Quotes: 200 total. 1 Disputed. 16 About.
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|Words (count)||105||5 - 465|
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|Date (year)||1873||180 - 2008|
• All Creation Quotes 70 quotes
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• Devote Self Quotes 41 quotes
• Dynamism Quotes 33 quotes
• Enthusiasm Quotes 448 quotes
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• Existence Quotes 295 quotes
• Fate Quotes 1270 quotes
• Give Self Quotes 102 quotes
• High Spirit Quotes 27 quotes
• Lifestyle Quotes 123 quotes
• Pep Quotes 13 quotes
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• Sentience Quotes 105 quotes
• Soul Quotes 459 quotes
• Spirit Quotes 1555 quotes
• Surrender Self Quotes 16 quotes
• Verve Quotes 9 quotes
• Vigor Quotes 142 quotes
• Vim Quotes 12 quotes
• Vital Quotes 659 quotes
• Vivacious Quotes 15 quotes
• Vivacity Quotes 32 quotes
It is feeling that is the life, the strength, the vitality, without which no amount of intellectual activity can reach God.
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 capacity to the changing phase of existence which can make itself appeal to every age. I have studied him - the wonderful man and in my opinion far from being an anti-Christ, he must be called the Savior of Humanity.
To revolt is a natural tendency of life. Even a worm turns against the foot that crushes it. In general, the vitality and relative dignity of an animal can be measured by the intensity of its instinct to revolt.
Feel like Christ and you will be a Christ; feel like Buddha and you will be a Buddha. It is feeling that is the life, the strength, the vitality, without which no amount of intellectual activity can reach God.
The imagination loses vitality as it ceases to adhere to what is real. When it adheres to the unreal and intensifies what is unreal, while its first effect may be extraordinary, that effect is the maximum effect that it will ever have.
There can be no equality or opportunity, the first essential of justice in the body politic, if men and women and children be not shielded in their lives, their very vitality, from the consequences of great industrial and social processes which they can not alter, control, or singly cope with.
No human face is exactly the same in its lines on each side, no leaf perfect in its lobes, no branch in its symmetry. All admit irregularity as they imply change; and to banish imperfection is to destroy expression, to check exertion, to paralyze vitality. All things are literally better, lovelier, and more beloved for the imperfections which have been divinely appointed, that the law of human life may be Effort, and the law of human judgment, Mercy.
The path towards sustainable energy sources will be long and sometimes difficult. But America cannot resist this transition, we must lead it. We cannot cede to other nations the technology that will power new jobs and new industries, we must claim its promise. That’s how we will maintain our economic vitality and our national treasure—our forests and waterways, our crop lands and snow-capped peaks. That is how we will preserve our planet, commanded to our care by God. That’s what will lend meaning to the creed our fathers once declared.
Go for vitality, not comfort.
I miss the animal buoyancy of New York, the animal vitality. I did not mind that it had no meaning and no depth.
A DEATH-BLOW is a life-blow to some Who, till they died, did not alive become; Who, had they lived, had died, but when They died, vitality begun.
I REASON, earth is short, And anguish absolute. And many hurt; But what of that? I reason, we could die: The best vitality Cannot excel decay; But what of that? I reason that in heaven Somehow, it will be even, Some new equation given; But what of that?
'''There is a very life in our despair, Vitality of poison, — a quick root Which feeds these deadly branches; for it were As nothing did we die; but Life will suit Itself to Sorrow's most detested fruit, Like to the apples on the Dead Sea's shore, All ashes to the taste.
As the days of spring arouse all nature to a green and growing vitality, so when hope enters the soul it makes all things new. It insures the progress which it predicts. Rooted in faith, growing up into love; these make the three immortal graces of the gospel, whose intertwined arms and concurrent voices shed joy and peace over our human life.
The entire vitality of art depends upon its being either full of truth, or full of use; and that, however pleasant, wonderful, or impressive it may be in itself, it must yet be of inferior kind, and tend to deeper inferiority, unless it has clearly one of these main objects, — either to state a true thing, or to adorn a serviceable one.
Everything written with vitality expresses that vitality: there are no dull subjects, only dull minds. All men who read escape from something else into what lies behind the printed page; the quality of the dream may be argued, but its release has become a functional necessity. All men must escape at times from the deadly rhythm of their private thoughts. It is part of the process of life among thinking beings.
At the heart of the First Amendment is the recognition of the fundamental importance of the free flow of ideas and opinions on matters of public interest and concern. The freedom to speak one's mind is not only an aspect of individual liberty – and thus a good unto itself – but also is essential to the common quest for truth and the vitality of society as a whole. We have therefore been particularly vigilant to ensure that individual expressions of ideas remain free from governmentally imposed sanctions.
The vitality of language lies in its ability to limn the actual, imagined and possible lives of its speakers, readers, writers. Although its poise is sometimes in displacing experience it is not a substitute for it. It arcs toward the place where meaning may lie. When a President of the United States thought about the graveyard his country had become, and said, "The world will little note nor long remember what we say here. But it will never forget what they did here," his simple words are exhilarating in their life-sustaining properties because they refused to encapsulate the reality of 600, 000 dead men in a cataclysmic race war. Refusing to monumentalize, disdaining the "final word", the precise "summing up", acknowledging their "poor power to add or detract", his words signal deference to the uncapturability of the life it mourns.
Vitality in a woman is a blind fury of creation.
In the magazines war seemed romantic and exciting, full of heroics and vitality.... I saw instead men... suffering and wishing they were somewhere else.
Who is God? Some theological being? He is so much greater than theology. God is vitality. God is life. God is energy. As you breathe God in, as you visualize His energy, you will be reenergized!
Creativity is the result of a struggle between vitality and form. As anyone who has tried to write a sonnet or scan poetry, is aware, the form ideally do not take away from the creativity but may add to it.
