted his followers to be perfect as God, it has never been reconciled to this idea of our unity with the infinite being. It condemns, as a piece of blasphemy, any implication of man's becoming God. This is certainly not the idea that Christ preached, nor perhaps the idea of the Christian mystics, but this seems to be the idea that has become popular in the Christian west. But the highest wisdom in the East holds that it is not the function of our soul to gain God, to utilise him for any special material purpose. All that we can ever aspire to is to become more and more one with God. In the region of nature, which is the region of diversity, we grow by acquisition; in the spiritual world, which is the region of unity, we grow by losing ourselves, by uniting. Gaining a thing, as we have said, is by its nature partial, it is limited only to a particular want; but being is complete, it belongs to our wholeness, it springs not from any necessity but from our affinity with the infinite, which is the principle of perfection that we have in our soul."

"Knowledge is partial, because our intellect is an instrument, it is only a part of us, it can give us information about things which can be divided and analysed, and whose properties can be classified part by part. But Brahma is perfect, and knowledge which is partial can never be a knowledge of him."

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

"This "I" of mine toils hard, day and night, for a home which it knows as its own. Alas, there will be no end of its sufferings so long as it is not able to call this home thine. Till then it will struggle on, and its heart will ever cry, "Ferryman, lead me across." When this home of mine is made thine, that very moment is it taken across, even while its old walls enclose it. This "I" is restless. It is working for a gain which can never be assimilated with its spirit, which it never can hold and retain. In its efforts to clasp in its own arms that which is for all, it hurts others and is hurt in its turn, and cries, "Lead me across". But as soon as it is able to say, "All my work is thine," everything remains the same, only it is taken across. Where can I meet thee unless in this mine home made thine? Where can I join thee unless in this my work transformed into thy work? If I leave my home I shall not reach thy home; if I cease my work I can never join thee in thy work. For thou dwellest in me and I in thee. Thou without me or I without thee are nothing."

"The light of the stars travels millions of miles to reach the earth, but it cannot reach our hearts — so many millions of miles further off are we!"

"Every person is worthy of an infinite wealth of love — the beauty of his soul knows no limit."

"When sorrow is deepest...then the surface crust is pierced, and consolation wells up, and all the forces of patience and courage are banded together to do their duty. Thus great suffering brings with it the power of great endurance. So while we are cowards before petty troubles, great sorrows make us brave by rousing our truer manhood."

"The world is ever new to me; like an old friend loved through this and former lives, the acquaintance between us is both long and deep."

"One of the many suppressed longings of creation which cry after fulfilment is for neglected joys within reach; while we are busy pursuing chimerical impossibilities we famish our lives...The emptiness left by easy joys, untasted, is ever growing in my life. And the day may come when I shall feel that, could I but have the past back, I would strive no more after the unattainable, but drain to the full these little, unsought, everyday joys which life offers."

"It sometimes strikes me how immensely fortunate I am that each day should take its place in my life, either reddened with the rising and setting sun, or refreshingly cool with deep, dark clouds, or blooming like a white flower in the moonlight. What untold wealth!"

"Reason tells us that creation never can be perfectly happy. So long as it is incomplete it must put up with imperfection and sorrow. It can only be perfect when it ceases to be creation, and is God. Do our prayers dare go so far?"

"I saw, all of a sudden, an odd-looking bird making its way through the water to the opposite bank, followed by a great commotion. I found it was a domestic fowl which had managed to escape impending doom in the galley by jumping overboard and was now trying frantically to swim across. It had almost gained the bank when the clutches of its relentless pursuers closed on it, and it was brought back in triumph, gripped by the neck. I told the cook I would not have any meat for dinner. I really must give up animal food. We manage to swallow flesh only because we do not think of the cruel and sinful thing we do. There are many crimes which are the creation of man himself, the wrongfulness of which is put down to their divergence from habit, custom, or tradition. But cruelty is not of these. It is a fundamental sin, and admits of no argument or nice distinctions. If only we do not allow our heart to grow callous, its protest against cruelty is always clearly heard; and yet we go on perpetrating cruelties easily, merrily, all of us ⎯ in fact, any one who does not join in is dubbed a crank. … if, after our pity is aroused, we persist in throttling our feelings simply in order to join others in their preying upon life, we insult all that is good in us. I have decided to try a vegetarian diet."

"To Indians the idea of the transmigration of the soul from animal to man, and man to animal, does not seem strange, and so from our scriptures pity for all sentient creatures has not been banished as a sentimental exaggeration. When I am in close touch with Nature in the country, the Indian in me asserts itself and I cannot remain coldly indifferent to the abounding joy of life throbbing within the soft down-covered breast of a single tiny bird."

"If you shed tears when you miss the sun, you also miss the stars."

"That I exist is a perpetual surprise which is life."

"The fish in the water is silent, the animal on the earth is noisy, the bird in the air is singing, But Man has in him the silence of the sea, the noise of the earth and the music of the air."

"God finds himself by creating."

"Your idol is shattered in the dust to prove that God's dust is greater than your idol."

"Life is given to us, we earn it by giving it."

"We come nearest to the great when we are great in humility."

"Never be afraid of the moments—thus sings the voice of the everlasting."

"We read the world wrong and say that it deceives us."

"Every child comes with the message that God is not yet discouraged of man."

"He who wants to do good knocks at the gate; he who loves finds the gate open."

"Man goes into the noisy crowd to drown his own clamour of silence."

"To be outspoken is easy when you do not wait to speak the complete truth."

"Asks the Possible to the Impossible, "Where is your dwelling place?" "In the dreams of the impotent," comes the answer."

"If you shut your door to all errors truth will be shut out."

"The roots below the earth claim no rewards for making the branches fruitful."

"Time is the wealth of change, but the clock in its parody makes it mere change and no wealth."

"When we rejoice in our fulness, then we can part with our fruits with joy."

"The water in a vessel is sparkling; the water in the sea is dark. The small truth has words that are clear; the great truth has great silence."

"He who is too busy doing good finds no time to be good."

"A mind all logic is like a knife all blade. It makes the hand bleed that uses it."

"Praise shames me, for I secretly beg for it."

"Night's darkness is a bag that bursts with the gold of the dawn."

"Men are cruel, but Man is kind."

"The fountain of death makes the still water of life play."

"Those who have everything but thee, my God, laugh at those who have nothing but thyself."

"Do not say, "It is morning," and dismiss it with a name of yesterday. See it for the first time as a new-born child that has no name."

"Death belongs to life as birth does. The walk is in the raising of the foot as in the laying of it down."

"WE live in this world when we love it."

"Let the dead have the immortality of fame, but the living the immortality of love."

"When I stand before thee at the day's end thou shalt see my scars and know that I had my wounds and also my healing."

"Clouds come floating into my life from other days no longer to shed rain or usher storm but to give colour to my sunset sky."

"Let this be my last word, that I trust in thy love."

"You can’t cross the sea merely by standing and staring at the water."

"Source: *Wit and Wisdom of Gandhi, Nehru, Tagore* (1968) quoting Tagore"

"We have our eyes, which relate to us the vision of the physical universe. We have also an inner faculty of our own which helps us to find our relationship with the supreme self of man, the universe of personality. This faculty is our luminous imagination, which in its higher stage is special to man.Tf offers us that vision of wholeness which for the biological necessity of physical survival is superfluous ; its purpose is to arouse in us the sense of perfection which is our true sense of immortality."

"The development of intelligence and physical power is equally necessary in animals and men for their purposes of living; but what is unique in man is the development of his consciousness which gradually deepens and widens the realization of his immortal being, the perfect, the eternal."

"The most important of all outstanding facts of Iranian history is the religious reform brought about by Zarathustra. There can be hardly any question that he was the first man we know who gave a definitely moral character and direction to religion and at the same time preached the doctrine of monotheism which offered an eternal foundation of reality to goodness as an ideal of perfection."

"It is for dignity of being that we aspire through the expansion of our consciousness in a great reality of Man to which we belong. We realize it through admiration and love, through hope that soars beyond the actual, beyond our own span of life into an endless time wherein we live the life of all men."

"Our village poet sings: “Man will brightly flash into your sight, my heart, if you shut the door of desires.” We have seen how primitive man was occupied with his physical needs, and thus restricted himself to the present which is the time boundary of the animal; and he missed the urge of his consciousness to seek its emancipation in a world of ultimate human value."

"I was born in what was once the metropolis of British India. My own ancestors came floating to Calcutta upon the earliest tide of the fluctuating fortune of the East India Company. The unconventional code of life for our family has been a confluence of three cultures, the Hindu, Mohammedan and British."

"There is no external means of taking freedom by the throat. It is the inward process of losing ourselves that leads to it. Bondage in all its forms has its stronghold in the inner self and not in the outside world; it is in the dimming of our consciousness, in the narrowing of our perspective, in the wrong valuation of things."

"The tendency of the Indian mind has ever been towards that transcendentalism which does not hold religion to be ultimate but rather to be a means to a further end. This end consists in the perfect liberation of the individual in the universal spirit across the furthest limits of humanity itself."

"It is widely known in India that there are individuals who have the power to attain temporarily the state of Samadhi, the complete merging of the self in the infinite, a state which is indescribable. While accepting their testimony as true, let us at the same time have faith in the testimony of others who have felt a profound love, which is the intense feeling of union, for a Being who comprehends in himself all things that are human in knowledge, will and action."

"Ah me, why did they build my house by the road to the market town?"

"I am restless. I am athirst for faraway things. My soul goes out in a longing to touch the skirt of the dim distance. O Great Beyond, O the keen call of thy flute! I forget, I ever forget, that I have no wings to fly, that I am bound in this spot evermore."

"We do not stray out of all words into the ever silent; We do not raise our hands to the void for things beyond hope."

