Academics From Spain

"The work of charity, of the love of God, is to endeavor to to liberate God from brute matter, to endeavor to give consciousness to everything, to spiritualize or universalize everything; it is to dream that the very rocks may find a voice and work in accordance with the spirit of this dream; it is to dream that everything that exists may become conscious, that the Word may become life."

"Religion is better described than defined and better felt than described. But if there is any one definition that latterly has obtained acceptance, it is that of Schleiermacher, to the effect that religion consists in the simple feeling of a relationship of dependence upon something above us and a desire to establish relations with this mysterious power."

"When at the beginning of the so-called modern age, at the Renaissance, the pagan sense of religion came to life again, it took the concrete form in the knightly ideal with its codes of conduct of love and honor. But it was a paganism Christianized, baptized. "Woman — la donna — was the divinity enshrined within those savage breasts. Whosoever will investigate the memorials of primitive times will find this ideal of woman in its full force and purity; the Universe is woman."

"Jesus said that God was not the God of the dead, but of the living. And the other life is not, in fact, thinkable to us except under the same forms as those of this earthly and transitory life."

"What objection is there in reason to there being no other purpose in the sum of things save only to exist and happen as it does exist and happen? For him who places himself outside of himself, none; but for him who lives and suffers and desires within himself — for him it is a question of life or death."

"Seek, therefore, thyself! But in finding oneself, does not one find one's own nothingness? ...Carlyle answers (Past and Present, book iii, chap. xi.). "The latest Gospel in the world is, Know thy work and do it. Know thyself: long enough has that poor self of thine tormented thee; thou wilt never get to know it, I believe! Think it thy business, this of knowing thyself; thou art an unknowable individual: know what thou canst work at; and work at it, like Hercules. That will be thine better plan." …and what is my work? — without thinking about myself, is to love God. ...And on the other hand, in loving God in myself, am I not loving myself more than God, am I not loving myself in God?"

"What we really long for after death is to go on living this life, this same mortal life, but without its ills without its tedium, and without death. Seneca, the Spaniard, gave expression to this in his Consolatio ad Marciam... And what but that is the meaning of that comic conception of the eternal recurrence which issued from the tragic soul of poor Nietzsche, hungering for concrete and temporal immortality?"

"May we not imagine that possibly this earthly life of ours is to the other life what sleeping is to waking? May not all our life be a dream and death an awakening? But an awakening to what? And supposing that everything is but the dream of God and that God one day will awaken? Will He remember His dream?"

"But as far as our own world is concerned, its gradual leveling-down — or, we might say, its death — appears to be proved. And how will this process affect the fate of our spirit? Will it wane with the degradation of the energy of our world and return to unconsciousness, or will it grow according as the utilizable energy diminishes and by virtue of the very efforts that it makes to retard this degradation and to dominate Nature? — for this it is that constitutes the life of the spirit. May it be that consciousness and its extended support are two powers in contraposition, the one growing at the expense of the other?"

"May not the absolute and perfect eternal happiness be an eternal hope, which would die if it were realized? Is it possible to be happy without hope? And there is no place for hope once possession has been realized, for hope, desire, is killed by possession. May it not be, I say, that all souls grow without ceasing, some in a greater measure than others, but all having to pass some time through the same degree of growth, whatever that degree may be, and yet without ever arriving at the infinite, at God, to whom they continually approach? Is not eternal happiness an eternal hope, with its eternal nucleus of sorrow in order that happiness shall not be swallowed up in nothingness?"

""God is just and punishes us; that is all we need to know; as far as we are concerned the rest is merely curiosity." Such was the conclusion of Lamennais (Essai, etc., partie, chap. vii.), an opinion shared by many others. Calvin also held the same view. But is there anyone content with this? Pure curiosity! — to call this load that well nigh crushes our heart pure curiosity!"