But are sailors, frequenters of fiddlers' greens, without vices? No; but less often than with landsmen do their vices, so called, partake of crookedness of heart, seeming less to proceed from viciousness than exuberance of vitality after long constraint: frank manifestations in accordance with natural law.
With a few exceptions, Fellini's films have failure and despair running through them: Life continues, but I can't imagine 'Felliniesque' as an exclusively uplifting adjective. Fellini's best films are the ones that distill this essence -- the paradoxical quality of melancholic ecstasy, a surreal, bittersweet vitality -- to perfection.
No person knows better than you do that the domination of England is the sole and blighting curse of this country. It is the incubus that sits on our energies, stops the pulsation of the nation’s heart and leaves to Ireland not gay vitality but horrid the convulsions of a troubled dream.
A quarter of America is a dramatic, tense, violent country, exploding with contradictions, full of brutal, physiological vitality, and that is the America that I have really loved and love. But a good half of it is a country of boredom, emptiness, monotony, brainless production, and brainless consumption, and this is the American inferno.
One of the bellwether marks of the growth and vitality of the Church is the construction of temples. . . . We will keep on working to bring the temples to the people, making it more convenient for Latter day Saints everywhere to receive the blessings which can only be had in these holy houses.
The moral attitudes of a people that is supported by religion need always aim at preserving and promoting the sanity and vitality of the community and its individuals, since otherwise this community is bound to perish. A people that were to honor falsehood, defamation, fraud, and murder would be unable, indeed, to subsist for very long.
President Thomas Jefferson once wrote, "I like the dreams of the future better than the history of the past." As I leave the house he occupied two centuries ago, I share that optimism. America is a young country, full of vitality, constantly growing and renewing itself. And even in the toughest times, we lift our eyes to the broad horizon ahead.
When I look down the vista of the years, with all the "improvements," "inventions" and "progress" that they hold, I am infinitely thankful that I am no younger. I could wish to be older, much older. Every man wants to live out his life's span. But I hardly think life in this age is worth the effort of living. I'd like to round out my youth; and perhaps the natural vitality and animal exuberance of youth will carry me to middle age. But good God, to think of living the full three score years and ten!
We received a letter from the Writers' War Board the other day asking for a statement on "The Meaning of Democracy." It is presumably our duty to comply with such a request, and it is certainly our pleasure. Surely the Board knows what democracy is. It is the line that forms on the right. It is the don't in don't shove. It is the hole in the stuffed shirt through which the sawdust slowly trickles, the dent in the high hat. Democracy is the recurrent suspicion that more than half of the people are right more than half of the time. It is the feeling of privacy in the voting booths, the feeling of communion in the libraries, the feeling of vitality everywhere.
Democracy is the letter to the editor. Democracy is the score at the beginning of the ninth. It is an idea which hasn't been disproved yet, a song the words of which have not gone bad. It's the mustard on the hot dog and the cream in the rationed coffee. Democracy is a request from a War Board, in the middle of the morning in the middle of a war, wanting to know what democracy is.
The vitality of our network will determine our professional fate.
An Assyrian wax statue, effeminate, but with the vitality of twenty men.
Bless advertising art for its pictorial vitality and verbal creativity. (p. 18)
Refinement is a sign of a deficient vitality, in art, in love, and in everything.
42: You can measure a programmer's perspective by noting his attitude on the continuing vitality of FORTRAN.
To Brandeis, as to Jefferson, the key to a successful democracy lies in the spirit, the vitality, the daring, the inventiveness of its citizens.
Satiation, like any state of vitality, always contains a degree of impudence, and that impudence emerges first and foremost when the sated man instructs the hungry one.
The corset is, in economic theory, substantially a mutilation, undergone for the purpose of lowering the subject's vitality and rendering her permanently and obviously unfit for work.
The Peters Principles: Enthusiasm. Emotion. Excellence. Energy. Excitement. Service. Growth. Creativity. Imagination. Vitality. Joy. Surprise. Independence. Spirit. Community. Limitless human potential. Diversity. Profit. Innovation. Design. Quality. Entrepreneurialism. Wow.
This knowledge, the knowledge that the physical well-being of the citizen is an important foundation for the vigor and vitality of all the activities of the nation, is as old as Western civilization itself.
The process of creative discovery is endless. That’s why “holiness” tends to limit mental vitality and progress by freezing a given work (a life guide) in time, no matter how interpretations differ and even change over the years.
Like other systems in decay, the Roman Empire continued to function for several generations after its vitality was sapped. For nearly a hundred years our Island was one of the scenes of conflict between a dying civilisation and lusty, famishing barbarism.
I feel sorry for the man who has never known the bracing thrill of taking a stand and sticking to it fearlessly. Moral courage has rewards that timidity can never imagine. Like a shot of adrenaline, it floods the spirit with vitality.
We must suffer. Our five sense are dulled by inordinate pleasure. Penance makes them keen, gives them back their natural vitality, and more. Penance clears the eye of conscience and of reason. It helps think clearly, judge sanely. It strengthens the action of our will.
Worse than thieves, murderers, or cannibals, those who offer compromise slow you and sap your vitality while pretending to be your friends. They are not your friends. Compromisers are the enemies of all humanity, the enemies of life itself. Compromisers are the enemies of everything important, sacred, and true.
Human existence is obviously distinguished from animal life by its qualified participation in creation. Within limits it breaks the forms of nature and creates new configurations of vitality. Its transcendence over natural process offers it the opportunity of interfering with the established forms and unities of vitality as nature knows them.
The prosperity, and social vitality and technological progress of a people are directly determined by the extent of their liberty. Freedom honors and unleashes human creativity — and creativity determines the strength and wealth of nations. Liberty is both the plan of Heaven for humanity, and the best hope for progress here on Earth.
Among all the large and small nations of Austria, only three standard-bearers of progress took an active part in history, and still retain their vitality — the Germans, the Poles and the Magyars.… All the other large and small nationalities and peoples are destined to perish before long in the revolutionary world storm (Weltsturm).