"Please is frail like a dewdrop, while it laughs it dies. But sorrow is strong and abiding. Let sorrowful love wake in your eyes."

"My heart, the bird of the wilderness, has found its sky in your eyes."

"Let your life lightly dance on the edges of Time like dew on the tip of a leaf."

"To the guests that must go, bid God's speed and brush away all traces of their steps."

"The wise man warns me that life is but a dewdrop on the lotus leaf."

"O Woman, you are not merely the handiwork of God, but also of men; these are ever endowing you with beauty from their own hearts … You are one-half woman and one-half dream."

"In the world's audience hall, the simple blade of grass sits on the same carpet with the sunbeams, and the stars of midnight."

"Who are you, reader, reading my poems an hundred years hence? I cannot send you one single flower from this wealth of the spring, one single streak of gold from yonder clouds. Open your doors and look abroad. From your blossoming garden gather fragrant memories of the vanished flowers of an hundred years before. In the joy of your heart may you feel the living joy that sang one spring morning, sending its glad voice across a hundred years."

"Bigotry tries to keep truth safe in its hand With a grip that kills it.Wishing to hearten a timid lamp great night lights all her stars."

"God seeks comrades and claims love, the Devil seeks slaves and claims obedience."

"The child ever dwells in the mystery of ageless time, unobscured by the dust of history."

"Jewel-Like the immortal does not boast of its length of years but of the scintillating point of the moment."

"While God waits for his temple to be built of love, men bring stones."

"I touch God in my song as the hill touched the far-away sea with its waterfall."

"Light finds her treasure of colours through the antagonism of clouds."

"The one without second is emptiness, the other one makes it true."

"Life's errors cry for the merciful beauty that can modulate their isolation into a harmony with the whole."

"Our passions and desires are unruly, but our character subdues these elements into a harmonious whole. Does something similar to this happen in the physical world? Are the elements rebellious, dynamic with individual impulse? And is there a principle in the physical world which dominates them and puts them into an orderly organization? … It is the constant harmony of chance and determination which makes it eternally new and living."

"In India, the measure of a singer's freedom is in his own creative personality. He can sing the composer's song as his own, if he has the power creatively to assert himself in his interpretation of the general law of the melody which he is given to interpret."

"Melody and harmony are like lines and colors in pictures. A simple linear picture may be completely beautiful; the introduction of color may make it vague and insignificant. Yet color may, by combination with lines, create great pictures, so long as it does not smother and destroy their value."

"I slept and dreamt that life was joy. I awoke and saw that life was service. I acted and behold, service is joy."

"A certain high official in His Majesty’s service, who was also my friend, had requested that I write a song of felicitation towards the Emperor. The request simply amazed me. It caused a great stir in my heart. In response to that great mental turmoil, I pronounced the victory in Jana Gana Mana of that Bhagya Bidhata [Bengali pronunciation; “dispenser of destiny”] of India who has from age after age held steadfast the reins of India’s chariot through rise and fall, through the straight path and the curved. That Lord of Destiny, that Reader of the Collective Mind of India, that Perennial Guide, could never be George V, George VI, or any other George. Even my official friend understood this about the song. After all, even if his admiration for the crown was excessive, he was not lacking in simple common sense."

"Jana Gana Mana’s “dispenser of India’s destiny”, while not its past or present ruler, unambiguously signifies the divine Guide, the eternal Guru, Krishna... [Tagore] leaves no one in doubt that he means the Eternal Charioteer leading the pilgrims on their journey through countless ages of the timeless history of mankind. This clearly refers to the Krishna of the Bhagavad Gita, who is there as Arjuna’s charioteer. He is worshipped as an incarnation of Vishnu, who takes birth from age to age, whenever Dharma has weakened and needs to be strengthened... The iconography of Vishnu and Krishna (chariot, conch, the expression yuge yuge, “age after age”) is exuberantly sung there, and the singers describe themselves as yatri, “pilgrims”. King George, Prime Minister Nehru or any otherworldly ruler is absent, the entire focus is on Krishna, the guide and charioteer. He is said to “deliver from sorrow and pain”, which would be too much honour for a mere state leader; and to be “the people’s guide on the path”.... According to Rabindranath Tagore, and according to all Indian citizens who intone or honour his anthem, India is not complete without a heaven-oriented, sacred dimension."

"He is a great poet, I can see that now. It's not only a matter of individual lines which have real genius, or individual poems . . . but that mighty flow of poetry which takes its strength from Hinduism as from the Ganges, and is called Rabindranath Tagore."

"One aspect of this behaviour pattern had been noticed by the great poet, Rabindranath, who was reported as follows in an interview to The Times of India published on April 18, 1924: "Another very important fact which according to the poet was making it almost impossible for Hindu-Mohammedan unity to become an accomplished fact was that the Mohammedans could not confine their patriotism to any one country. The poet said that he had very frankly asked many Mohammedans whether, in the event of any Mohammedan power invading India, they would stand side by side with their Hindu neighbours to defend their common land. He could not be satisfied with the reply he got from them. He said that he could definitely state that even men like Mr. Mohammed Ali had declared that under no circumstances was it permissible for any Mohammedan, whatever his country might be, to stand against any other Mohammedan.""

"The British now began to regard him as a subversive nationalist, though in fact his national- ism was purely cultural. He played no part in the Indian National Congress with its demands for an increased share in the legislatures and the higher civil service. To Rabindra all that was as alien and meaningless as the British administration, His idea of politics was effort directed to the reconstruction of Bengali village life. Characteristically, when he later visited Cornell University in New York State as a celebrity, and had to sign the distinguished visitor's book, in the space for the visitor's nationality he inscribed not 'Indian' but 'Bengali'."

"After these conversations with Tagore some of the ideas that had seemed so crazy suddenly made much more sense. That was a great help for me."

"Rabindranath is the greatest man I have had the privilege to know. There has been no one like him anywhere on our globe for many centuries."

"In the nineteenth century Bengali replaced Sanskrit as the literary language of Bengal; the novelist Chatterjee was its Boccaccio, the poet Tagore was its Petrarch."

"Rabindranath was brought up in an atmosphere of comfort and refinement, in which music, poetry and high discourse were the very air that he breathed. He was a gentle spirit from birth, a Shelley who refused to die young or to grow old; so affectionate that squirrels climbed upon his knees, and birds perched upon his hands. He was observant and receptive, and felt the eddying overtones of experience with a mystic sensitivity. Sometimes he would stand for hours on a balcony, noting with literary instinct the figure and features, the mannerisms and gait of each passer-by in the street; sometimes, on a sofa in an inner room, he would spend half a day silent with his memories and his dreams. He began to compose verses on a slate, happy in the thought that errors could be so easily wiped away. Soon he was writing songs full of tenderness for India—for the beauty of her scenery, the loveliness of her women, and the sufferings of her people; and he composed the music for these songs himself. All India sang them, and the young poet thrilled to hear them on the lips of rough peasants as he traveled, unknown, through distant villages.25 Here is one of them, translated from the Bengali by the author himself; who else has ever expressed with such sympathetic scepticism the divine nonsense of romantic love?"

"There are many virtues in these poems—an intense and yet sober patriotism; a femininely subtle understanding of love and woman, nature and man; a passionate penetration into the insight of India’s philosophers; and a Tennysonian delicacy of sentiment and phrase. If there is any fault in them it is that they are too consistently beautiful, too monotonously idealistic and tender. Every woman in them is lovely, and every man in them is infatuated with woman, or death, or God; nature, though sometimes terrible, is always sublime, never bleak, or barren, or hideous. Perhaps the story of Chitra is Tagore’s story: her lover Arjuna tires of her in a year because she is completely and uninterruptedly beautiful; only when she loses her beauty and, becoming strong, takes up the natural labors of life, does the god love her again—a profound symbol of the contented marriage."

"Therefore he has sung lyrics to the end, and all the world except the critics has heard him gladly. India was a little surprised when her poet received the Nobel prize (1913); the Bengal reviewers had seen only his faults, and the Calcutta professors had used his poems as examples of bad Bengali.30 The young Nationalists disliked him because his condemnation of the abuses in India’s moral life was stronger than his cry for political freedom; and when he was knighted it seemed to them a betrayal of India. He did not hold the honor long; for when, by a tragic misunderstanding, British soldiers fired into a religious gathering at Amritsar (1919), Tagore returned his decorations to the Viceroy with a stinging letter of renunciation. Today he is a solitary figure, perhaps the most impressive of all men now on the earth: a reformer who has had the courage to denounce the most basic of India’s institutions—the caste system—and the dearest of her beliefs—transmigration; a Nationalist who longs for India’s liberty, but has dared to protest against the chauvinism and self-seeking that play a part in the Nationalist movement; an educator who has tired of oratory and politics, and has retreated to his ashram and hermitage at Shantiniketan, to teach some of the new generation his gospel of moral self-liberation; a poet broken-hearted by the premature death of his wife, and by the humiliation of his country; a philosopher steeped in the Vedanta, a mystic hesitating, like Chandi Das, between woman and God, and yet shorn of the ancestral faith by the extent of his learning; a lover of Nature facing her messengers of death with no other consolation than his unaging gift of song."

"Gandhi and Tagore. Two types entirely different from each other, and yet both of them typical of India, both in the long line of India's great men ... It is not so much because of any single virtue but because of the tout ensemble, that I felt that among the world's great men today Gandhi and Tagore were supreme as human beings. What good fortune for me to have come into close contact with them."

"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."

