Journalists From England

"But any glimmer of recognition of why people might have been driven to carry out such atrocities, sacrificing their own lives in the process - or why the United States is hated with such bitterness, not only in Arab and Muslim countries, but across the developing world - seems almost entirely absent."

"Dialogue for the sake of conversation serves no ethical, moral or practical purpose. Dialogue that is one way, or in which we are silent about our grave concerns about injustice, or where we end up kowtowing, appeasing or unwittingly complicit with evil, is immoral."

"The Jew alone regard his race as superior to humanity, and looks forward not to its ultimate union with other races, but to its triumph over them all and to its final ascendancy under the leadership of a tribal Messiah."

"I am convinced that with the perfidy and rapine of Bonaparte no peace could be made, that the struggle with him was a struggle for the independence of all nations against the firmed and disciplined hordes of a conqueror as cruel and as barbarous as Attila. The outward mask of civilisation Bonaparte wore, and he could use political and social ideas for the purposes of his ambition as dexterously as cannon; but in character he was a Corsican and as savage as any bandit of his isle. If utter selfishness, if the reckless sacrifice of humanity to your own interest and passions be vileness, history has no viler name. I can look with pride upon the fortitude and constancy which England displayed in the contest with the universal tyrant."

"There is no need to be delicate on this Jewish question. You must face them in this country. The Jew should be satisfied here. I was here forty-seven years ago; your doors were thrown open and you were then free. Now he has got you absolutely by the throat — that is their reward."

"In 1848 the word anti-Semitic was invented by the Jews to prevent the use of the word `Jew.` The right word for them is `Jew.`"

"Communism is Judaism. The Jewish Revolution in Russia was in 1918."

"The British war correspondent H.W. Nevinson who visited India during this period gives the following account in his 1908 book, The New Spirit in India: I have almost invariably found English officers…on the side of the Mohammedan, where there is any rivalry of…religion… in Eastern Bengal this national inclination is now encouraged by the Government’s open resolve to retain the Mohammedan support of the Partition by any means…It was against the Hindus only that all the petty persecution of officialdom was directed. It was they who were excluded from Government posts ;it was Hindu schools from which Government patronage was withdrawn. When Mohammedans rioted, the punitive police ransacked Hindu houses… mullahs went through the country preaching the revival of Islam and proclaiming to the villagers that the British Government was on the Mohammedan side, that the Law Courts had been specially suspended for three months, and no penalty would be exacted for violence done to Hindus, or for the loot of Hindu shops, or the abduction of Hindu widows A Red Pamphlet was everywhere circulated, maintaining the same wild doctrines… In Comilla, Jamalpur and a few other places, rather serious riots occurred…lives were lost, temples were desecrated, images broken, shops plundered, and many Hindu widows carried off. Some of the towns were deserted, the Hindu population took refuge in “pukka” houses (i e., house with brick in stone walls), women spent nights hidden in tanks, the crime known as “group-rape” increased, and throughout the country districts there reigned a general terror, which still prevailed at the time of my visit."

"This benevolent action, combined with certain privileges granted to Mohammedans, was supposed by many Hindus to have encouraged the Nawab and his co-religionists in taking a still more favourable view of the Partition itself.... “Priestly Mullahs went through the country preaching the revival of Islam and proclaiming to the villagers that the British Government was on the Mohammedan side, that the Law Courts had been specially suspended for three months and no penalty would be exacted for violence done to the Hindus, or for the loot of Hindu shops or the abduction of Hindu widows. A Red Pamphlet was everywhere circulated maintaining the same wild doctrine… In Comilla, Jamalpur and a few other places, rather serious riots occurred. A few lives were lost, temples desecrated, images broken, shops plundered, and many widows carried off. Some of the towns were deserted, the Hindu population took refuge in any pukka houses, women spent nights hidden in tanks, the crime known as ‘group-rape’ increased and throughout the country districts, there reigned a general terror, which still prevailed at the time of my visit.”... Some two years after his departure from India Lord Curzon wrote to the Times that it was " a wicked falsehood " to say that by the Partition he intended to carve out a Mohammedan State, to drive a wedge between Mohammedan and Hindu, or to arouse racial feuds. Certainly no one would willingly accuse another of such desperate wickedness, but a statesman of better judgment might have foreseen that, not a racial, but a religious feud would probably be the result of the measure."