If rational thought thinks itself out to a conclusion, it arrives at something non-rational which, nevertheless, is a necessity of thought. This is the paradox which dominates our spiritual life. If we try to get on without this non-rational element, there result views of the world and of life which have neither vitality nor value.
Before I start carving the idea must be almost complete. I say ‘almost’ because the really important thing seems to be the sculptor’s ability to let his intuition guide him over the gap between conception and realization without compromising the integrity of the original idea; the point being that the material has vitality – it resists and makes demands…
A man of vitality and vehemence, Mujib became the political Gandhi of the Bengalis, symbolizing their hopes and voicing their grievances. Not even Pakistan's founder, Mohammed Ali Jinnah, drew the million-strong throngs that Mujib has attracted in Dacca. Nor, for that matter, has any subcontinent politician since Gandhi's day spent so much time behind bars for his political beliefs.
The fact is that Sanskrit is more deeply interwoven into the fabric of the collective world consciousness than anyone perhaps knows. After many thousands of years, Sanskrit still lives with a vitality that can breathe life, restore unity and inspire peace on our tired and troubled planet. It is a sacred gift, an opportunity. The future could be very bright.
When the head of a goat is severed from its body, the trunk struggles for some time, still showing signs of life. Similarly, though ahamkara (egotism) is slain in the perfect man, yet enough of its vitality is left to make him carry on the functions of physical life; but it is not sufficient to bind him again into the world.
It is suggested that all written works, including this one, have dangerous implications to the vitality of an oral tradition and to the health of a civilization, particularly if they thwart the interest of a people in culture, and following Aristotle, the cathartic effects of culture. "It is written but I say unto you" is a powerful directive to Western civilization.
Socrates woke to the ideal of dispassionate intelligence, Jesus to the ideal of passionate yet self-oblivious worship. Socrates urged intellectual integrity, Jesus integrity of will. Each, of course, though starting with a different emphasis, involved the other. Unfortunately both these ideals demanded of the human brain a degree of vitality and coherence of which the nervous system of the First Men was never really capable.
It is true that lack of rain causes famine but it is also true that the people of India have not the strength to fight the evil. The poverty of India is wholly due to the present rule. India is being bled till only the skeleton remains…all the vitality of the people is being sapped and we are left in an emaciated state of slavery.
The first element is the experience of the power of being which is present even in the face of the most radical manifestation of non being. If one says that in this experience vitality resists despair, one must add that vitality in man is proportional to intentionality. The vitality that can stand the abyss of meaninglessness is aware of a hidden meaning within the destruction of meaning.
As a conservative who believes in limited government, I believe the only check on government power in real time is a free and independent press. A free press ensures the flow of information to the public, and let me say, during a time when the role of government in our lives and in our enterprises seems to grow every day--both at home and abroad--ensuring the vitality of a free and independent press is more important than ever.
We read - in the second chapter of the book of Genesis, "that the Lord formed man of the dust of the ground; and breathed into his nostrils the breath of life; and man became a living soul." Now this expression, being used with reference to man only, and to no other living animal, implies the divine afflation of a spiritual intelligence, — superinduced upon that principle of vitality, which is common to man, and to the whole animal
The circus is a jealous wench. Indeed that is an understatement. She is a ravening hag who sucks your vitality as a vampire drinks blood – who kills the brightest stars in her crown and will allow no private life for those who serve her; wrecking their homes, ruining their bodies, and destroying the happiness of their loved ones by her insatiable demands. She is all of these things, and yet, I love her as I love nothing else on earth.
In social terms the identification of poet with teacher is now complete. The first question one poet now asks another upon being introduced is "Where do you teach?" The problem is not that poets teach. The campus is not a bad place for a poet to work. It's just a bad place for all poets to work. Society suffers by losing the imagination and vitality that poets brought to public culture. Poetry suffers when literary standards are forced to conform with institutional ones.
I am not willing that the vitality of our people be further sapped by the giving of cash, of market baskets, of a few hours of weekly work cutting grass, raking leaves or picking up papers in the public parks. We must preserve not only the bodies of the unemployed from destitution but also their self-respect, their self-reliance and courage and determination. This decision brings me to the problem of what the Government should do with approximately five million unemployed now on the relief rolls.
Five days from now, the world will witness the vitality of American democracy. In a tradition dating back to our founding, the presidency will pass to a successor chosen by you, the American people. Standing on the steps of the Capitol will be a man whose story reflects the enduring promise of our land. This is a moment of hope and pride for our whole Nation. And I join all Americans in offering best wishes to President-elect Obama, his wife Michelle, and their two beautiful girls.
Clarity is of no importance because nobody listens and nobody knows what you mean no matter what you mean, nor how clearly you mean what you mean. But if you have vitality enough of knowing enough of what you mean, somebody and sometime and sometimes a great many will have to realize that you know what you mean and so they will agree that you mean what you know, what you know you mean, which is as near as anybody can come to understanding any one.
Activities that improve human capabilities [can be divided into] five major categories: (1) health facilities and services, broadly conceived to include all expenditures that affect the life expectancy, strength and stamina, and the vigor and vitality of a people; (2) On-the job training, including old-style apprenticeship organized by firms; (3) formally organized education at elementary, secondary and higher levels; (4) study programs for adults that are not organized by firms, including extension programs in agriculture; (5) Migration of individuals and families to adjust to changing job opportunities.
Politics in the United States consists of the struggle between those whose change has been arrested by success or failure, on one side, and those who are still engaged in changing themselves, on the other. Agitators of arrested metamorphosis versus agitators of continued metamorphosis. The former have the advantage of numbers (since most people accept themselves as successes or failures quite early), the latter of vitality and visibility (since self-transformation, though it begins from within, with ideology, religion, drugs, tends to express itself publicly through costume and jargon.