"In Bangladesh, textbooks created after 1971 narrated events through a lens of Bengali cultural nationalism. Bengali cultural nationalism includes Hindus, such at Rabindranath Tagore and Ram Mohan Roy, who contributed to Bengali literature and society prior to the partition of the subcontinent. Rabindranath Tagore is particularly dear to Bangladeshis. His poetry and songs, "Rabindra Sangit", are sung by Bengali speaking school children, additionally he authored the words and music of the national anthem. Sonar Bangla (Golden Bengal). Song is an integral part of Bengali life, and in particular, songs by Rabindranath Tagore are well known. The Muktijuddho soldiers are remembered for their songs of inspiration, many of them authored by Tagore, sung as they trudged along rice paddies. Another reason Tagore is popular is because he was banned in Bangladesh in the late 1960s, when West Pakistan was attempting to put down Bengali cultural nationalism that was gaining ground."

"In “The Religion of the Forest,” Tagore wrote about the influence that the forest dwellers of ancient India had on classical Indian literature. The forests are sources of water and the storehouses of a biodiversity that can teach us the lessons of democracy—of leaving space for others while drawing sustenance from the common web of life. Tagore saw unity with nature as the highest stage of human evolution."

"Rabindranath Tagore, like Chaucer's forerunners, writes music for his words, and one understands at every moment that he is so abundant, so spontaneous, so daring in his passion, so full of surprise, because he is doing something which has never seemed strange, unnatural, or in need of defence."

"O that our souls could scale a height like this, A mighty mountain swept o'er by the bleak Keen winds of heaven; and, standing on that peak Above the blinding clouds of prejudice, Would we could see all truly as it is; The calm eternal truth would keep us meek."

"At the equinox when the earth was veiled in a late rain, wreathed with wet poppies, waiting spring The ocean swelled for a far storm and beat its boundary, the ground-swell shook the beds of granite. I gazing at the boundaries of granite and spray, the established sea-marks, felt behind me Mountain and plain, the immense breadth of the continent, before me the mass and double stretch of water."

"The long migrations meet across you and it is nothing to you, you have forgotten us, mother. You were much younger when we crawled out of the womb and lay in the sun’s eye on the tideline. It was long and long ago; we have grown proud since then and you have grown bitter; life retains Your mobile soft unquiet strength; and envies hardness, the insolent quietness of stone."

"The tides are in our veins, we still mirror the stars, life is your child, but there is in me Older and harder than life and more impartial, the eye that watched before there was an ocean."

"Mother, though my song's measure is like your surf-beat's ancient rhythm I never learned it of you. Before there was any water there were tides of fire, both our tones flow from the older fountain."

"Stone-cutters fighting time with marble, you fore-defeated Challengers of oblivion Eat cynical earnings, knowing rock splits, records fall down, The square-limbed Roman letters Scale in the thaws, wear in the rain."

"Happy people die whole, they are all dissolved in a moment, they have had what they wanted"

"He takes it in the naked ecstasy; it breaks in his hand, the atom is broken, the power that massed it Cries to the power that moves the stars, "I have come home to myself, behold me. I bruised myself in the flint mortar and burnt me In the red shell, I tortured myself, I flew forth, Stood naked of myself and broke me in fragments, And here am I moving the stars that are me." I have seen these ways of God: I know of no reason For fire and change and torture and the old returnings."

"I believe that the Universe is one being, all its parts are different expressions of the same energy, and they are all in communication with each other, therefore parts of one organic whole. (This is physics, I believe, as well as religion.) The parts change and pass, or die, people and races and rocks and stars, none of them seems to me important in itself, but only the whole. This whole is in all its parts so beautiful, and is felt by me to be so intensely in earnest, that I am compelled to love it and to think of it as divine. It seems to me that this whole alone is worthy of the deeper sort of love and there is peace, freedom, I might say a kind of salvation, in turning one's affections outward toward this one God, rather than inwards on one's self, or on humanity, or on human imaginations and abstractions — the world of spirits. I think it is our privilege and felicity to love God for his beauty, without claiming or expecting love from him. We are not important to him, but he to us."

"I think that one may contribute (ever so slightly) to the beauty of things by making one's own life and environment beautiful, as far as one's power reaches.This includes moral beauty, one of the qualities of humanity, though it seems not to appear elsewhere in the universe. But I would have each person realize that his contribution is not important, its success not really a matter for exultation nor its failure for mourning; the beauty of things is sufficient without him. (An office of tragic poetry is to show that there is beauty in pain and failure as much as in success and happiness.)"

"I hate my verses, every line, every word. Oh pale and brittle pencils ever to try One grass-blade's curve, or the throat of one bird That clings to twig, ruffled against white sky. Oh cracked and twilight mirrors ever to catch One color, one glinting flash, of the splendor of things."

"This wild swan of a world is no hunter's game. Better bullets than yours would miss the white breast Better mirrors than yours would crack in the flame. Does it matter whether you hate your . . . self? At least Love your eyes that can see, your mind that can Hear the music, the thunder of the wings. Love the wild swan."

"Here is a symbol in which Many high tragic thoughts Watch their own eyes."

"I think, here is your emblem To hang in the future sky; Not the cross, not the hive, But this; bright power, dark peace; Fierce consciousness joined with final Disinterestedness; Life with calm death; the falcon’s Realist eyes and act Married to the massive Mysticism of stone, Which failure cannot cast down Nor success make proud."

"Then what is the answer? — Not to be deluded by dreams. To know that great civilizations have broken down into violence, and their tyrants come, many times before. When open violence appears, to avoid it with honor or choose the least ugly faction; these evils are essential. To keep one's own integrity, be merciful and uncorrupted and not wish for evil; and not be duped By dreams of universal justice or happiness. These dreams will not be fulfilled."

"Know that however ugly the parts appear the whole remains beautiful. A severed hand Is an ugly thing and man dissevered from the earth and stars and his history... for contemplation or in fact... Often appears atrociously ugly. Integrity is wholeness, the greatest beauty is Organic wholeness, the wholeness of life and things, the divine beauty of the universe. Love that, not man Apart from that, or else you will share man's pitiful confusions, or drown in despair when his days darken."

"There is no reason for amazement: surely one always knew that cultures decay, and life's end is death."

"You ask what I am for and what I am against in Spain. I would give my right hand of course to prevent the agony; I would not give a flick of my little finger to help either side win."

"Reason will not decide at last; the sword will decide. The sword: an obsolete instrument of bronze or steel, formerly used to kill men, but here In the sense of a symbol."

"Dear God, who are the whole splendor of things and the sacred stars, but also the cruelty and greed, the treacheries And vileness, insanities and filth and anguish: now that this thing comes near us again I am finding it hard To praise you with a whole heart."

"I sadly smiling remember that the flower fades to make fruit, the fruit rots to make earth."

"Meteors are not needed less than mountains: shine, perishing republic."

"Corruption never has been compulsory; when the cities lie at the monster's feet there are left the mountains."

"And boys, be in nothing so moderate as in love of man, a clever servant, insufferable master. There is the trap that catches noblest spirits, that caught — they say — God, when he walked on earth."

"The world's in a bad way, my man, And bound to be worse before it mends; Better lie up in the mountain here Four or five centuries, While the stars go over the lonely ocean..."

"Keep clear of the dupes that talk democracy And the dogs that talk revolution, Drunk with talk, liars and believers. I believe in my tusks. Long live freedom and damn the ideologies."

"That public men publish falsehoods Is nothing new. That America must accept Like the historical republics corruption and empire Has been known for years. Be angry at the sun for setting If these things anger you."

"The gang serves lies, the passionate Man plays his part; the cold passion for truth Hunts in no pack."

"The first part of "The Double Axe" was written during the war and finished a year before the war ended, and it bears the scars; but the poem is not primarily concerned with that grim folly. Its burden, as of some previous work of mine, is to present a philosophical attitude, which might be called Inhumanism, a shifting of emphasis and significance from man to not-man; the rejection of human solipsism and recognition of the transhuman magnificence. It seems time that our race began to think as an adult does, rather than like an egocentric baby or insane person. This manner of thought and feeling is neither misanthropic nor pessimist, though two or three people have said so and may again. It involves no falsehoods, and is a means of maintaining sanity in slippery times; it has objective truth and human value. It offers a reasonable detachment as rule of conduct, instead of love, hate and envy. It neutralizes fanaticism and wild hopes; but it provides magnificence for the religious instinct, and satisfies our need to admire greatness and rejoice in beauty."

"When I first went to Occidental College... there was a literary magazine...called the Aurora, and I remember thinking it odd that Occidental — the west, the setting sun — should be represented by a magazine called Aurora, the dawn. At least it gave us a wide range, the whole daylight sky. I was continually writing verses in those days. Nobody, not even I myself, thought they were good verses; but Aurora's editor accepted many of them and it gave me pleasure to see my rhymes in print. They did rhyme, if that is any value, and were usually metrical, but why was I so eager to publish what hardly anyone would read and no one would remember? I suppose the desire for publication is a normal part of the instinct for writing... the writer sits at home, and the mere fact of being printed provides his verses with a kind of audience... So, having his vanity partially satisfied, he can go ahead and try better work."

"I will have shepherds for my philosophers, Tall dreary men lying on the hills all night Watching the stars, let their dogs watch the sheep. And I'll have lunatics For my poets, strolling from farm to farm, wild liars distorting The country news into supernaturalism — For all men to such minds are devils or gods — and that increases Man's dignity, man's importance, necessary lies Best told by fools."

"Science and mathematics Run parallel to reality, they symbolize it, they squint at it, They never touch it: consider what an explosion Would rock the bones of men into little white fragments and unsky the world If any mind for a moment touch truth."

"He is no God of love, no justice of a little city like Dante's Florence, no anthropoid God Making commandments: this is the God who does not care and will never cease. Look at the seas there Flashing against this rock in the darkness — look at the tide-stream stars — and the fall of nations — and dawn Wandering with wet white feet down the Carmel Valley to meet the sea. These are real and we see their beauty. The great explosion is probably only a metaphor — I know not — of faceless violence, the root of all things."