"That, in the midst of our daily struggle from birth to death, mankind should ever have conceived such things as laughter or beauty or goodness appears to me a far more marvellous thing than the finest supernatural miracle ever invented by all the mythologies."

".. Lives were lost, temples desecrated, images broken, shops plundered and many Hindu widows carried off... women spent nights hidden in tanks and the crime known as ‘group rape’ increased."

"I should always like to follow in the path of Goethe when he said: "If you must tell me your opinions, tell me what you believe in. I have plenty of doubts of my own"."

"[W]e’re living in a world with effectively infinite inputs—emails you could receive, demands that could be made of you, or ambitions that you could have. Getting better at moving through them is not going to get you to the end of them, so the promise of reaching a point at which you feel on top of everything is flawed on a math basis from the beginning."

"[T]he more efficient you get, the more inputs you attract. If you get really good at processing email, you’ll get more email because you get a reputation for being responsive on email. The same idea applies elsewhere: If your reputation in the office is that you’re good at getting through work fast, you’re given more things to do."

"A life spent chasing the mythical state of being able to do everything is less meaningful than a life of focusing on a few things that count."

"I think the reason that we seek distraction is that working on stuff that we care about is often scary. It brings us into contact with all the ways in which we’re limited—our talents might not be up to what we’re trying to do, and we can’t control how things will unfold."

"Let’s not be naïve. There is no such thing as a free lunch, and if China’s money is going to fund infrastructure, education, and research, China will receive friendlier treatment. The same is true for any country’s diplomacy. Moreover, Western governments are hardly innocent of funding gruesome programs in faraway places. And countries that feel isolated—say, EU nations under pressure from Brussels—may see China as a useful counterbalance. Nevertheless, it is alarming how quickly, and how unreservedly, Beijing’s new friends abandon their solidarity with China’s oppressed millions and start flattering the regime instead."

"The one essential for sanctity is the capacity to love."

"The one thing she [Mary] did and does is the one thing that we all have to do, namely, to bear Christ into the world."

"We go through life with dark forces within us and around us, haunted by the ghosts of repudiated terrors and embarrassments, assailed by devils, but we are also continually guided by invisible hands; our darkness is lit by many little flames, from night-lights to the stars. Those who are afraid to look into their own hearts know nothing of the light that shines in the darkness."

"Prayer alone can teach us to concentrate again, can lead us to absolute trust in God, and make our minds ready for other essential things . . . for the contemplation (not mere observation) of beauty."

"It seems a law of fallen nature that life must always come to its being through darkness, and this makes us even more aware of its beauty. Dawn is lovelier because it comes after night, spring because it follows winter."

"God's will for you is to serve him, in his way, as he chooses now. It is only a want of humility to think of extreme vocations, like being a nun or a nurse, while you try to by-pass your present obvious vocation . . . Today you have to use what you have today, and do not look beyond it."

"Love is most likely to spring from another's need for us, and the fact of spending ourselves for another always generates new life in us. To give life is the purpose of love, and we love those people most of all whose needs waken a response in us that floods us with creative energy, causing us to put out new green shoots of life."

"Christ is among us His heart like a rose expanding within us . . ."

"To surrender all that we are, as we are, to the spirit of love in order that our lives may bear Christ into the world – that is what we shall be asked."

"The beginning of human happiness, and even of human sanity, is to begin to know God . . . Goodness draws the human soul as a tide is drawn by light."

"Lift up your eyes and see the star!"