The kabalists say that a man is not dead when his body is entombed. Death is never sudden; for, according to Hermes, nothing goes in nature by violent transitions. Everything is gradual, and as it required a long and gradual development to produce the living human being, so time is required to completely withdraw vitality from the carcass. "Death can no more be an absolute end, than birth a real beginning. Birth proves the preexistence of the being, as death proves immortality," says the same French kabalist [Eliphas Levi].
It is mere illusion and pretty sentiment to expect much from mankind if he forgets how to make war. And yet no means are known which call so much into action as a great war, that rough energy born of the camp, that deep impersonality born of hatred, that conscience born of murder and cold-bloodedness, that fervor born of effort of the annihilation of the enemy, that proud indifference to loss, to one's own existence, to that of one's fellows, to that earthquake-like soul-shaking that a people needs when it is losing its vitality.
Liberty and good government do not exclude each other; and there are excellent reasons why they should go together. Liberty is not a means to a higher political end. It is itself the highest political end. It is not for the sake of a good public administration that it is required, but for security in the pursuit of the highest objects of civil society, and of private life. Increase of freedom in the State may sometimes promote mediocrity, and give vitality to prejudice; it may even retard useful legislation, diminish the capacity for war, and restrict the boundaries of Empire.
Great works of art can be produced in barbarous societies — in fact the very narrowness of primitive society gives their ornamental art a peculiar concentration and vitality. At some time in the ninth century one could have looked down the Seine and seen the prow of a Viking ship coming up the river. Looked at today in the British Museum, it is a powerful work of art; but to the mother of a family trying to settle down in her little hut, it would have seemed less agreeable — as menacing to her civilisation as the periscope of a nuclear submarine.
It would be wrong to suppose that the man of any particular period always looks upon past times as below the level of his own, simply because they are past. It is enough to recall that to the seeming of Jorge Manrique, "Any time gone by was better."… From A.D. 150 on, this impression of a shrinking of vitality, of a falling from position, of decay and loss of pulse shows itself increasingly in the Roman Empire. Had not Horace already sung: "Our fathers, viler than our grandfathers, begot us who are even viler, and we shall bring forth a progeny more degenerate still"? Horace, Odes, III.6]
We have, indeed, in the part taken by many scientific men in this controversy of "Law versus Miracle," a good illustration of the tenacious vitality of superstitions. Ask one of our leading geologists or physiologists whether he believes in the Mosaic account of the creation, and he will take the question as next to an insult. Either he rejects the narrative entirely, or understands it in some vague non-natural sense. ...Whence ...this notion of "special creations"...Why, after rejecting all the rest of the story, he should strenuously defend this last remnant of it, as though he had received it on valid authority, he would be puzzled to say.
Something was in Debs, seemingly, that did not come out unless you saw him. I'm told that even those speeches of his which seem to any reader indifferent stuff, took on vitality from his presence. A hard-bitten socialist told me once, "Gene Debs is the only one who can get away with the sentimental flummery that's been tied onto Socialism in this country. Pretty nearly always it gives me a swift pain to go around to meetings and have people call me 'comrade.' That's a lot of bunk. But the funny part of it is that when Debs says 'comrade' it is all right. He means it. That old man with the burning eyes actually believes that there can be such a thing as the brotherhood of man. And that's not the funniest part of it. As long as he's around I believe it myself."
Life is a love affair. There is a romance with every beauty of nature. I have no hesitation in saving that my most passionate love affair, my most thrilling romance has been with the people. There is an indissoluble marriage between politics and the people. That is why "Man is a political animal" and the state a political theatre. I have been on this stage of the masters for over twenty tumultuous years. I believe I still have a role to play. I believe the people still want me on this stage, but if I have to bow out, I give you the gift of my feelings. You will fight the fight better than me. Your speeches will be more eloquent than my speeches. Your commitment equally total. There will be more youth and vitality in your struggle. Your deeds ill be more daring. I transmit to you the blessing to the most blessed mission. This is the only present I can give you on your birthdays.
If life were enough for vitality, there would be no art.
Vitality of relationship is not in the enjoyment of similarities but in the honoring of differences.
The vitality of a religion depends on a continuous critique of it by its own reflective members.
...the permanent vitality of truth. The seed may be long in showing signs of life, but these signs come at last.
I remembered Albany […] as just another down-on-its-luck small American city that had sacrificed its vitality to a whirring ring of homogenous suburbs.
This private multidimensional self, or the soul, has... an eternal validity. It is upheld, supported, maintained by the energy, the inconceivable vitality, of All That Is.
A strange contradiction the Mahatma was...there was a kind of androgynous, charismatic vitality that lurked within him , a dangerously effeminate quality that could provoke high anxiety.
A democratic government can gain strength and vitality only by constant scrutiny and the genuine fear that it may be thrown out of a vigilant public opinion.
there is no word so perk and quick, which bursts from the heart with such spontaneity, which seethes and bubbles with such vitality, as the aptly spoken Russian word
The vitality of thought is in adventure. Ideas won't keep. Something must be done about them. When the idea is new, its custodians have fervor, live for it, and, if need be, die for it.
Our own vitality as well as that of others frightens us, if it still manages to surface, we respond with rage and turn against our own freedom. It is vitality itself that we are opposing.
The pleasure of their (the Imagist poetry is not the satisfaction of discovering little by little , but of seizing at a single blow, in the fullest vitality, the image, a fusion of reality in words.
I see the work as a whole first. Then I compose the details. In working out, I always lose something. This cannot be avoided. There is always some loss when we materialize. But there is compensating gain in vitality.
As long as algebra and geometry proceeded along separate paths, their advance was slow and their applications limited. But when these sciences joined company, they drew from each other fresh vitality and thenceforward marched on at a rapid pace toward perfection.
Agni, with one akshara, syllable, Om and Gayatri verse conquered prana, vitality. So should I win that. (The ruler, bright as Agni, should win the heart of the people with good policies and advance them. So should the people support him).