"Come little ones, You are worth no more than the foxes and yellow wolfkins, yet I will give you wisdom. O future children: Trouble is coming; the world as of the present time Sails on its rocks; but you will be born and live Afterwards. Also a day will come when the earth Will scratch herself and smile and rub off humanity: But you will be born before that. Time will come, no doubt, When the sun too shall die; the planets will freeze, and the air on them; frozen gases, white flasks of air Will be dust: which no wind ever will stir: this very dust in dim starlight glistening Is dead wind, the white corpse of wind. Also the galaxy will die; the glitter of the Milky Way, our universe, all the stars that have names are dead. Vast is the night. How you have grown, dear night, walking your empty halls, how tall!"

"Poetry is bound to concern itself chiefly with permanent aspects of life."

"I decided not to tell lies in verse. Not to feign any emotions that I did not feel."

"When the sun shouts and people abound One thinks there were the ages of stone and the age of bronze And the iron age; iron the unstable metal; Steel made of iron, unstable as his mother; the towered-up cities Will be stains of rust on mounds of plaster. Roots will not pierce the heaps for a time, kind rains will cure them, Then nothing will remain of the iron age And all these people but a thigh-bone or so, a poem Stuck in the world's thought, splinters of glass In the rubbish dumps, a concrete dam far off in the mountain..."

"The extraordinary patience of things! This beautiful place defaced with a crop of suburban houses — How beautiful when we first beheld it, Unbroken field of poppy and lupin walled with clean cliffs; No intrusion but two or three horses pasturing..."

"Now the spoiler has come: does it care? Not faintly. It has all time. It knows the people are a tide That swells and in time will ebb, and all Their works dissolve. Meanwhile the image of the pristine beauty Lives in the very grain of the granite, Safe as the endless ocean that climbs our cliff. — As for us: We must uncenter our minds from ourselves; We must unhumanize our views a little, and become confident As the rock and ocean that we were made from."

"Against the outcrop boulders of a raised beach We built our house when I and my love were young."

"The rock-cheeks have red fire-stains. But the place was maiden, no previous Building, no neighbors, nothing but the elements, Rock, wind, and sea; in moon-struck nights the mountain Coyotes howled in our dooryard; or doe and fawn Stared in the lamplit window, We raised two boys here All that we saw or heard was beautiful And hardly human. Oh heavy change. The world deteriorates like a rotting apple, worms and a skin. They have built streets around us, new houses Line them and cars obsess them — and my dearest has died. The ocean at least is not changed at all, Cold, grim, and faithful; and I still keep a hard edge of forest Haunted by long gray squirrels and hoarse herons."

"If you should look for this place after a handful of lifetimes: Perhaps of my planted forest a few May stand yet, dark-leaved Australians or the coast cypress, haggard With storm-drift; but fire and the axe are devils. Look for foundations of sea-worn granite, my fingers had the art To make stone love stone, you will find some remnant. But if you should look in your idleness after ten thousand years: It is the granite knoll on the granite And lava tongue in the midst of the bay, by the mouth of the Carmel River Valley; these four will remain In the changes of names. You will know it by the wild sea-fragrance of the wind."

"Here from this mountain shore, headland beyond stormy headland plunging like dolphins through the blue sea-smoke Into pale sea — look west at the hill of water: it is half the planet: this dome, this half-globe, this bulging Eyeball of water, arched over to Asia, Australia and white Antarctica: those are the eyelids that never close; this is the staring unsleeping Eye of the earth; and what it watches is not our wars."

"His spiritual insights were in three major areas: First, he has inspired mankind to see the world anew as the ultimate reality. Second, he perceived and described the physical universe itself as immanently divine. And finally, he challenged us to accept the ultimate demands of modern science which assign humanity no real or ultimate importance in the universe while also aspiring us to lives of spiritual celebration attuned to the awe, beauty and wonder about us."

"Robinson Jeffers was no scientist, but he expressed better than any other poet the scientist's vision. Ironic, detached, contemptuous like Einstein of national pride and cultural taboos, he stood in awe of nature alone."

"I met and spoke with Robinson Jeffers on the road beyond his door. The circumstances have long faded from my mind except for the haunting presence of his features, lined and immobile as a Greek mask. I have also a rough memory that he spoke casually and without heat, of being called for jury duty in a homicide case, and having been rejected by the defense because of the cruelty of his countenance. The eyes looked at me as he spoke, not with amusement, but with the remote, almost inhuman animal contemplation that marks his work and that very obviously had aroused the mistaken animus of the defense counsel. I felt in his presence almost as if I stood before another and nobler species of man whose moods and ways would remain as inscrutable to me as the ways of the invading Cro-Magnon man would have seemed dark to the vanishing Neanderthals. In later and more mature years I have met cleverer vocalizers and more ingenious intellects, but I have never again encountered a man who, in one brief meeting, left me with so strong an impression that I had been speaking with someone out of time, an oracle who would presently withdraw among the nearby stones and pinewood. Jeffers had always been different from others, but in Carmel something happened that exaggerated the differences. What was the source of the lightning that struck him? Whatever it was, it came from a cloud that settled over him soon after he moved to Carmel. … Something utterly wild had crept into his mind and marked his features. I cannot imagine him as having arisen unchanged in another countryside. The sea-beaten coast, the fierce freedom of its hunting hawks, possessed and spoke through him. It was one of the most uncanny and compete relationships between a man and his natural background that I know in literature."

"Jeffers was a very strange man and poet, with an enormous component of cruelty and violence in his work. He had incredible sympathy with animals. He could give you an animal in a word or two like very few poets can. I think he honestly felt them, even though he often perceives them through violence. I can't explain Jeffers, he has always awed and annoyed me. I'm grateful to him as one of my predecessors writing about California. Even as a teenager, I knew he had California right. The poem that most reveals Jeffers's self-hatred is the one about the cavemen who torment a mammoth to death. They trap it and roast it alive. He's full of this kind of disgust for humanity. Yet he soars out into a great vision; never a happy vision, but a great vision. He's a difficult case when you're talking about animals."

"The sheer magnificence and vastness of the coastal environment — an epitome of the true wilderness of the world — stood as a reminder that all human life is a mere flicker within something unimaginably greater. Jeffer's western wilderness was a key to perceiving the essential wildness of the universe as a whole, in which human personality is only something like a lichen on a rock. No tall heroics for Jeffers."

"I knew all the poets-their poems-when I was quite young. (Who were your favorites?) G.P.: I loved Robinson Jeffers. I loved Auden, I loved H.D."

"Perhaps the earliest one that I remember is Robinson Jeffers, who of course was not an Indian poet. But some of the first published poetry I was ever exposed to was his and that was important to me, and I think it was my first sense of being able to think in terms of putting a poet in a landscape that's familiar, because the area that he was writing about was where I grew up-the northern California and central California coast. That was an early influence."

"To Robinson Jeffers the earth was hopelessly prostrate."

"Our work for peace must begin within the private world of each one of us. To build for man a world without fear, we must be without fear. To build a world of justice, we must be just. And how can we fight for liberty if we are not free in our own minds? How can we ask others to sacrifice if we are not ready to do so? ... Only in true surrender to the interest of all can we reach that strength and independence, that unity of purpose, that equity of judgment which are necessary if we are to measure up to our duty to the future, as men of a generation to whom the chance was given to build in time a world of peace."

"The pursuit of peace and progress cannot end in a few years in either victory or defeat. The pursuit of peace and progress, with its trials and its errors, its successes and its setbacks, can never be relaxed and never abandoned."

"It has been said that the United Nations was not created in order to bring us to heaven, but in order to save us from hell."

"A man of firm convictions does not ask, and does not receive, understanding from those with whom he comes into conflict. ... A mature man is his own judge. In the end, his only firm support is being faithful to his own convictions. The advice of others may be welcome and valuable, but it does not free him from responsibility. Therefore, he may become very lonely."

"The UN is not just a product of do-gooders. It is harshly real. The day will come when men will see the UN and what it means clearly. Everything will be all right — you know when? When people, just people, stop thinking of the United Nations as a weird Picasso abstraction, and see it as a drawing they made themselves."

"Constant attention by a good nurse may be just as important as a major operation by a surgeon."

"I never discuss discussions."

"In a political context of the utmost significance, ["freedom from fear"] recognizes a human right which, in a broad sense, may be said to sum up the whole philosophy of human rights."

"Do we refer to the purposes of the Charter? They are expressions of universally shared ideals which cannot fail us, though we, alas, often fail them. Or do we think of the institutions of the United Nations? They are our tools. We fashioned them. We use them. It is our responsibility to remedy any flaws there may be in them. ... This is a difficult lesson for both idealists and realists, though for different reasons. I suppose that, just as the first temptation of the realist is the illusion of cynicism, so the first temptation of the idealist is the illusion of Utopia."

"It is not the Soviet Union or indeed any other big Powers who need the United Nations for their protection. It is all the others. In this sense, the Organization is first of all their Organization and I deeply believe in the wisdom with which they will be able to use it and guide it. I shall remain in my post during the term of my office as a servant of the Organization in the interests of all those other nations, as long as they wish me to do so. In this context the representative of the Soviet Union spoke of courage. It is very easy to resign; it is not so easy to stay on. It is very easy to bow to the wish of a big power. It is another matter to resist. As is well known to all Members of this Assembly, I have done so before on many occasions and in many directions. If it is the wish of those nations who see in the Organization their best protection in the present world, I shall now do so again."

"You try to save a drowning man without prior authorization."

"Those who invoke history will certainly be heard by history. And they will have to accept its verdict."

"The Assembly has witnessed over the last weeks how historical truth is established; once an allegation has been repeated a few times, it is no longer an allegation, it is an established fact, even if no evidence has been brought out in order to support it."