"This our earth this day produces sufficient for our existence. This our earth produces not only a sufficiency, but a superabundance, and pours a cornucopia of good things down upon us. Further, it produces sufficient for stores and granaries to be filled to the roof-tree for years ahead. I verily believe that the earth in one year produces enough food to last for thirty. Why, then, have we not enough? Why do people die of starvation, or lead a miserable existence on the verge of it? Why have millions upon millions to toil from morning to evening just to gain a mere crust of bread? Because of the absolute lack of organisation by which such labour should produce its effect, the absolute lack of distribution, the absolute lack even of the very idea that such things are possible. Nay, even to mention such things, to say that they are possible, is criminal with many. Madness could hardly go farther."

"That selfishness has all to do with it I entirely deny. The human race for ages upon ages has been enslaved by ignorance and by interested persons, whose object it has been to confine the minds of men, thereby doing more injury than if with infected hands they purposely imposed disease on the heads of the people. Almost worse than these, and at the present day as injurious, are those persons incessantly declaring, teaching, and impressing upon all that to work is man's highest condition. This falsehood is the interested superstition of an age infatuated with money, which having accumulated it cannot even expend it in pageantry. It is a falsehood propagated for the doubtful benefit of two or three out of ten thousand. It is the lie of a morality founded on money only, and utterly outside and having no association whatever with the human being in itself. Many superstitions have been got rid of in these days; time it is that this, the last and worst, were eradicated."

"At this hour, out of thirty-four millions who inhabit this country, two-thirds—say twenty-two millions—live within thirty years of that abominable institution the poorhouse. That any human being should dare to apply to another the epithet 'pauper' is, to me, the greatest, the vilest, the most unpardonable crime that could be committed. Each human being, by mere birth, has a birthright in this earth and all its productions; and if they do not receive it, then it is they who are injured, and it is not the 'pauper'—oh, inexpressibly wicked word!—it is the well-to-do, who are the criminal classes. It matters not in the least if the poor be improvident, or drunken, or evil in any way. Food and drink, roof and clothes, are the inalienable right of every child born into the light. If the world does not provide it freely—not as a grudging gift but as a right, as a son of the house sits down to breakfast—then is the world mad. But the world is not mad, only in ignorance—an interested ignorance, kept up by strenuous exertions, from which infernal darkness it will, in course of time, emerge, marvelling at the past as a man wonders at and glories in the light who has escaped from blindness."

"Asceticism has not improved the form, or the physical well-being, or the heart of any human being. On the contrary, the hetaira is often the warmest hearted and the most generous. Casuistry and self-examination are perhaps the most injurious of all the virtues, utterly destroying independence of mind. Self-denial has had no result, and all the self-torture of centuries has been thrown away. Lives spent in doing good have been lives nobly wasted. Everything is in vain. The circle of ideas we possess is too limited to aid us. We need ideas as far outside our circle as ours are outside those that were pondered over by Augustus Caesar."

"The most extraordinary spectacle, as it seems to me, is the vast expenditure of labour and time wasted in obtaining mere subsistence. As a man, in his lifetime, works hard and saves money, that his children may be free from the cares of penury, and may, at least, have sufficient to eat, drink, clothe, and roof them, so the generations that preceded us might, had they so chosen, have provided for our subsistence. The labour and time of ten generations, properly directed, would sustain a hundred generations succeeding to them, and that, too, with so little self-denial on the part of the providers as to be scarcely felt. So men now, in this generation, ought clearly to be laying up a store, or, what is still more powerful, arranging and organising that the generations which follow may enjoy comparative freedom from useless labour. Instead of which, with transcendent improvidence, the world works only for to-day, as the world worked twelve thousand years ago, and our children's children will still have to toil and slave for the bare necessities of life. This is, indeed, an extraordinary spectacle."