We now stand face to face with the main objection so often raised against all endeavours to remedy industrial and social diseases by the expansion of public control. ...The strife, danger, and waste of industrial competition are necessary conditions to industrial vitality.
With Wordsworth, the mountains of Cumberland passed into World Literature, became, like the music of Beethoven and the paintings of Turner, symbols of the power, the vitality, the force of nature and super-nature which haunted and compelled the imagination of the nineteenth century.
Aristotle's failure in Biology is not less conspicuous than his failure in Mechanics; yet the ideas of Final Cause, Likeness, and Vitality, which are said to be the ideas appropriate to this science, were assuredly possessed by him with a distinctness unsurpassed in modern times.
He was not dull. A tall lanky virile Andhra, well-dressed and spic and span, he stood upright with an intense vitality filling his eyes welled with visions. His speech was pithy, — polished and precise. He studied philosophy as a scientist — not as a moralist.
A 'treat' is different from a 'reward,' which must be justified or earned. A treat is a small pleasure or indulgence that we give to ourselves just because we want it. Treats give us greater vitality, which boosts self-control, which helps us maintain our healthy habits.
Nearly 40 years ago, on the ferry from Liverpool to Dublin, I hurled one of Burgess's Enderby novels into the Irish Sea, unable to bear another word. I have thought of him ever since as a pretentious windbag, a buttonholing bore whose writing had energy but no vitality.
Lemurs are close to the ancestral stock from which all primates arose, and I am happy to think that one of my own ancestors, 50 million years ago, was a little tree-dwelling creature not so dissimilar to the lemurs of today. I love their leaping vitality, their inquisitive nature.
The multitude is the real productive force of our social world, whereas Empire is a mere apparatus of capture that lives only off the vitality of the multitude — as Marx would say, a vampire regime of accumulated dead labor that survives only by sucking off the blood of the living.
It’s not a country – it’s a world. It’s impossible to see the limits.. It’s only in Russia that I had a similar impression, but it wasn’t the same thing. In America you are confronted with a power in movement with force in reserve without end. An unbelievable vitality - a perpetual movement.
The rise and fall of images of the future precedes or accompanies the rise and fall of cultures. As long as a society's image is positive and flourishing, the flower of culture is in full bloom. Once the image begins to decay and lose its vitality, however, the culture does not long survive.
The use of the divine gift of common sense would teach the opponents of the philosophy that what was shown to be fraud was not spiritualism and that a doctrine that thrives in the midst of the bitterest oppression and grows in the fire of persecution has some measure of truth in its keeping to give it vitality
By reason of Arthur's position as its climax as well as of the long line of other traditional heroes, events and associations, and of its breadth of treatment, simplicity, intensity, enthusiasm, accord with the supernatural, vitality of imagination, elevation and sometimes nobility and religious feeling, the poem is the nearest thing we have to a traditional racial epic.
Japan possesses the vitality and concentrated energies of a nation which has not yet reached its zenith. That energy is one of the most striking features of Japan. It is visible everywhere, in everyone; the old and the young, the workmen, the women, the children, the students, all...display in their daily life the most wonderful storage of concentrated energy.
I myself represent the style of a Bach who was a human being with all his heights and depths, who knew life very well. My Bach is the experience of my playing the whole literature; and filling the different voices with their own life, vitality, vividness; it’s the independent speaking-until-singing of the different voices; and lastly it’s a balance between pianistic virtuosity and something chamber-music-like.
It is in the waters and in the vitality of prana, and it creates the waters and the vitality. It activates the senses, moves the animals and magnetizes the earth. It creates the universal law and abides in it. It forms the mountains and the clouds and it showers with the rain. It is the truth and dynamic reality of existence, and it is great overall.
[Beauty is] "Perfection of rhythm, balanced perfection of rhythm. Everything in Nature is expressed by rhythmic waves of light. Every thought and action is a light-wave of thought and action. If one interprets the God within one, one’s thoughts and actions must be balanced rhythmic waves. Ugliness, fears, failures and diseases arise from unbalanced thoughts and actions. Therefore think beauty always if one desire vitality of body and happiness."
At the heart of the First Amendment is the recognition of the fundamental importance of the free flow of ideas and opinions on matters of public interest and concern. The freedom to speak one’s mind is not only an aspect of individual liberty - and thus a good unto itself - but I also essential to the common quest for truth and the vitality of society as a whole.
Let the man of yajna perform the yajna in honour of Ashvinis, prana and apana powers of nature and the physicians with the milk and ghee of the goat. Let the Ashvinis partake of the holy food. Let them eat and raise the pranic vitality from the middle part of the body, for sure, before the anti-system forces of ailments take hold of the body and make their home there.
We are not talking about a new cognition in relation to abstract art, rather a new area of cognition…. This is where abstract art steps in, in a stronger sense of life, a stronger contact with the growing life, a feeling of the pulsation of life and growth in oneself, an activation of deep-seated powers a staple vitality far deeper than our cognition, not instead of science but inspired by it.
We are not talking about a new cognition in relation to abstract art, rather a new area of cognition... This is where abstract art steps in, in a stronger sense of life, a stronger contact with the growing life, a feeling of the pulsation of life and growth in oneself, an activation of deep-seated powers a staple vitality far deeper than our cognition, not instead of science but inspired by it.
Were I to choose an auspicious image for the new millennium, I would choose this one: The sudden agile leap of the poet-philosopher who raises himself above the weight of the world, showing that with all his gravity he has the secret of lightness, and that what many consider to be the vitality of the times--noisy, aggressive, revving and roaring--belongs to the realm of death, like a cemetary for rusty, old cars
Were I to choose an auspicious image for the new millennium, I would choose this one: The sudden agile leap of the poet-philosopher who raises himself above the weight of the world, showing that with all his gravity he has the secret of lightness, and that what many consider to be the vitality of the times--noisy, aggressive, revving and roaring--belongs to the realm of death, like a cemetery for rusty, old cars.