"Setbacks in trying to realize the ideal do not prove that the ideal is at fault."

"It is when we all play safe that we create a world of utmost insecurity. It is when we all play safe that fatality will lead us to our doom. It is in the "dark shade of courage" alone that the spell can be broken."

"The breaking wave and the muscle as it contracts obey the same law. Delicate line gathers the body's total strength in a bold balance. Shall my soul meet so severe a curve, journeying on its way to form?"

"It is a little bit humiliating when I have to say that Chou En-lai to me appears as the most superior brain I have so far met in the field of foreign politics...[He is] so much more dangerous than you imagine because he is so much better a man than you have ever admitted."

"The big, shoe-thumping fellow continues as a dark thunderhead to threaten all unrepentant non-Communists with hail and thunder."

"Friendship needs no words — it is solitude delivered from the anguish of loneliness."

"Life only demands from you the strength you possess. Only one feat is possible — not to have run away."

"Life yields only to the conqueror. Never accept what can be gained by giving in. You will be living off stolen goods, and your muscles will atrophy."

"Never look down to test the ground before taking your next step; only he who keeps his eye fixed on the far horizon will find his right road."

"Mät aldrig bergets höjd förrän du nått toppen. Då skall du se hur lågt det var."

"Your cravings as a human animal do not become a prayer just because it is God whom you ask to attend to them."

"God does not die on the day when we cease to believe in a personal deity, but we die on the day when our lives cease to be illumined by the steady radiance, renewed daily, of a wonder, the source of which is beyond all reason."

"The longest journey Is the journey inwards. Of him who has chosen his destiny, Who has started upon his quest For the source of his being."

"Time goes by: reputation increases, ability declines."

"We are not permitted to choose the frame of our destiny. But what we put into it is ours."

"Är livet fattigt? Är icke snarare din hand för smal, dina ögonlinser grumlade? Det är du som måste växa."

"There is a point at which everything becomes simple and there is no longer any question of choice, because all you have staked will be lost if you look back. Life's point of no return."

"Never, "for the sake of peace and quiet," deny your own experience or convictions."

"Bed att din ensamhet blir sporren att finna något att leva för, stort nog att dö för."

"Jag kämpar för det omöjliga: att mitt liv skall få en mening. Jag vågar inte, vet inte hur jag skulle kunna tro: att jag inte är ensam."

"What makes loneliness an anguish Is not that I have no one to share my burden, But this: I have only my own burden to bear."

"It is easy to be nice, even to an enemy — from lack of character."

"For all that has been — Thanks! To all that shall be — Yes!"

"Att vara fri, att kunna stå upp och lämna allt — utan att se sig tillbaka. Att säga ja —"

"He who has surrendered himself to it knows that the Way ends on the Cross — even when it is leading him through the jubilation of Gennesaret or the triumphal entry into Jerusalem."

"Maturity: among other things, the unclouded happiness of the child at play, who takes it for granted that he is at one with his play-mates."

"Give me a pure heart — that I may see Thee. A humble heart — that I may hear Thee, A heart of love — that I may serve Thee, A heart of faith — that I may abide in Thee."

"Godhet är något så enkelt: att alltid finnas för andra, att aldrig söka sig själv."

"The only kind of dignity which is genuine is that which is not diminished by the indifference of others."

"A task becomes a duty from the moment you suspect it to be an essential part of that integrity which alone entitles a man to assume responsibility."

"Respect for the word is the first commandment in the discipline by which a man can be educated to maturity — intellectual, emotional, and moral. Respect for the word — to employ it with scrupulous care and in incorruptible heartfelt love of truth — is essential if there is to be any growth in a society or in the human race. To misuse the word is to show contempt for man. It undermines the bridges and poisons the wells. It causes Man to regress down the long path of his evolution. "But I say unto you, that every idle word that men speak...""

"Le courage de nos différences. Without becoming irresponsible, to accept what divides us — with humility and with pride. It is by the 'new' that mankind is saved or betrayed."

"In our era, the road to holiness necessarily passes through the world of action."

"Forgiveness is the answer to the child's dream of a miracle by which what is broken is made whole again, what is soiled is again made clean."

"To love life and men as God loves them — for the sake of their infinite possibilities, to wait like Him, to judge like Him, without passing judgment, to obey the order when it is given and never look back — Then He can use you — then, perhaps, He will use you."

"I believe that we should die with decency so that at least decency will survive."

"Destiny is something not be to desired and not to be avoided...it is a mystery not contrary to reason, for it implies that the world, and the course of human history, have meaning."

"The myths have always condemned those who "looked back." Condemned them, whatever the paradise may have been which they were leaving. Hence this shadow over each departure from your decision."

"You are not the oil, you are not the air — merely the point of combustion, the flash-point where the light is born. You are merely the lens in the beam. You can only receive, give, and possess the light as the lens does. If you seek yourself, you rob the lens of its transparency. You will know life and be acknowledged by it according to your degree of transparency — your capacity, that is, to vanish as an end and remain purely as a means."

""To forgive oneself"—? No, that doesn't work: we have to be forgiven. But we can only believe this is possible if we ourselves can forgive."

"Do not seek death. Death will find you. But seek the road which makes death a fulfillment."

"In the last analysis it is our conception of death which decides our answers to all the questions life puts to us … Hence too the necessity of preparing for it."

"Your body must become familiar with its death — in all its possible forms and degrees — as a self-evident, imminent, and emotionally neutral step on the way towards the goal you have found worthy of your life."

"In the faith which is "God's marriage to the soul", you are one in God, and God is wholly in you, just as, for you, He is wholly in all you meet. With this faith, in prayer you descend into yourself to meet the Other."

"Humility is just as much the opposite of self-abasement as it is of self exaltation. To be humble is not to make comparisons."

"Forgiveness breaks the chain of causality because he who 'forgives' you — out of love — takes upon himself the consequences of what you have done. Forgiveness, therefore, always entails a sacrifice."

"I don't know Who — or what — put the question, I don't know when it was put. I don't even remember answering. But at some moment I did answer Yes to Someone — or Something — and from that hour I was certain that existence is meaningful and that, therefore, my life, in self-surrender, had a goal."

"Is life so wretched? Isn't it rather your hands which are too small, your vision which is muddled? You are the one who must grow up."

"If even dying is to be made a social function, then, grant me the favor of sneaking out on tiptoe without disturbing the party."

"It is more noble to give yourself completely to one individual than to labor diligently for the salvation of the masses."

"The more faithfully you listen to the voices within you, the better you will hear what is sounding outside."

"Creative people have to be fed from the divine source."

"The more we do, the more we can do; the more busy we are, the more leisure we have."

"It will not surprise you to hear that Dag Hammarskjöld is a figure of great importance for me — as he must be for any Secretary-General. His life and his death, his words and his action, have done more to shape public expectations of the office, and indeed of the Organisation, than those of any other man or woman in its history.His wisdom and his modesty, his unimpeachable integrity and single-minded devotion to duty, have set a standard for all servants of the international community — and especially, of course for his successors — which is simply impossible to live up to. There can be no better rule of thumb for a Secretary-General, as he approaches each new challenge or crisis, than to ask himself, “how would Hammarskjöld have handled this?”"

"Forty years ago today, the [Nobel Peace] Prize for 1961 was awarded for the first time to a Secretary-General of the United Nations — posthumously, because Dag Hammarskjöld had already given his life for peace in Central Africa."

"He would remind us how man once organized himself in families, how families joined together in tribes and villages, and how tribes and villages developed into peoples and nations. But the nation could not be the end of such development. In the Charter of the United Nations he saw a guide to what he called an organized international community.With an intensity that grew stronger each year, he stressed in his annual reports to the General Assembly that the United Nations had to be shaped into a dynamic instrument in the service of development. In his last report, in a tone of voice penetrating because of its very restraint, he confronted those member states which were clinging to "the time-honored philosophy of sovereign national states in armed competition, of which the most that may be expected is that they achieve a peaceful coexistence". This philosophy did not meet the needs of a world of ever increasing interdependence, where nations have at their disposal armaments of hitherto unknown destructive strength. The United Nations must open up ways to more developed forms of international cooperation."

"He has a physical stamina unique in the world, a man who night after night has gone with one or two hours of sleep and worked all day intelligently and devotedly."

"We meet in an hour of grief and challenge. Dag Hammarskjold is dead. But the United Nations lives. His tragedy is deep in our hearts, but the task for which he died is at the top of our agenda. A noble servant of peace is gone. But the quest for peace lies before us. The problem is not the death of one man — the problem is the life of this organization. It will either grow to meet the challenges of our age, or it will be gone with the wind, without influence, without force, without respect. Were we to let it die, to enfeeble its vigor, to cripple its powers, we would condemn our future. For in the development of this organization rests the only true alternative to war — and war appeals no longer as a rational alternative. Unconditional war can no longer lead to unconditional victory. It can no longer serve to settle disputes. It can no longer concern the great powers alone. For a nuclear disaster, spread by wind and water and fear, could well engulf the great and the small, the rich and the poor, the committed and the uncommitted alike. Mankind must put an end to war — or war will put an end to mankind. So let us here resolve that Dag Hammarskjold did not live, or die, in vain. Let us call a truce to terror. Let us invoke the blessings of peace. And as we build an international capacity to keep peace, let us join in dismantling the national capacity to wage war."

"I realise now that in comparison to him, I am a small man. He was the greatest statesman of our century."

"It was in the cause of his activities in the interest of peace that the late Dag Hammarskjöld lost his life. Of his work a great deal has been written, but I wish to take this opportunity to say how much I regret that he is not with us to receive the encouragement of this service he has rendered mankind. ... How many times his decisions helped to avert a world catastrophe will never be known. But there are many of such occasions, I am sure. But there can be no doubt that he steered the United Nations through one of the most difficult phases in its history. His absence from our midst today should be an enduring lesson for all peace-lovers, and a challenge to the nations of the world to eliminate those conditions in Africa, nay, anywhere, which brought about the tragic and untimely end to his life. This, the devoted Chief Executive of the world."