"May we not say, perhaps, that the evil man is annihilated because he wished to be annihilated, or that he did not wish strongly enough to eternalize himself because he was evil? May we say that it is not believing in the other life which causes a man to be good, but rather that being good causes him believe in it? And what is being good and being evil? These states belong to the sphere of ethics, not of religion; or rather, does not the doing good though being evil pertain to ethics, and the being good [forgivable] though doing evil, to religion?"

"Shall we not perhaps be told, on the other hand, that if the sinner suffers an eternal punishment, it is because he does not cease to sin? — for the damned sin without ceasing. This however is no solution to the problem, which derives all its absurdity from the fact that punishment has been conceived as vindictiveness or vengeance, not as correction, and has been conceived after the fashion of barbarous peoples. And in the same way hell has been conceived as a sort of police institution, necessary in order to put fear into the world. And the worst of it is that it no longer intimidates, and therefore will have to be shut up."

"And here, facing this supreme religious sacrifice, we reach the summit of the tragedy, the very heart of it — the sacrifice of our own individual consciousness upon the alter of the perfected Human Consciousness, of the Divine Consciousness. But is there really a tragedy? ...if we could succeed in understanding and feeling that we were going to enrich Christ, should we hesitate for a moment in surrendering ourselves to Him? Would the stream that flows into the sea, and feels in the freshness of its waters the bitterness of the salt of the ocean, wish to flow back to its source? would it wish to return to the cloud which drew it life from the sea? is it not joy to feel itself absorbed?"

"And the soul, my soul at least, longs for something else, not absorption, not quietude, not peace, not appeasement, it longs ever to approach and never to arrive, it longs for the never-ending longing, for an eternal hope which is eternally renewed but never wholly fulfilled. And together with all this, it longs for an eternal lack of something and an eternal suffering. A suffering, a pain, thanks to which it grows without ceasing in consciousness and longing. Do not write upon the gate of heaven that sentence which Dante placed over the threshold of hell, Lasciate ogni speranza! [Lasciate ogne speranza, voi ch'intrate: All hope abandon, ye who enter in] Do not destroy time!"

"Our life is a hope which is continually converting itself into memory and memory in its turn begets hope. Give us leave to live! The eternity that is like an eternal present, without memory and without hope, is death. Thus do ideas exist in the God-Idea, but not thus do men live in the living God, in the God-Man."

"An eternal purgatory, then, rather than a heaven of glory; an eternal ascent. If there is an end to all suffering, however pure and spiritualized we may suppose it to be, if there is an end to all desire, what is it that makes the blessed in paradise go on living? If in paradise they do not suffer for want of God, how shall they love Him? And if there, in the heaven of glory, while they behold God little by little and closer and closer, yet without ever wholly attaining Him, there does not always remain something more for them to know and desire, if there does not always remain a substratum of doubt, how shall they not fall asleep?"

"Not without reason did he who had the right to do so speak of the foolishness of the cross. Foolishness, without a doubt, foolishness. And the American humorist, Oliver Wendell Holmes, was not altogether wide of the mark in making one of the characters in his ingenious conversations say that he thought better of those who were confined in a lunatic asylum on account of religious mania than of those who, while professing the same religious principles, kept their wits and appeared to enjoy life very well outside the asylums. But those who are at large, are they not really, thanks to God, mad too? Are there not mild madnesses, which not only permit us to mix with our neighbors without danger to society, but which rather enable us to do so, for by means of them we are able to attribute a meaning and finality to life and society?"

"We must needs believe in the other life, in the eternal life beyond the grave. ...And we must needs believe in that other life, perhaps, in order that we may deserve it, in order that we may obtain it, for it may be that he neither deserves it nor will obtain it who does not passionately desire it above reason and, if need be, against reason."

"And above all, we must feel and act as if an endless continuation of our earthly life awaited us after death; and if it be that nothingness is the fate that awaits us we must not, in the words of Obermann, so act that it shall be a just fate."