One of the unfortunate consequences of the intellectualization of man's spiritual life was that the word "spirit" was lost and replaced by mind or intellect, and that the element of vitality which is present in “spirit” was separated and interpreted as an independent biological force. Man was divided into a bloodless intellect and a meaningless vitality. The middle ground between them, the spiritual soul, in which vitality and intentionality are united, was dropped.
Such is our ideal – not another museum, another bleak exhibition gallery, another classical building in which insulated and classified specimens of a culture are displayed for instruction, but an adult play-centre, a workshop where work is a joy, a source of vitality and daring experiment. We may be mocked for our naive idealism, but at least it will not be possible to say that an expiring civilisation perished without a creative protest.
The Society of Friends is not a yearly meeting, not a Five Years Meeting, not an occasional conference, not a central office somewhere, not a series of committee meetings; it is primarily and essentially a widely scattered number of local meetings, little cells, where the actual vitality and power and future potency of Quakerism is being settled and determined. We work in vain unless we keep our minds focused on these local units.
As Vishnu's wife, Laksmi loses her fickle nature. As the great cosmic king's queen she is depicted as a model Hindu wife, loyal and submissive to her husband. One of her most popular iconographic depictions shows her kneeling before Vishnu to massage his feet. In her early history Sri-Lakshmi was strongly associated with growth and fecundity as manifested in vegetation. A teeming vitality animated her presence, a power that gave birth inexhaustibly to life.
Part of the strength of science is that it has tended to attract individuals who love knowledge and the creation of it. Just as important to the integrity of science have been the unwritten rules of the game. These provide recognition and approbation for work which is imaginative and accurate, and apathy or criticism for the trivial or inaccurate... Thus, it is the communication process which is at the core of the vitality and integrity of science...
The General Election just concluded has effectively and decisively demonstrated the power of the people, the vitality of the democratic process in India and the deep root that it has taken. The people have given a clear verdict in favour of individual freedom, democracy, and the rule of law and against executive arbitrariness, the emergence of a personality cult and extra-constitutional centres of power. The election marks an important milestone in the evolution of our democratic polity into a healthy two-party system.
Juan del Valle y Caviedes [was one] of the brightest, most refreshing figures in the infant New World literature of the seventeenth century. [He was] impressive and [a] multi-faceted [talent], ...a biting satirist, as well as a tender lyricist, and [he] gave evidence of sincere and deeply held religious convictions. ...[He was] judged to be among the most outstanding literary figures of [his] age. [His poetry] exhibits a vitality and diversity seldom found in the often excessively ornate and obscure Baroque poetry then in vogue.
Those involved in such disasters - the survivors - often use such larger-than-life circumstances in order to participate in affairs that seem to have greater import than those possessed by previous humdrum existences. They seek the excitement, whatever its consequences. They become a part of history to whatever extent. For once their private lives are identified with a greater source - and from it many derive new strength and vitality. Social barriers are dropped, economic positions forgotten. The range of private emotions is given greater, fuller, sweep.
As you can experience days or hours within its framework in the dream state and not age for the comparable amount of physical time, so as you develop, you will be able to rest and be refreshed within psychological time even when you are awake. this will aid your mental and physical state to an amazing degree. You will discover and added vitality and a decreased need to sleep. Within any given five minutes of clock time, for example you may find an hour of resting which is independent of clock time.
Organization aims to unite individuals into a body which shall work together for a common end. Specifically, organization prepares for the transaction of business by electing and appointing officers and committees, delegating authorities and bringing into systematic connection and cooperation, each and every part of the industrial body. Right organization, in short, puts vitality into the entire factory, secures the efficient working-together of all employees, from the manager's office to the mechanic's bench, routes materials, sub-divides work, inspects output and delivers the right goods, fully processed, at the shipping room door on the correct delivery date.
...meditation and concentration on the secrets of mysteries, my mid breath and inner strength, my vital heat that controls the winds and electric currents of the body system and the water, the pranic vitality related to prana and udana (breath and upper motions of energy wind), and inner light between the solar and lunar plexi and its effects on health, and the energy for movement and my movements, and mypurity of mind and vital energy, and my churner and dairy foods and apparatuses, may all these grow strong and be good and auspicious for me and all by yajna.
...meditation and concentration on the secrets of mysteries, my mid breath and inner strength, my vital heat that controls the winds and electric currents of the body system and the water, the pranic vitality related to prana and udana (breath and upper motions of energy wind), and inner light between the solar and lunar plexi and its effects on health, and the energy for movement and my movements, and my purity of mind and vital energy, and my churner and dairy foods and apparatuses, may all these grow strong and be good and auspicious for me and all by yajna.
Look even at Pussy Sobersides, with her dull, sleepy glance, her grave, slow walk, and dignified, prudish airs; who could ever think that once she was the blue-eyed, whirling, scampering, head-over-heels, mad little firework that we call a kitten? What marvelous vitality a kitten has. It is really something very beautiful the way life bubbles over in the little creatures. They rush about, and mew, and spring; dance on their hind legs, embrace everything with their front ones, roll over and over, lie on their backs and kick. They don't know what to do with themselves, they are so full of life.
Considered as a whole, Hesse's achievement can hardly be matched in modern literature; it is the continually rising trajectory of an idea, the fundamentally religious idea of how to 'live more abundantly'. Hesse has little imagination in the sense that Shakespeare or Tolstoy can be said to have imagination, but his ideas have a vitality that more than makes up for it. Before all, he is a novelist who used the novel to explore the problem: What should we do with our lives? The man who is interested to know how he should live instead of merely taking life as it comes, is automatically an Outsider.
We might as well hope for the termination of the struggle for existence by which, some philosophers tell us, the existence or the modification of the various species of organized beings upon our planet are determined. The battle for political power is merely an effort, well or ill-judged, on the part of the classes who wage it to better or to secure their own position. Unless our social activity shall have become paralyzed, and the nation shall have lost its vitality, this battle must continue to rage. In this sense the question of reform, that is to say, the question of relative class power, can never be settled.