"I wish to become a teacher of the Truth." "Are you prepared to be ridiculed, ignored and starving till you are forty-five?" "I am. But tell me: What will happen after I am forty-five?" "You will have grown accustomed to it."

"Spirituality means waking up. Most people, even though they don't know it, are asleep. They're born asleep, they live asleep, they marry in their sleep, they breed children in their sleep, they die in their sleep without ever waking up. They never understand the loveliness and the beauty of this thing that we call human existence. You know — all mystics — Catholic, Christian, non-Christian, no matter what their theology, no matter what their religion — are unanimous on one thing: that all is well, all is well. Though everything is a mess, all is well. Strange paradox, to be sure. But, tragically, most people never get to see that all is well because they are asleep. They are having a nightmare."

"The genius of a composer is found in the notes of his music; but analyzing the notes will not reveal his genius. The poet's greatness is contained in his words; yet the study of his words will not disclose his inspiration. God reveals himself in creation; but scrutinize creation as minutely as you wish, you will not find God, any more than you will find the soul through careful examination of your body."

"What, concretely, is Enlightenment?" "Seeing Reality as it is," said the Master. "Doesn't everyone see Reality as it is?" "Oh, no! Most people see it as they believe it is." "What's the difference?" "The difference between thinking you are drowning in a stormy sea and knowing you cannot drown because there isn't any water in sight for miles around."

"This is what Wisdom means: To be changed without the slightest effort on your part, to be transformed, believe it or not, merely by waking to the reality that is not words, that lies beyond the reach of words. If you are fortunate enough to be Awakened thus, you will know why the finest language is the one that is not spoken, the finest action is the one that is not done and the finest change is the one that is not willed."

"To a disciple who was forever complaining about others the Master said, "If it is peace you want, seek to change yourself, not other people. It is easier to protect your feet with slippers than to carpet the whole of the earth.""

"To a visitor who asked to become his disciple the Master said, "You may live with me, but don't become my follower." "Whom, then, shall I follow?" "No one. The day you follow someone you cease to follow Truth.""

"Why is everyone here so happy except me?" "Because they have learned to see goodness and beauty everywhere," said the Master. "Why don't I see goodness and beauty everywhere?" "Because you cannot see outside of you what you fail to see inside."

"There were rules in the monastery, but the Master always warned against the tyranny of the law. "Obedience keeps the rules," he would say. "Love knows when to break them.""

"You are only a disciple because your eyes are closed. The day you open them you will see there is nothing you can learn from me or anyone." "What then is a Master for?" "To make you see the uselessness of having one."

"The sun and its light, the ocean and the wave, the singer and his song — not one. Not two."

"Help us to find God." "No one can help you there." "Why not?" "For the same reason that no one can help the fish to find the ocean."

"To a visitor who described himself as a seeker after Truth the Master said, "If what you seek is Truth, there is one thing you must have above all else." "I know. An overwhelming passion for it." "No. An unremitting readiness to admit you may be wrong.""

"When you are guilty, it is not your sins you hate but yourself."

"Is there life before death? — that is the question!"

"Wisdom tends to grow in proportion to one's awareness of one's ignorance."

"When you come to see you are not as wise today as you thought you were yesterday, you are wiser today."

"Whatever is truly alive must die. Look at the flowers; only plastic flowers never die."

"The Master was exceedingly gracious to university dons who visited him, but he would never reply to their questions or be drawn into their theological speculations. To his disciples, who marveled at this, he said, "Can one talk about the ocean to a frog in a well or about the divine to people who are restricted by their concepts?""

"People who want a cure, provided they can have it without pain, are like those who favour progress, provided they can have it without change."

"A disciple said to him, "I am ready, in the quest for God, to give up anything: wealth, friends, family, country, life itself. What else can a person give up?" The Master calmly replied, "One's beliefs about God.""

"Every word, every image used for God is a distortion more than a description."

"The disciples were absorbed in a discussion of Lao-tzu's dictum: Those who know do not say; Those who say do not know. When the master entered, they asked him what the words meant. Said the master, "Which of you knows the fragrance of a rose?" All of them indicated that they knew. Then he said, "put it into words." All of them were silent."

"When I speak, you must not listen to the words, my dear. Listen to the Silence."

"Silence is not the absence of sound, but the absence of self."

"The Master is not concerned with what we believe — only with what we see."

"The Master would frequently assert that holiness was less a matter of what one did than of what one allowed to happen."

"Thought can organize the world so well that you are no longer able to see it."

"A thought is a screen, not a mirror; that is why you live in a thought envelope, untouched by Reality."

"Any time you are with anyone or think of anyone you must say to yourself: I am dying and this person too is dying, attempting the while to experience the truth of the words you are saying. If every one of you agrees to practise this, bitterness will die out, harmony will arise."

"The Master would insist that the final barrier to our attaining God was the word and concept "God.""

"A disciple was one day recalling how Buddha, Jesus, Mohammed were branded as rebels and heretics by their contemporaries. Said the Master, Nobody can be said to have attained the pinnacle of Truth until a thousand sincere people have denounced him for blasphemy."

"The Master never ceased to attack the notions about God that people entertain."

"A good teacher offers practice, a bad one offers theories."

"The feigning sleeper can delude others — he cannot delude himself. The false mystic, unfortunately, can delude both others and himself."

"If you never condemned you would never need to forgive."

"A zealous disciple expressed a desire to teach others the Truth and asked the Master what he thought about this. The Master said, "Wait." Each year the disciple would return with the same request and each time the Master would give him the same reply: "Wait." One day he said to the Master, "When will I be ready to teach?" Said the Master, "When your excessive eagerness to teach has left you.""

""What is love?" "The total absence of fear," said the Master. "What is it we fear?" "Love," said the Master."

"The Master insisted that what he taught was nothing, what he did was nothing. His disciples gradually discovered that Wisdom comes to those who learn nothing, unlearn everything. That transformation is the consequence not of something done, but of something dropped."

"A writer arrived at the monastery to write a book about the Master. "People say you are a genius. Are you?" he asked. "You might say so." said the Master, none too modestly. "And what makes one a genius?" "The ability to recognize." "Recognize what?" "The butterfly in a caterpillar: the eagle in an egg; the saint in a selfish human being.""

"Much advance publicity was made for the address the Master would deliver on The Destruction of the World and a large crowd gathered at the monastery grounds to hear him. The address was over in less than a minute. All he said was: "These things will destroy the human race: politics without principle, progress without compassion, wealth without work, learning without silence, religion without fearlessness and worship without awareness.""

""What kind of a person does Enlightenment produce?" Said the Master: "To be public-spirited and belong to no party, to move without being bound to any given course, to take things as they come, have no remorse for the past, no anxiety for the future, to move when pushed, to come when dragged, to be like a mighty gale, like a feather in the wind, like weeds floating on a river, like a mill-stone meekly grinding, to love all creation equally as heaven and earth are equal to all — such is the product of Enlightenment." On hearing these words one of the younger disciples cried, "This sort of teaching is not for the living but for the dead," and walked away, never to return."

"Johnny goes to modeling class in his school for special children and he gets his piece of putty and he's modeling it. He takes a little lump of putty and goes to a corner of the room and he's playing with it. The teacher comes up to him and says, "Hi, Johnny." And Johnny says, "Hi." And the teacher says, "What's that you've got in your hand?" And Johnny says, "This is a lump of cow dung." The teacher asks, "What are you making out of it?" He says, "I'm making a teacher." The teacher thought, "Little Johnny has regressed." So she calls out to the principal, who was passing by the door at that moment, and says, "Johnny has regressed." So the principal goes up to Johnny and says, "Hi, son." And Johnny says, "Hi." And the principal says, "What do you have in your hand?" And he says, "A lump of cow dung." "What are you making out of it?" And he says, "A principal." The principal thinks that this is a case for the school psychologist. "Send for the psychologist!" The psychologist is a clever guy. He goes up and says, "Hi." And Johnny says, "Hi." And the psychologist says, "I know what you've got in your hand." "What?" "A lump cow dung." Johnny says, "Right." "And I know what you're making out of it." "What?" "You're making a psychologist." "Wrong. Not enough cow dung!""

"Charity is really self-interest masquerading under the form of altruism."

"I'm going to write a book someday and the title will be I'm an Ass, You're an Ass. That's the most liberating, wonderful thing in the world, when you openly admit you're an ass. It's wonderful. When people tell me, "You're wrong" I say, "What can you expect of an ass?""

"My experience is that it's precisely the ones who don't know what to do with this life who are all hot and bothered about what they are going to do with another life. One sign that you're awakened is that you don't give a damn about what's going to happen in the next life. You're not bothered about it; you don't care. You are not interested, period."

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

"Is it possible for the rose to say, "I will give my fragrance to the good people who smell me, but I will withhold it from the bad?" Or is it possible for the lamp to say, "I will give my light to the good people in this room, but I will withhold it from the evil people"? Or can a tree say, "I'll give my shade to the good people who rest under me, but I will withhold it from the bad"? These are images of what love is about."

"The important thing is not to know who "I" is or what "I" is. You'll never succeed. There are no words for it. The important thing is to drop the labels."

"Suffering is a sign that you're out of touch with the truth. Suffering is given to you that you might open your eyes to the truth, that you might understand that there's falsehood somewhere, just as physical pain is given to you so you will understand that there is disease or illness somewhere. Suffering points out that there is falsehood somewhere. Suffering occurs when you clash with reality. When your illusions clash with reality when your falsehoods clash with the truth, then you have suffering. Otherwise there is no suffering."

