Non Fiction Authors

"The human heart is a great city, teeming with myriad people, full of business and mighty doings, and we wander its crowded streets unutterably alone; we do not know what it is all about."

"The human heart is a band playing in a park at a distance; we see the crowds listening, but we catch but fragments of the music now and again, and cannot make out the tune."

"The human heart is a meadow full of fireflies, a summer western sky of shimmering distant lightnings, a shore set round with flashing lighthouses, far-away voices calling that we cannot understand."

"The human heart is a garden, wherein grow weeds of memory and blooms of hope, and the snow falls at last and covers all."

"The human heart is a roaring forge where night and day the smiths are busy fashioning swords and silver cups, mitres and engine-wheels, the tools of *labor, and the gauds of precedence."

"The human heart is a tangled wood wherein no man knows his way."

"The human heart is an egg; and out of it are hatched this world and heaven and hell."

"The human heart is an undiscovered country; men and women are forever perishing as they explore its wilds."

"The human heart is a deep still pool; in it are fishes of gold and silver, darting playfully, and slow-heaving slimy monsters, and tarnished treasure hoards, the infinite animalcular life; but when you look down at it you see but your own reflected face."

"The human heart is a great green tree, and many strange birds come and sing in its branches; a few build nests, but most are from far lands north and south, and never come again."

"The human heart is a lonely lane in the evening, and two lovers are walking down it, whispering and lingering."

"You may be deceived if you trust too much, but you will live in torment if you do not trust enough."

"There — you say — truth! Truth doesn't always heal a wounded soul. For instance, I knew of a man who believed in a land of righteousness. He said: "Somewhere on this earth there must be a righteous land — and wonderful people live there — good people! They respect each other, help each other, and everything is peaceful and good!" And so that man — who was always searching for this land of righteousness — he was poor and lived miserably — and when things got to be so bad with him that it seemed there was nothing else for him to do except lie down and die — even then he never lost heart — but he'd just smile and say: "Never mind! I can stand it! A little while longer — and I'll have done with this life — and I'll go in search of the righteous land!" — it was his one happiness — the thought of that land. And then to this place — in Siberia, by the way — there came a convict — a learned man with books and maps — yes, a learned man who knew all sorts of things — and the other man said to him: "Do me a favor — show me where is the land of righteousness and how I can get there." At once the learned man opened his books, spread out his maps, and looked and looked and he said — no — he couldn't find this land anywhere . . . everything was correct — all the lands on earth were marked — but not this land of righteousness. The man wouldn't believe it. . . . "It must exist," he said, "look carefully. Otherwise," he says, "your books and maps are of no use if there's no land of righteousness." The learned man was offended. "My plans," he said, "are correct. But there exists no land of righteousness anywhere." Well, then the other man got angry. He'd lived and lived and suffered and suffered, and had believed all the time in the existence of this land — and now, according to the plans, it didn't exist at all. He felt robbed! And he said to the learned man: "Ah — you scum of the earth! You're not a learned man at all — but just a damned cheat!" — and he gave him a good wallop in the eye — then another one . . . [After a moment's silence.] And then he went home and hanged himself."

"Everybody, my friend, everybody lives for something better to come. That's why we want respect for every man — who knows what's in him, why he was born and what he can do?"

"The good qualities in our soul are most successfully and forcefully awakened by the power of art. Just as science is the intellect of the world, art is its soul."

"There's a little book I'm thinking of writing — "Swan Song" is what I shall call it. The song of the dying. And my book will be incense burnt at the deathbed of this society, damned with the damnation of its own impotence."

"It is quiet and peaceful here, the air is good, there are numerous gardens, and in them nightingales sing and spies lurk under the bushes."

"If anyone want to become a socialist in a hurry, he should come to the United States."

"Processing the human raw material is naturally more complicated than processing lumber."

"One has to be able to count, if only so that at fifty one doesn't marry a girl of twenty."