"This our earth produces not only a sufficiency and a superabundance, but in one year pours a cornucopia of good things forth, enough to fill us all for many years in succession. The only reason we do not enjoy it is the want of rational organisation. I know, of course, and all who think know that some labour or supervision will be always necessary, since the plough must travel the furrow and the seed must be sown; but I maintain that a tenth, nay, a hundredth, part of the labour and slavery now gone through will be sufficient, and that in the course of time, as organisation perfects itself and discoveries advance, even that part will diminish. For the rise and fall of the tides alone furnish forth sufficient power to do all the labour that is done on the earth automatically. Is ideal man, then, to be idle? I answer that if so I see no wrong, but a great good. I deny altogether that idleness is an evil, or that it produces evil, and I am well aware why the interested are so bitter against idleness—namely, because it gives time for thought, and if men had time to think their reign would come to an end. Idleness—that is, the absence of the necessity to work for subsistence—is a great good."

"That twelve thousand written years should have elapsed, and the human race—able to reason and to think, and easily capable of combination in immense armies for its own destruction—should still live from hand to mouth, like cattle and sheep, like the animals of the field and the birds of the woods; that there should not even be roofs to cover the children born, unless those children labour and expend their time to pay for them; that there should not be clothes, unless, again, time and labour are expended to procure them; that there should not be even food for the children of the human race, except they labour as their fathers did twelve thousand years ago; that even water should scarce be accessible to them, unless paid for by labour! In twelve thousand written years the world has not yet built itself a House, nor filled a Granary, nor organised itself for its own comfort. It is so marvellous I cannot express the wonder with which it fills me. And more wonderful still, if that could be, there are people so infatuated, or, rather, so limited of view, that they glory in this state of things, declaring that work is the main object of man's existence—work for subsistence—and glorying in their wasted time. To argue with such is impossible; to leave them is the only resource."

"The truth is, we die through our ancestors; we are murdered by our ancestors. Their dead hands stretch forth from the tomb and drag us down to their mouldering bones. We in our turn are now at this moment preparing death for our unborn posterity. This day those that die do not die in the sense of old age, they are slain. Nothing has been accumulated for our benefit in ages past. All the labour and the toil of so many millions continued through such vistas of time, down to those millions who at this hour are rushing to and fro in London, has accumulated nothing for us. Nothing for our good. The only things that have been stored up have been for our evil and destruction, diseases and weaknesses crossed and cultivated and rendered almost part and parcel of our very bones. Now let us begin to roll back the tide of death, and to set our faces steadily to a future of life. It should be the sacred and sworn duty of every one, once at least during lifetime, to do something in person towards this end. It would be a delight and pleasure to me to do something every day, were it ever so minute. To reflect that another human being, if at a distance of ten thousand years from the year 1883, would enjoy one hour's more life, in the sense of fulness of life, in consequence of anything I had done in my little span, would be to me a peace of soul."

"United effort through geological time in front is but the beginning of an idea. I am convinced that much more can be done, and that the length of time may be almost immeasurably shortened. The general principles that are now in operation are of the simplest and most elementary character, yet they have already made considerable difference. I am not content with these. There must be much more—there must be things which are at present unknown by whose aid advance may be made. Research proceeds upon the same old lines and runs in the ancient grooves. Further, it is restricted by the ultra-practical views which are alone deemed reasonable. But there should be no limit placed on the mind. The purely ideal is as worthy of pursuit as the practical, and the mind is not to be pinned to dogmas of science any more than to dogmas of superstition. Most injurious of all is the continuous circling on the same path, and it is from this that I wish to free my mind."

"I am obliged by facts and incontrovertible argument to conclude that death is not inevitable to the ideal man. He is shaped for a species of physical immortality. The beauty of form of the ideal human being indicates immortality—the contour, the curve, the outline answer to the idea of life. In the course of ages united effort long-continued may eliminate those causes of decay which have grown up in ages past, and after that has been done advance farther and improve the natural state. As a river brings down suspended particles of sand, and depositing them at its mouth forms a delta and a new country; as the air and the rain and the heat of the sun dessicate the rocks and slowly wear down mountains into sand, so the united action of the human race, continued through centuries, may build up the ideal man and woman. Each individual labouring in his day through geological time in front must produce an effect. The instance of Sparta, where so much was done in a few centuries, is almost proof of it."