A plane is not necessarily a planet. A plane may be one planet, but a plane may also exist where no planet is. One planet may have several planes. Planes may also involve various aspects of apparent time. Planes can and do intermix without the knowledge of the inhabitants. A plane may be a time . . . or only one iota of vitality that exists all by itself. A plane may cease to be. A plane is formed for entities as patterns for fulfillment along various lines. It is a climate conducive to the development of unique and particular capabilities and achievements . . . an isolation of elements.
Man should possess an infinite appetite for life. It should be self-evident to him, all the time, that life is superb, glorious, endlessly rich, infinitely desirable. At present, because he is in a midway position between the brute and the truly human, he is always getting bored, depressed, weary of life. He has become so top-heavy with civilisation that he cannot contact the springs of pure vitality. Control of the prefrontal cortex will change all of this. He will cease to cast nostalgic glances towards the womb, for he will realise that death is no escape. Man is a creature of life and the daylight; his destiny lies in total objectivity.
Early artists considered the human body, that forked radish, that defenseless starfish, a poor vehicle for the expression of energy, compared to the muscle-rippling bull and the streamlined antelope. Once more it was the Greeks, by their idealization of man, who turned the human body into an incarnation of energy, to us the most satisfying of all, for although it can never attain the uninhibited physical flow of the animal, its movements concern us more closely. Through art we can relive them in our own bodies, and achieve thereby that enhanced vitality which all thinkers on art, from Goethe to Berenson, have recognized as one of the chief sources of aesthetic pleasure.
I think Marilyn is bound to make an almost overwhelming impression on the people who meet her for the first time. It is not that she is pretty, although she is of course almost incredibly pretty, but she radiates, at the same time, unbounded vitality and a kind of unbelievable innocence. I have met the same in a lion-cub, which my native servants in Africa brought me. I would not keep her, since I felt that it would in some way be wrong...I shall never forget the almost overpowering feeling of unconquerable strength and sweetness which she conveyed. I had all the wild nature of Africa amicably gazing at me with mighty playfulness.
Mathematical science is in my opinion an indivisible whole, an organism whose vitality is conditioned upon the connection of its parts. For with all the variety of mathematical knowledge, we are still clearly conscious of the similarity of the logical devices, the relationship of the ideas in mathematics as a whole and the numerous analogies in its different departments. We also notice that, the farther a mathematical theory is developed, the more harmoniously and uniformly does its construction proceed, and unsuspected relations are disclosed between hitherto separate branches of the science. So it happens that, with the extension of mathematics, its organic character is not lost but only manifests itself the more clearly.
Tyndall declared that he saw in Matter the promise and potency of all forms of life, and with his Irish graphic lucidity made a picture of a world of magnetic atoms, each atom with a positive and a negative pole, arranging itself by attraction and repulsion in orderly crystalline structure. Such a picture is dangerously fascinating to thinkers oppressed by the bloody disorders of the living world. Craving for purer subjects of thought, they find in the contemplation of crystals and magnets a happiness more dramatic and less childish than the happiness found by mathematicians in abstract numbers, because they see in the crystals beauty and movement without the corrupting appetites of fleshly vitality.
But the harsh fact of the matter is that there is also an increasingly large number of young Americans who are neglecting their bodies—whose physical fitness is not what it should be—who are getting soft. And such softness on the part of individual citizens can help to strip and destroy the vitality of a nation. For the physical vigor of our citizens is one of America's most precious resources. If we waste and neglect this resource, if we allow it to dwindle and grow soft then we will destroy much of our ability to meet the great and vital challenges which confront our people. We will be unable to realize our full potential as a nation.
Owen was a Scotch metaphysician of the old school. As such, he was a most excellent fault finder and disorganizer. He could perceive and depict the existing discord, but knew not better than his contemporaries Shelley and Godwin, where to find the New Harmony. Like most men of the last generation he looked upon society as a manufactured product, and not as an organism endued with imperishable vitality and growth. Like them he attributed all the evils it endured to priests and politicians, whose immediate annihilation would be followed by immediate, everlasting and universal happiness. It would be astonishing if an experiment initiated by such a class of thinkers should succeed under the most favorable auspices.
"The true foundation of all culture is the knowledge and understanding of water. Water is the ur-substance or ur-cause of all creation and for this reason is the ur-original accumulator, which readily absorbs both earthly and cosmic substances and conveys them to the body in a purely objective form. This must be done in such a way that the ur-attributes will in no way be modified and that change as such can only first come about in the effect, which the organically correctly structured body mediates and imparts. For this reason a good spirit dwells in a healthy body. Conversely a body full of vitality can be created, maintained and further developed by healing the inhering spirit."
Being an incomplete female, the male spends his life attempting to complete himself, become female. He attempts to do this by constantly seeking out, fraternizing with and trying to live through and fuse with the female and by claiming as his own all female characteristics - emotional strength and independence, forcefulness, dynamism, decisiveness, coolness, objectivity, assertiveness, courage, integrity, vitality, intensity, depth of character, grooviness, etc. - and projecting onto women all male traits - vanity, frivolity, triviality, weakness, etc. It should be said, though, that the male has one glaring area of superiority over the female - public relations. He has done a brilliant job of convincing millions of women that men are women and women are men.
We challenge as unwise the course the Democrats have charted; we challenge as dangerous the steps they plan along the way; and we deplore as self-defeating and harmful many of the moves already taken. Dominant in their council are leaders whose words extol human liberty, but whose deeds have persistently delimited the scope of liberty and sapped its vitality. Year after year, in the name of benevolence, these leaders have sought the enlargement of federal power. Year after year, in the guise of concern for others, they have lavishly expended the resources of their fellow citizens. And year after year freedom, diversity and individual, local and state responsibility have given way to regimentation, conformity and subservience to central power.