"Happiness is our natural state. Happiness is the natural state of little children, to whom the kingdom belongs until they have been polluted and contaminated by the stupidity of society and culture. To acquire happiness you don't have to do anything, because happiness cannot be acquired. Does anybody know why? Because we have it already. How can you acquire what you already have? Then why don't you experience it? Because you've got to drop something. You've got to drop illusions. You don't have to add anything in order to be happy; you've got to drop something. Life is easy, life is delightful. It's only hard on your illusions, your ambitions, your greed, your cravings. Do you know where these things come from? From having identified with all kinds of labels!"

"It's only when you become love — in other words, when you have dropped your illusions and attachments — that you will "know." As you identify less and less with the "me," you will be more at ease with everybody and with everything. Do you know why? Because you are no longer afraid of being hurt or not liked. You no longer desire to impress anyone. Can you imagine the relief when you don't have to impress anybody anymore? Oh, what a relief. Happiness at last! You no longer feel the need or the compulsion to explain things anymore. It's all right. What is there to be explained? And you don't feel the need or compulsion to apologize anymore. I'd much rather hear you say, "I've come awake," than hear you say, "I'm sorry." I'd much rather hear you say to me, "I've come awake since we last met; what I did to you won't happen again," than to hear you say, "I'm so sorry for what I did to you.""

"Before enlightenment, I used to be depressed; after enlightenment, I continue to be depressed. You don't make a goal out of relaxation and sensitivity. Have you ever heard of people who get tense trying to relax? If one is tense, one simply observes one's tension. You will never understand yourself if you seek to change yourself. The harder you try to change yourself the worse it gets. You are called upon to be aware."

"Step by step, let whatever happens happen. Real change will come when it is brought about, not by your ego, but by reality. Awareness releases reality to change you."

"There is no salvation till they have seen their basic prejudice."

"As soon as you look at the world through an ideology you are finished. No reality fits an ideology. Life is beyond that. That is why people are always searching for a meaning to life. But life has no meaning; it cannot have meaning because meaning is a formula; meaning is something that makes sense to the mind. Every time you make sense out of reality, you bump into something that destroys the sense you made. Meaning is only found when you go beyond meaning. Life only makes sense when you perceive it as mystery and it makes no sense to the conceptualizing mind."

"Can one be fully human without experiencing tragedy? The only tragedy there is in the world is ignorance; all evil comes from that. The only tragedy there is in the world is unwakefulness and unawareness. From them comes fear, and from fear comes comes everything else, but death is not a tragedy at all. Dying is wonderful; it's only horrible to people who have never understood life. It's only when you're afraid of life that you fear death. It's only dead people who fear death."

"One of your American authors put it so well. He said awakening is the death of your belief in injustice and tragedy. The end of the world for a caterpillar is a butterfly for the master. Death is resurrection. We're talking not about some resurrection that will happen but about one that is happening right now. If you would die to the past, if you would die to every minute, you would be the person who is fully alive, because a fully alive person is one who is full of death. We're always dying to things. We're always shedding everything in order to be fully alive and resurrected at every moment. The mystics, saints, and others make great efforts to wake people up. If they don't wake up, they're always going to have these other minor ills like hunger, wars, and violence. The greatest evil is sleeping people, ignorant people."

"A Jesuit once wrote a note to Father Arrupe, his superior general, asking him about the relative value of communism, socialism and capitalism. Father Arrupe gave him a lovely reply. He said, "A system is about as good or as bad as the people who use it." People with golden hearts would make capitalism or communism or socialism work beautifully."

"Don't ask the world to change — you change first. Then you'll get a good enough look at the world so that you'll be able to change whatever you think ought to be changed. Take the obstruction out of your own eye. If you don't you have lost the right to change anyone or anything. Till you are aware of yourself, you have no right to interfere with anyone else or with the world."

"Understand the obstructions you are putting in the way of love, freedom, and happiness and they will drop. Turn on the light of awareness and the darkness will disappear. Happiness is not something you acquire; love is not something you produce; love is not something you have; love is something that has you."

"No one is exempt from talking nonsense. The great misfortune is to do it solemnly."

"The Master in these tales is not a single person. He is a Hindu Guru, a Zen Roshi, a Taoist Sage, a Jewish Rabbi, a Christian Monk, a Sufi Mystic. He is Lao-tzu and Socrates; Buddha and Jesus; Zarathustra and Mohammed. His teaching is found in the seventh century B.C. and the twentieth century A.D. His wisdom belongs to East and West alike. Do his historical antecedents really matter? History, after all, is the record of appearances, not Reality; of doctrines, not of Silence."

"The Master was allergic to ideologies. "In a war of ideas," he said, "it is people who are the casualties." Later he elaborated: "People kill for money or for power. But the most ruthless murderers are those who kill for their ideas.""

"You will seek for God in vain till you understand that God can't be seen as a "thing"; he needs a special way of looking — similar to that of little children whose sight is undistorted by prefabricated doctrines and beliefs."

""When you speak about Reality," said the Master, "you are attempting to put the Inexpressible into words, so your words are certain to be misunderstood. Thus people who read that expression of Reality called the Scriptures become stupid and cruel for they follow, not their common sense, but what they think their Scriptures say." He had the perfect parable to show this: A village blacksmith found an apprentice willing to work hard at low pay. The smith immediately began his instructions to the lad: "When I take the metal out of the fire, I'll lay it on the anvil; and when I nod my head you hit it with the hammer." The apprentice did precisely what he thought he was told. Next day he was the village blacksmith."

"Those who make no mistakes are making the biggest mistakes of all — they are attempting nothing new."

""Tell me," said the atheist, "Is there a God — really?" Said the master, "If you want me to be perfectly honest with you, I will not answer." Later the disciples demanded to know why he had not answered. "Because the question is unanswerable," said the Master. "So you are an atheist?" "Certainly not. The atheist makes the mistake of denying that of which nothing may be said... and the theist makes the mistake of affirming it."

"What is the secret of your serenity? Said the Master "Wholehearted cooperation with the inevitable."

"My commitment is not to consistency but to the Truth."

"To those who seek to protect their ego true Peace brings only disturbance."

"A disciple asked, "Who is a Master?" The Master replied, "Anyone to whom it is given to let go of the ego. Such a person's life is then a masterpiece.""

"Wisdom can be learned. But it cannot be taught."

"The law is an expression of God's holy will and as such must be honored and loved," said the preacher piously. "Rubbish," said the Master. "The law is a necessary evil and as such must be cut down to the barest minimum. Show me a lover of the law and I will show you a muttonheaded tyrant."

"Some people write to make a living; others to share their insights or raise questions that will haunt their readers; others yet to understand their very souls. None of these will last. That distinction belongs to those who write only because if they did not write they would burst... These writers give expression to the divine — no matter what they write about."

"One year of life is worth more than twenty years of hibernation."

"Name one practical, down-to-earth effect of spirituality," said the skeptic who was ready for an argument. "Here's one," said the Master. "When someone offends you, you can raise your spirits to heights where offenses cannot reach."

"Look for competence not claims."

""What is the work of a Master?" said a solemn-faced visitor. "To teach people to laugh," said the Master gravely."

"Before creation Love was. After creation love is made. When love is consummated, creation will cease to be, and Love will be forever."

"The master never let a statement about God go unchallenged. All God statements were poetic or symbolic expressions of the Unknowable; people, however, foolishly took them as literal descriptions of the divine."

"The Master once referred to the Hindu notion that all creation is "leela" — God's play — and the universe is his playground. The aim of spirituality, he claimed, is to make all life play. This seemed too frivolous for a puritanical visitor. "Is their no room then for work?" "Of course there is. But work becomes spiritual only when it is transformed into play.""

""What is my identity?" "Nothing," said the Master. "You mean that I am an emptiness and a void?" said the incredulous disciple. "Nothing that can be labeled." said the Master."

"The master enjoined not austerity, but moderation. If we truly enjoyed things, he claimed, we would be spontaneously moderate. Asked why he was so opposed to ascetical practices, he replied, "Because they produce pleasure-haters who always become people-haters — rigid and cruel.""

"When God means you to be a healer he sends you patients; when he makes you a teacher he sends you pupils; when he destines you to be a Master he sends you stories."

"The best things in life cannot be willed into being."

"You can will an act of service but you cannot will love."

"A disciple, in his reverence for the Master, looked upon him as God incarnate. "Tell me, O Master," he said, "why you have come into this world." "To teach fools like you to stop wasting their time worshiping Masters.""

"The Master persistently warned against the attempt to encompass Reality in a concept or a name. A scholar in mysticism once asked, "When you speak of BEING, sir, is it eternal, transcendent being you speak of, or transient, contingent being?" The Master closed his eyes in thought. Then he opened them, put on his most disarming expression, and said, "Yes!""

"The master made it his task to systematically destroy every doctrine, every belief, every concept of the divine, for these things, which were originally intended as pointers, were now taken as descriptions. He loved to quote the Eastern saying: "When the sage points at the moon, all that the idiot sees is the finger.""

"A religious belief… is not a statement about Reality, but a hint, a clue about something that is a mystery, beyond the grasp of human thought. In short, a religious belief is only a finger pointing to the moon. Some religious people never get beyond the study of the finger. Others are engaged in sucking it. Others yet use the finger to gouge their eyes out. These are the bigots whom religion has made blind. Rare indeed is the religionist who is sufficiently detached from the finger to see what it is indicating — these are those who, having gone beyond belief, are taken for blasphemers."

"Said the self-righteous preacher, "What, in your judgment, is the greatest sin in the world?" "That of the person who sees other human beings as sinners," said the Master."

"What can I do to see Reality as it is?" The master smiled and said, "I have good news and bad news for you, my friend." "What's the bad news?" "There's nothing you can do to see — it is a gift." "And what's the good news?" "There's nothing you can do to see — it is a gift."