"Some one has to be kind, girl — some one has to pity people! Christ pitied everybody — and he said to us: "Go and do likewise!" I tell you — if you pity a man when he most needs it, good comes of it. Why — I used to be a watchman on the estate of an engineer near Tomsk — all right — the house was right in the middle of a forest — lonely place — winter came — and I remained all by myself. Well — one night I heard a noise — thieves creeping in! I took my gun — I went out. I looked and saw two of them opening a window — and so busy that they didn't even see me. I yell: "Hey there — get out of here!" And they turn on me with their axes — I warn them to stand back, or I'd shoot — and as I speak, I keep on covering them with my gun, first on the one, then the other — they go down on their knees, as if to implore me for mercy. And by that time I was furious — because of those axes, you see — and so I say to them: "I was chasing you, you scoundrels — and you didn't go. Now you go and break off some stout branches!" — and they did so — and I say: "Now — one of you lie down and let the other one flog him!" So they obey me and flog each other — and then they began to implore me again. "Grandfather," they say, "for God's sake give us some bread! We're hungry!" There's thieves for you, my dear! [Laughs.] And with an ax, too! Yes — honest peasants, both of them! And I say to them, "You should have asked for bread straight away!" And they say: "We got tired of asking — you beg and beg — and nobody gives you a crumb — it hurts!" So they stayed with me all that winter — one of them, Stepan, would take my gun and go shooting in the forest — and the other, Yakoff, was ill most of the time — he coughed a lot . . . and so the three of us together looked after the house . . . then spring came . . . "Good-bye, grandfather," they said — and they went away — back home to Russia . . . escaped convicts — from a Siberian prison camp . . . honest peasants! If I hadn't felt sorry for them — they might have killed me — or maybe worse — and then there would have been a trial and prison and afterwards Siberia — what's the sense of it? Prison teaches no good — and Siberia doesn't either — but another human being can . . . yes, a human being can teach another one kindness — very simply!"

""proletarian" origins became a valuable commodity in Russian literature following Maxim Gorky's forceful autobiography"

"I heard Gorky speak before a big union meeting. I could not understand what he said, but I could see that he was inspired by the crowd and the occasion, that he loved the workers deeply, and that they loved him. He looked as I thought he would, like a peasant. When I met him afterwards, he asked me about America, and whether we were still reading his books. I told him how much his Mother meant to me, and to many other Americans."

"Ilyich (Lenin) liked Gorky the man, with whom he had become closely acquainted at the London Congress of the Party, and he liked Gorky the artist; he said that Gorky the artist was capable of grasping things instantly. With Gorky he always spoke very frankly."

""As an old revolutionist you must know that revolution is a grim and relentless task. Our poor Russia, backward and crude, her masses, steeped in centuries of ignorance and darkness, brutal and lazy beyond any other people in the world!" I gasped at his sweeping indictment of the entire Russian people. His charge was terrible, if true, I told him. It was also rather novel. No Russian writer had ever spoken in such terms before. He, Maxim Gorki, was the first to advance such a peculiar view, and the first not to put all the blame upon the blockade, the Denikins and Kolchaks. Somewhat irritated, he replied that the "romantic conception of our great literary genuises" had entirely misrepresented the Russian and had wrought no end of evil. The Revolution had dispelled the bubble of the goodness and naïveté of the peasantry. It had proved them shrewd, avaricious, and lazy, even savage in their joy of causing pain. The rôle played by the counter-revolutionary Yudeniches, he added, was too obvious to need special emphasis. That is why he had not considered it necessary even to mention them, nor the intelligentsia, which had been talking revolution for over fifty years and then was the first to stab it in the back with sabotage and conspiracies. But all these were contributory factors, not the main cause. The roots were inherent in Russia's brutal and uncivilized masses, he said. They have no cultural traditions, no social values, no respect for human rights and life. They cannot be moved by anything except coercion and force. All through the ages the Russians had known nothing else."

"Yevgeni Chirikov's play Yevrei (1904; Die Juden, 1904) was also an attack on antisemitism, as were the numerous short stories and newspaper articles by Vladimir Korolenko and Maxim Gorki, who warmly championed Russia's Jews, particularly the poor ones."

"A time will come when people will forget Gorky’s works, but he himself will hardly be forgotten even in a thousand years."

"It was typical of hundreds held throughout Italy. In no other country was sympathy with the victims of Tsarism so widespread. After 1905, when Maxim Gorki, already one of the world's most famous literary figures, was delegated to raise funds in the United States for the Russian victims, his total collections amounted to one-third of what I obtained among the Italian workers and peasants who lived under conditions which would have seemed unbearable to most American workers. Gorki's mission was marked with sensational incidents. He was refused admission to a New York hotel where he attempted to register with the Russian actress, Andreyeva, with whom he had been living for some time, and American conservatives started a vicious scandal-mongering campaign against him. A relationship which was accepted as a matter of course in Europe placed too much strain upon the American bourgeois conscience. Even Mark Twain joined the chorus against him, a chorus which was answered by the many radicals and intellectuals who rallied to his defence."

"If the class enemies did not gives up, just get them exterminated."

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

"1. Awake, O my harp, thy cords, in praise of Mary the Virgin.Lift up thy voice, and sing the generation utterly marvelous of this virgin David's daughter, whi hath brought forth life to the world."

"Thy possessions have made thee a hollow image; they have ruined thee and left thee."

"O Lord and Master of my life, give me not a spirit of sloth, vain curiosity, lust for power and idle talk, but give to me, Thy servant, a spirit of soberness, humility, patience and love. O Lord and King, grant me to see my own faults and not to condemn my brother: for blessed art Thou to the ages of ages. Amen. O God, cleanse me, a sinner."