"For grief there is no known consolation. It is useless to fill our hearts with bubbles. A loved one gone is gone, and as to the future—even if there is a future—it is unknown. To assure ourselves otherwise is to soothe the mind with illusions; the bitterness of it is inconsolable. The sentiments of trust chipped out on tombstones are touching instances of the innate goodness of the human heart, which naturally longs for good, and sighs itself to sleep in the hope that, if parted, the parting is for the benefit of those that are gone. But these inscriptions are also awful instances of the deep intellectual darkness which presses still on the minds of men. The least thought erases them. There is no consolation. There is no relief. There is no hope certain; the whole system is a mere illusion. I, who hope so much, and am so rapt up in the soul, know full well that there is no certainty."

"Our bodies are full of unsuspected flaws, handed down it may be for thousands of years, and it is of these that we die, and not of natural decay. Till these are eliminated, or as nearly eliminated as possible, we shall never even know what true old age is like, nor what the true natural limit of human life is. The utmost limit now appears to be about one hundred and five years, but as each person who has got so far has died of weaknesses inherited through thousands of years, it is impossible to say to what number of years he would have reached in a natural state. It seems more than possible that true old age—the slow and natural decay of the body apart from inherited flaw—would be free from very many, if not all, of the petty miseries which now render extreme age a doubtful blessing. If the limbs grew weaker they would not totter; if the teeth dropped it would not be till the last; if the eyes were less strong they would not be quite dim; nor would the mind lose its memory."

"[N]othing has as yet been of any value, however good its intent. There is no virtue, or reputed virtue, which has not been rigidly pursued, and things have remained as before. Men and women have practised self-denial, and to what end? They have compelled themselves to suffer hunger and thirst; in vain. They have clothed themselves in sackcloth and lacerated the flesh. They have mutilated themselves. Some have been scrupulous to bathe, and some have been scrupulous to cake their bodies with the foulness of years. Many have devoted their lives to assist others in sickness or poverty. Chastity has been faithfully observed, chastity both of body and mind. Self-examination has been pursued till it ended in a species of sacred insanity, and all these have been of no more value than the tortures undergone by the Indian mendicant who hangs himself up by a hook through his back. All these are pure folly."

"[N]ow we see eyes become dim and artificial aid needed in comparative youth, and teeth drop out in mere childhood. Many men and women lose teeth before they are twenty. This simple fact is evidence enough of inherited weakness or flaw. How could a person who had lost teeth before twenty be ever said to die of old age, though he died at a hundred and ten? Death is not a supernatural event; it is an event of the most materialistic character, and may certainly be postponed, by the united efforts of the human race, to a period far more distant from the date of birth than has been the case during the historic period. The question has often been debated in my mind whether death is or is not wholly preventible; whether, if the entire human race were united in their efforts to eliminate causes of decay, death might not also be altogether eliminated."

"I hope succeeding generations will be able to be idle. I hope that nine-tenths of their time will be leisure time; that they may enjoy their days, and the earth, and the beauty of this beautiful world; that they may rest by the sea and dream; that they may dance and sing, and eat and drink. I will work towards that end with all my heart. If employment they must have—and the restlessness of the mind will insure that some will be followed—then they will find scope enough in the perfection of their physical frames, in the expansion of the mind, and in the enlargement of the soul. They shall not work for bread, but for their souls. I am willing to divide and share all I shall ever have for this purpose, though I think that the end will rather be gained by organisation than by sharing alone."

"If you argue yourself into the belief that you cannot walk to a place, you cannot walk there. But if you start you can walk there easily. Any one who will consider the affairs of the world at large, and of the individual, will see that they do not proceed in the manner they would do for our happiness if a man of humane breadth of view were placed at their head with unlimited power, such as is credited to the intelligence which does not exist. A man of intellect and humanity could cause everything to happen in an infinitely superior manner."