"People who want to rise above a well-cooked meal and a well-tailored garment, are out of their spiritual minds."

"My life is like shattered glass." said the visitor. "My soul is tainted with evil. Is there any hope for me? "Yes," said the Master. "There is something whereby each broken thing is bound again and every stain made clean." "What?" "Forgiveness" "Whom do I forgive?" "Everyone: Life, God, your neighbor — especially yourself." "How is that done?" "By understanding that no one is to blame," said the Master. "NO ONE."

"I seek the meaning of existence." said the stranger. "You are of course, assuming." said the Master, "that existence has a meaning." "Doesn't it?" "When you experience existence as it is — not as you think it is — you will discover that your question has no meaning."

"Isn't there such a thing as social liberation?" "Of course there is," said the Master. "How would you describe it?" "Liberation from the need to belong to the herd.""

"One always treads with a joyful step when one has dropped the burden called the ego."

"Ideas kill people."

"If you want to know what it means to be happy, look at a flower, a bird, a child; they are perfect images of the kingdom. For they live from moment to moment in the eternal now with no past and no future. So they are spared the guilt and anxiety that so torment human beings and they are full of the sheer joy of living, taking delight not so much in persons or things as in life itself. As long as your happiness is caused or sustained by something or someone outside of you, you are still in the land of the dead. The day you are happy for no reason whatsoever, the day you find yourself taking delight in everything and in nothing, you will know that you have found the land of unending joy called the kingdom."

"To find the kingdom is the easiest thing in the world but also the most difficult. Easy because it is all around you and within you, and all you have to do is reach out and take possession of it. Difficult because if you wish to possess the kingdom you may possess nothing else. That is, you must drop all inward leaning on any person or thing, withdrawing from them forever the power to thrill you, or excite you, or to give you a feeling of security or well-being. For this, you first need to see with unflinching clarity this simple and shattering truth: Contrary to what your culture and religion have taught you, nothing, but absolutely nothing can make you happy. The moment you see that, you will stop moving from one job to another, one friend to another, one place, one spiritual technique, one guru to another. None of these things can give you a single minute of happiness. They can only offer you a temporary thrill, a pleasure that initially grows in intesity, then turns into pain if you lose them and into boredom if you keep them."

"If you search within your heart, you will find something there that will make it possible for you to understand: a spark of disenchantment and discontent, which if fanned into flame will become a raging forest fire that will burn up the whole of the illusory world you are living in, thereby unveiling to your wondering eyes the kingdom that you have always lived in unsuspectingly."

"It is the desire for "the more" that prevents clear thinking, whereas if we are discontent, not because we want something, but without knowing what we want; if we are dissatisfied with our jobs, with making money, with seeking position and power, with tradition, with what we have and with what we might have; if we are dissatisfied, not with anything in particular but with everything, then I think we shall find that our discontent brings clarity. When we don't accept or follow, but question, investigate, penetrate, there is an insight out of which comes creativity, joy."

"Mostly the discontent that you feel comes from not having enough of something — you are dissatisfied because you think you do not have enough money or power or success or fame or virtue or love or holiness. This is not the discontent that leads to the joy of the kingdom. Its source is greed and ambition and its fruit is restlessness and frustration. The day you are discontented not because you want more of something but without knowing what it is you want; when you are sick at heart of everything you are pursuing so far and you are sick of the pursuing itself, then your heart will attain a great clarity, an insight that will cause you mysteriously to delight in everything and in nothing."

"A master was once unmoved by the complaints of his disciples that, though they listened with pleasure to his parables and stories, they were also frustrated for they longed for something deeper. To all their objections he would simply reply: "You have yet to understand, my friends, that the shortest distance between a human being and truth is a story.""

"The master was never impressed by diplomas or degrees. He scrutinized the person, not the certificate. He was once heard to say, 'When you have ears to hear a bird in song, you don't need to look at its credentials.""

"All I did was sit on the riverbank handing out river water. After I'm gone, I trust you will notice the river."

"Never complain about what you permit."

"He considers Jesus as a master alongside others. The only difference from other men is that Jesus is "awake" and fully free, while others are not. Jesus is not recognized as the Son of God, but simply as the one who teaches us that all people are children of God."

"Consistent with what has been presented, one can understand how, according to the author, any belief or profession of faith whether in God or in Christ cannot but impede one's personal access to truth. The Church, making the word of God in Holy Scripture into an idol, has ended up banishing God from the temple. She has consequently lost the authority to teach in the name of Christ. With the present Notification, in order to protect the good of the Christian faithful, this Congregation declares that the above-mentioned positions are incompatible with the Catholic faith and can cause grave harm."

"The books of Father Anthony de Mello were written in a multi-religious context to help the followers of other religions, agnostics and atheists in their spiritual search, and they were not intended by the author as manuals of instruction of the Catholic faithful in Christian doctrine or dogma."

"I must confess that I feel grateful for the banning, or the temporary withdrawal, of de Mello's books. I had heard of him, but never read his writings. Excommunication, somehow, has far more news value than beatification. So also the suppression of a book attracts greater publicity than its publication."

"What's behind this phenomenal success? Very simply, it is a manifestation of the hunger for the spiritual spreading around the world. It's a hunger with very special characteristics. People aren't buying set formulas any more, or pius platitudes redolent of an era gone by; beaten tracks that did not succeed in bringing people to a spiritual awakening. There is an anguished search, sometimes confused in its direction, for a more liberal outlook. Modern man mired in profound cultural change first wants to know who he is, what imprisons his soul, what stands in the way of spiritual progress. He wants to rediscover the God beyond all that has been identified through the years with the name of God: laws, norms, doctrines not made flesh, words stranged from life. That is why Tony de Mello said that "our violent spirituality has created problems for us", that "Jesus Christ has got a bad name because of what is said of Him from pulpits" and that "it is very difficult to recognise a saint because he looks like the rest of us". In short, what Tony de Mello is telling us is that if we want to make Christianity credible we need to plumb the depths of the human spirit, to reach beyond our present frontiers."

"I was Euphorbus at the siege of Troy."

"By the air which I breathe, and by the water which I drink, I will not endure to be blamed on account of this discourse."

"Dear youths, I warn you cherish peace divine, And in your hearts lay deep these words of mine."

"Τὴν δ' ἀνθρώπου ψυχὴν διῃρῆσθαι τριχῆ, εἴς τε νοῦν καὶ φρένας καὶ θυμόν. νοῦν μὲν οὖν καὶ θυμὸν εἶναι καὶ ἐν τοῖς ἄλλοις ζῴοις, φρένας δὲ μόνον ἐν ἀνθρώπῳ."

"ἀλλήλοις θ᾽ ὁμιλεῖν, ὡς τοὺς μὲν φίλους ἐχθροὺς μὴ ποιῆσαι, τοὺς δ᾽ ἐχθροὺς φίλους ἐργάσασθαι. ἴδιόν τε μηδὲν ἡγεῖσθαι."

"ἐν ὀργῇ μήτε τι λέγειν μήτε πράσσειν"

"Reason is immortal, all else mortal."

"The most momentous thing in human life is the art of winning the soul to good or to evil."

"κοινὰ τὰ φίλων εἶναι καὶ φιλίαν ἰσότητα."

"Power is the near neighbour of necessity."

"Number is the ruler of forms and ideas, and the cause of gods and daemons."

"Sobriety is the strength of the soul, for it preserves its reason unclouded by passion."

"None but God is wise."

"λόγον περὶ θεοῦ σιγᾶν ἄμεινον ἢ προπετῶς διαλέγεσθαι. (In talk about God, silence is better than reckless words.) (Sextus 366)"

"If there be light, then there is darkness; if cold, heat; if height, depth; if solid, fluid; if hard, soft; if rough, smooth; if calm, tempest; if prosperity, adversity; if life, death."

"Rest satisfied with doing well, and leave others to talk of you as they please."

"It is only necessary to make war with five things; with the maladies of the body, the ignorances of the mind, with the passions of the body, with the seditions of the city and the discords of families."

"As soon as laws are necessary for men, they are no longer fit for freedom."

"Friends are as companions on a journey, who ought to aid each other to persevere in the road to a happier life."

"Anger begins in folly, and ends in repentance."

"Choose always the way that seems the best, however rough it may be; custom will soon render it easy and agreeable."

"It is better wither to be silent, or to say things of more value than silence. Sooner throw a pearl at hazard than an idle or useless word; and do not say a little in many words, but a great deal in a few."

"Truth is so great a perfection, that if God would render himself visible to men, he would choose light for his body and truth for his soul."

"There are men and gods, and beings like Pythagoras."

"There is no word or action but has its echo in Eternity. Thought is an Idea in transit, which when once released, never can be lured back, nor the spoken word recalled. Nor ever can the overt act be erased All that thou thinkest, sayest, or doest bears perpetual record of itself, enduring for Eternity."

"There is geometry in the humming of the strings, there is music in the spacing of the spheres."

"As long as Man continues to be the ruthless destroyer of lower living beings, he will never know health or peace. For as long as men massacre animals, they will kill each other. Indeed, he who sows the seed of murder and pain cannot reap joy and love."

"Time is the soul of this world."

"Most men and women, by birth or nature, lack the means to advance in wealth and power, but all have the ability to advance in knowledge."

"Man know thyself; then thou shalt know the Universe and God."

"A blow from your friend is better than a kiss from your enemy."

"Write in the sand the flaws of your friend."

"Educate the children and it won't be necessary to punish the men."

"When going to the temple to adore Divinity neither say nor do any thing in the interim pertaining to the common affairs of life."

"Sacrifice and adore unshod."

"Disbelieve nothing wonderful concerning the gods, nor concerning divine dogmas."