"Warmth, warmth, more warmth! for we are dying of cold and not of darkness. It is not the night that kills, but the frost."

"The very same reason which one man may regard as a motive for taking care to prolong his life may be regarded by another man as a motive for shooting himself."

"Uncertainty, doubt, perpetual wrestling with the mystery of our final destiny, mental despair, and the lack of any solid and stable foundation, may be the basis of an ethic."

"He who bases or thinks he bases his conduct — his inward or his outward conduct, his feeling or his action — upon a dogma or a principle which he deems incontrovertible, runs the risk of becoming a fanatic, and moreover, the moment that this dogma is weakened or shattered, the morality based upon it gives way. If the earth that he thought firm begins to rock, he himself trembles at the earthquake, for we do not all come up to the standard of the ideal Stoic who remains undaunted among the ruins of a world shattered into atoms. Happily the stuff that is underneath a man's ideas will save him. For if a man should tell you that he does not defraud or cuckold his best friend only because he is afraid of hell, you may depend upon it that neither would he do so even if he were to cease to believe in hell, but that he would invent some other excuse instead. And this is all to the honor of the human race."

"My conduct must be the best proof, the moral proof, of my supreme desire; and if I do not end by convincing myself, within the bounds of the ultimate and irremediable uncertainty of the truth of what I hope for, it is because my conduct is not sufficiently pure. Virtue, therefore, is not based upon dogma, but dogma upon virtue, and it is not faith that creates martyrs but martyrs who create faith. There is no security or repose — so far as security and repose are obtainable in this life, so essentially insecure and unreposeful — save in conduct that is passionately good."

"Conduct, practice, is the proof of doctrine, theory. "If any man will do His will — the will of Him that sent me," said Jesus, "he shall know of the doctrine, whether it be of God or whether I speak of myself" (John vii. 17); and there is a well known saying of Pascal: "Begin by taking holy water and you will end by becoming a believer." And pursuing a similar train of thought, Johann Jakob Moser, the pietist, was of the opinion that no atheist or naturalist had the right to regard the Christian religion as void of truth so long as he had not put it to the proof by keeping its precepts and commandments (Ritschl, Geschichte des Pietismus, book viii., 43)."

"And what is its moral proof? We may formulate it thus: Act so that in your own judgment and in the judgment of others you may merit eternity, act so that you may become irreplaceable, act so that you may not merit death. Or perhaps thus: Act as if you were to die tomorrow, but to die in order to survive and be eternalized. The end of morality is to give personal, human finality to the Universe; to discover the finality that belongs to it — if indeed it has any finality — and to discover it by acting."

"The pleasure of the flesh can be fulfilled only if a particular dimension is created, a kind of stereoscopic phenomenon, an imaginary hologram as real as reality.. .I need all these suddenly present images of my past that forms the fabric of my entire life."

"Surprisingly, Dalí said that his soft watches [in his painting 'The Persistence of Memory', 1931 were not inspired by the theory of relativity, but by the surrealist perception of a Camembert cheese melting in the sun. The painter insisted on this explanation in his reply letter to Prigogine, who took it as Dalí's reaction to Einstein's coldly mathematical theory."

"Divine Dali!"

"The art of Salvador Dalí, an extreme metaphor at a time when only the extreme will do, constitutes a body of prophecy about ourselves unequaled in accuracy since Freud's Civilization And Its Discontents. Voyeurism, self-disgust, the infantile basis of our fears and longings, and our need to pursue our own psychopathologies as a game — these diseases of the psyche Dali has diagnosed with dismaying accuracy. His paintings not only anticipate the psychic crisis which produced our glaucous paradise, but document the uncertain pleasures of living within it. The great twin leitmotifs of the 20th century — sex and paranoia — preside over his life, as over ours."

"I have been inclined to regard the Surrealists as complete fools, but that young Spaniard with his candid, fanatical eyes and his undeniable technical mastery, has changed my estimate."