"[T]hat which is thoughtlessly credited to a non-existent intelligence should really be claimed and exercised by the human race. It is ourselves who should direct our affairs, protecting ourselves from pain, assisting ourselves, succouring and rendering our lives happy. We must do for ourselves what superstition has hitherto supposed an intelligence to do for us. Nothing whatsoever is done for us. We are born naked, and not even protected by a shaggy covering. Nothing is done for us. The first and strongest command (using the word to convey the idea only) that nature, the universe, our own bodies give is to do everything for ourselves. The sea does not make boats for us, nor the earth of her own will build us hospitals. The injured lie bleeding, and no invisible power lifts them up. The maidens were scorched in the midst of their devotions, and their remains make a mound hundreds of yards long. The infants perished in the snow, and the ravens tore their limbs. Those in the theatre crushed each other to the death-agony. For how long, for how many thousand years, must the earth and the sea, and the fire and the air, utter these things and force them upon us before they are admitted in their full significance?"

"So long as men firmly believe that everything is fixed for them, so long is progress impossible."

"In human affairs everything happens by chance—that is, in defiance of human ideas, and without any direction of an intelligence. A man bathes in a pool, a crocodile seizes and lacerates his flesh. If any one maintains that an intelligence directed that cruelty, I can only reply that his mind is under an illusion. A man is caught by a revolving shaft and torn to pieces, limb from limb. There is no directing intelligence in human affairs, no protection, and no assistance. Those who act uprightly are not rewarded, but they and their children often wander in the utmost indigence. Those who do evil are not always punished, but frequently flourish and have happy children. Rewards and punishments are purely human institutions, and if government be relaxed they entirely disappear. No intelligence whatever interferes in human affairs. There is a most senseless belief now prevalent that effort, and work, and cleverness, perseverance and industry, are invariably successful. Were this the case, every man would enjoy a competence, at least, and be free from the cares of money. This is an illusion almost equal to the superstition of a directing intelligence, which every fact and every consideration disproves."

"The problem of my own existence also convinces me that there is much more. The questions are: Did my soul exist before my body was formed? Or did it come into life with my body, as a product, like a flame, of combustion? What will become of it after death. Will it simply go out like a flame and become non-existent, or will it live for ever in one or other mode? To these questions I am unable to find any answer whatsoever. In our present range of ideas there is no reply to them. I may have previously existed; I may not have previously existed. I may be a product of combustion; I may exist on after physical life is suspended, or I may not. No demonstration is possible. But what I want to say is that the alternatives of extinction or immortality may not be the only alternatives. There may be something else, more wonderful than immortality, and far beyond and above that idea. There may be something immeasurably superior to it As our ideas have run in circles for centuries, it is difficult to find words to express the idea that there are other ideas. For myself, though I cannot fully express myself, I feel fully convinced that there is a vast immensity of thought, of existence, and of other things beyond even immortal existence."

"How can I adequately express my contempt for the assertion that all things occur for the best, for a wise and beneficent end, and are ordered by a humane intelligence! It is the most utter falsehood and a crime against the human race. Even in my brief time I have been contemporary with events of the most horrible character; as when the mothers in the Balkans cast their own children from the train to perish in the snow; as when the Princess Alice foundered, and six hundred human beings were smothered in foul water; as when the hecatomb of two thousand maidens were burned in the church at Santiago; as when the miserable creatures tore at the walls of the Vienna theatre. Consider only the fates which overtake the little children."

"These things speak with a voice of thunder. From every human being whose body has been racked by pain, from every human being who has suffered from accident or disease, from every human being drowned, burned, or slain by negligence, there goes up a continually increasing cry louder than the thunder. An awe-inspiring cry dread to listen to, which no one dares listen to, against which ears are stopped by the wax of superstition, and the wax of criminal selfishness:— These miseries are your doing, because you have mind and thought, and could have prevented them. You can prevent them in the future. You do not even try."