"The hutzpah of our love is pleasing to you, O Lord, just as it pleased you that we should steal from your bounty."

"Until you realise the true Way, whether in Buddhism or in common sense, you may think that things are correct and in order. However, if we look at things objectively, from the viewpoint of laws of the world, we see various doctrines departing from the true Way. Know well this spirit, and with forthrightness as the foundation and the true spirit as the Way. Enact strategy broadly, correctly and openly. Then you will come to think of things in a wide sense and, taking the void as the Way, you will see the Way as void. In the void is virtue, and no evil. Wisdom has existence, principle has existence, the Way has existence, spirit is nothingness."

"To attain the Way of strategy as a warrior you must study fully other martial arts and not deviate even a little from the Way of the warrior. With your spirit settled, accumulate practice day by day, and hour by hour. Polish the twofold spirit heart and mind, and sharpen the twofold gaze perception and sight. When your spirit is not in the least clouded, when the clouds of bewilderment clear away, there is the true void."

"People in this world look at things mistakenly, and think that what they do not understand must be the void. This is not the true void. It is bewilderment."

"What is called the spirit of the void is where there is nothing. It is not included in man's knowledge. Of course the void is nothingness. By knowing things that exist, you can know that which does not exist. That is the void."

"The Ni To Ichi Way of strategy is recorded in this the Book of the Void."

"When your opponent is hurrying recklessly, you must act contrarily and keep calm. You must not be influenced by the opponent. Train diligently to attain this spirit."

"Really skilful people never get out of time, and are always deliberate, and never appear busy. From this example, the principle can be seen."

"Speed is not part of the true Way of strategy. Speed implies that things seem fast or slow, according to whether or not they are in rhythm. Whatever the Way, the master of strategy does not appear fast."

"Some men use a shorter long sword with the intention of jumping in and stabbing the enemy at the unguarded moment when he flourishes his sword. This inclination is bad. To aim for the enemy's unguarded moment is completely defensive, and undesirable at close quarters with the enemy. Furthermore, you cannot use the method of jumping inside his defense with a short sword if there are many enemies. Some men think that if they go against many enemies with a shorter long sword they can unrestrictedly frisk around cutting in sweeps, but they have to parry cuts continuously, and eventually become entangled with the enemy. This is inconsistent with the true Way of strategy. The sure Way to win thus is to chase the enemy around in a confusing manner, causing him to jump aside, with your body held strongly and straight."

"If you rely on strength, when you hit the enemy's sword you will inevitably hit too hard. If you do this, your own sword will be carried along as a result. Thus the saying, "The strongest hand wins", has no meaning. In large-scale strategy, if you have a strong army and are relying on strength to win, but the enemy also has a strong army, the battle will be fierce. This is the same for both sides. Without the correct principle the fight cannot be won. The spirit of my school is to win through the wisdom of strategy, paying no attention to trifles. Study this well."

"Whenever you cross swords with an enemy you must not think of cutting him either strongly or weakly; just think of cutting and killing him. Be intent solely on killing the enemy. Do not try to cut strongly and, of course, do not think of cutting weakly. You should only be concerned with killing the enemy."

"Your strategy is of no account if when called on to fight in a confined space your heart is inclined to the long sword, or if you are in a house armed only with your companion sword. Besides, some men have not the strength of others. In my doctrine, I dislike preconceived, narrow spirit. You must study this well."

"It is difficult for these people to cut the enemy when at close quarters because of the length of the long sword. The blade path is large so the long sword is an encumbrance, and they are at a disadvantage compared to the man armed with a short companion sword. From olden times it has been said: "Great and small go together." So do not unconditionally dislike extra-long swords. What I dislike is the inclination towards the long sword. If we consider large-scale strategy, we can think of large forces in terms of long swords, and small forces as short swords. Cannot few men give battle against many? There are many instances of few men overcoming many."

"Some other schools have a liking for extra-long swords. From the point of view of my strategy these must be seen as weak schools. This is because they do not appreciate the principle of cutting the enemy by any means. Their preference is for the extra-long sword and, relying on the virtue of its length, they think to defeat the enemy from a distance. In this world it is said, "One inch gives the hand advantage", but these are the idle words of one who does not know strategy. It shows the inferior strategy of a weak spirit that men should be dependant on the length of their sword, fighting from a distance without the benefit of strategy."

"Some of the world's strategists are concerned only with sword fencing, and limit their training to flourishing the long sword and carriage of the body. But is dexterity alone sufficient to win? This is not the essence of the Way. I have recorded the unsatisfactory points of other schools one by one in this book."

"Never stray from the Way."