"What a wonderful thing it is for an artist [Dali] to find exactly the right wife [Gala] for him. This must only happen once in a hundred times only. It has happened to Dali and I think it is going to make the entire difference to his career - in fact all the difference between him remaining an interesting phenomenon of a distorted decade or in him becoming one of the two or three leading figures of the coming age."

"Dali has endowed Surrealism with an instrument of primary importance, in particular the paranoiaccritical method, which has immediately shown itself capable of being applied equally to painting, poetry, the cinema, to the construction of typical surrealist objects, to fashion, to sculpture, to the history of art and even, if necessary, to all manner of exegesis."

"The difference between false memories and true ones is the same as for jewels: it is always the false ones that look the most real, the most brilliant."

"When you are a genius, you do not have the right to die, because we are necessary for the progress of humanity.."

"I can say without fear of falling into the slightest exaggeration that each outline of a rock, / and / of the beaches of Cadaques [in North-Spain, where Dali spent his childhood], each of the geological anomalies of its landscape and its unique light I know by heart, for in the paths of my wandering solitudes, it was these silhouettes of stones and its states of light attached to the structure / and the aesthetic substance / of the landscape that were the sole protagonists on the mineral impossibility of which I project day after day all the accumulated and chronically unsatisfied tension of my erotic-emotional life."

"The first man to compare the cheeks of a young woman to a rose was obviously a poet; the first to repeat it was possibly an idiot."

"I don't do drugs. I am drugs."

"Ah, UNESCO is the most garbage. Any kind of organization for the good will of the people is impossible. It is necessary for the contrary. Young people need plenty of difficulties to achieve something, you know? If you receive a little money for this, a little money for that, everything becomes mediocre, and collapses ig-no-min-i-ously!"

"You know the worst thing is freedom. Freedom of any kind is the worst for creativity. You know, Dalí spent two months in jail in Spain, and these two months were the most enjoyable and happy in my life. Before my jail period, I was always nervous, anxious. I didn't know if I should make a drawing, or perhaps make a poem, or go to the movies or the theater, or catch a girl, or play with the boys. The people put me in jail, and my life became divine. Tremendous!"

"I like it, murder, because this is courage. It is anti-bourgeois. Murder is closer to heaven, because after becoming 'remords de conscience', one prays, one opens the sky, and the angels say, 'Good morning'!"

"In the subconscious you fuck ugly people, never beautiful, because the libido always desires something repulsive."

"I am capable of projecting myself into my little inner cinema.. .I free myself through a secret exit from the attempts to encircle my soul."

"Shit scared them [the Surrealists]. Shit and arseholes. Yet, what was more human and more needful of transcending! From that moment, I know I would keep on obsessing them with what they most dreaded. And when I invented Surrealist objects, I had the deep inner fulfillment of knowing, while the [Surrealist] group went into ecstasies over their operation, that these objects very exactly reproduced the contradictions of a rectal sphincter at work, so that what they were thus admiring was their own fear."

"..the paint marks [in Impressionist paintings] placed apparently without order and which suddenly became magnificently ordered if one knew how to make the right distance.. ..to communicate a deep, sun-drenched image of a stream, landscape or face.. ..My eyes were popping out of my head."

"Death is the thing I am most afraid of, and the resurrection of the flesh, a great Spanish theme, is the one that it is hardest for me to accept, from the point of view of.. ..life."

"But I very early realized, instinctively, my life formula: to get others to accept as natural the excesses of one's personality an thus to relieve oneself of his own anxieties by creating a sort of collective participation."

"My supreme game is to imagine myself dead, devoured by worms. I close my eyes and, with incredible details of absolute, scatological precision, I see myself being slowly eaten and digested by an infernal swarm of large greenish maggots gorging themselves on my flesh."

"Every time I lose a little sperm I'm convinced I've wasted it. I always feel guilty afterwards.. .To start with, I'm not as impotent as all that."