Cry aloud to heaven for new souls. The souls you have got cast upon the screens of publicity appear like the horrid and writhing creatures enlarged from the insect world, and revealed to us by the cinematographer.
You may succeed in your policy and ensure your own damnation by your victory. The men whose manhood you have broken will loathe you, and will always be brooding and scheming to strike a fresh blow. The children will be taught to curse you. The infant being moulded in the womb will have breathed into its starved body the vitality of hate. It is not they — it is you who are the blind Samsons pulling down the pillars of the social order.
His style on it was one of the phenomena of twentieth-century pianism. Above all he had tone: a magical tone, never hard even at moments of greatest stress; a shimmering, tinted, pellucid tone. His playing had a degree of spontaneity, of "lift," of dash, daring and subtle rhythm, that was unparalleled. Perhaps only his close friend Rachmaninoff was titan enough to stand by his side as an equal. But even Rachmaninoff never had Hofmann's poetry, color and vitality. Nobody so made the piano sing. When he played, there was the feeling of a tremendous and original musical personality. His rubato was carefully measured, yet it flowed freely and naturally. His playing always had breathing space, and his basses exceptional clarity.
It does seem to me, that herein we see the rare virtue of a strong individual vitality, and the rare virtue of thick walls, and the rare virtue of interior spaciousness. Oh, man! admire and model thyself after the whale! Do thou, too, remain warm among ice. Do thou, too, live in this world without being of it. Be cool at the equator; keep thy blood fluid at the Pole. Like the great dome of St. Peter's, and like the great whale, retain, O man! in all seasons a temperature of thine own. But how easy and how hopeless to teach these fine things! Of erections, how few are domed like St. Peter's! of creatures, how few vast as the whale!
The true course of nature is slower and more gradual. Little by little the blood grows warmer, the faculties expand, the character is formed. The wise workman who directs the process is careful to perfect every tool before he puts it to use; the first desires are preceded by a long period of unrest, they are deceived by a prolonged ignorance, they know not what they want. The blood ferments and bubbles; overflowing vitality seeks to extend its sphere. The eye grows brighter and surveys others, we begin to be interested in those about us, we begin to feel that we are not meant to live alone; thus the heart is thrown open to human affection, and becomes capable of attachment.
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!
The technical formula which serves as frame to this Study proves that the composer wished the student to work out one particular difficulty demanding a special kind of practice which would develop both strength and agility of the fingers. But Chopin's genius widened - maybe unawares - the limited scope of a Study written for perfecting mechanical assets to the infinite horizon of a work of art; indeed he transforms the figure played by the right hand into an overwhelming and tempestuous flood of sound severely kept under control by the unrelenting rhythm of the bass. Such a stormy and splendid vitality run through these pages that the performer is not only faced with a technical problem, but is compelled to translate a musical poem as well.
It is wrong to curse a flower and wrong to curse a man. It is wrong not to hold any man in honor, and it is wrong to ridicule any man. You must honor yourselves and see within yourselves the spirit of eternal vitality. If you do not do this, then you destroy what you touch. And you must honor each other individual also, because in him is the spark of eternal vitality. When you curse another, you curse yourselves, and the curse returns to you. When you are violent, the violence returns . . . I speak to you because yours is the opportunity [to better world conditions] and yours is the time. Do not fall into the old ways that will lead you precisely into the world that you fear.
Enlightened self-interest is, of course, not the loftiest of motives, but those who decry it often substitute, by accident or design, motives which are much worse, such as hatred, envy, and love of power. On the whole, the school which owed its origin to Locke, and which preached enlightened self-interest, did more to increase human happiness, and less to increase human misery, than was done by the schools which despised it in the name of heroism and self-sacrifice. I do not forget the horrors of early industrialism, but these, after all, were mitigated within the system. And I set against them Russian serfdom, the evils of war and its aftermath of fear and hatred, and the inevitable obscurantism of those who attempt to preserve ancient systems when they have lost their vitality.
Framework 2 is connected with the creativity and vitality of your world. In your terms, the dead waken in Framework 2 and move through it to Framework 3, where they can be aware of their reincarnational identities and connections with time, while being apart from a concentration on earth realities. In those terms, the so-called dead dip in and out of earth probabilities by travelling through Framework 2, and into those probabilities connected with earth realities. Some others may wind up in Framework 4, which is like Framework 2, except that it is a creative source for other kinds of realities not physically oriented at all and outside of, say, time concepts as you are used to thinking about them. In a way impossible to describe verbally, some portion of each identity also resides in Framework 4, and in all other Frameworks.
Nothing is easier than to falsify the past. Lifeless instruction will do it. If you rob it of vitality, stiffen it with pedantry, sophisticate it with argument, chill it with unsympathetic comment, you render it as dead as any academic exercise. The safest way in all ordinary seasons is to let it speak for itself: resort to its records, listen to its poets and to its masters in the humbler art of prose. Your real and proper object, after all, is not to expound, but to realize it, consort with it, and make your spirit kin with it, so that you may never shake the sense of obligation off. In short, I believe that the catholic study of the world's literature as a record of spirit is the right preparation for leadership in the world's affairs, if you undertake it like a man and not like a pedant.
Feynman is the young American professor, half genius and half buffoon, who keeps all physicists and their children amused with his effervescent vitality. He has, however, as I have recently learned, a great deal more to him than that, and you may be interested in his story. The part of it with which I am concerned began when he arrived at Los Alamos; there he found and fell in love with a brilliant and beautiful girl, who was tubercular and had been exiled to New Mexico in the hope of stopping the disease. When Feynman arrived, things had got so bad that the doctors gave her only a year to live, but he determined to marry her and marry her he did; and for a year and a half, while working at full pressure on the Project, he nursed her and made her days cheerful. She died just before the end of the war.
Now this problem of the adjustment of man to his natural resources, and the problem of how such things as industrialization and urbanization can be accepted without destroying the traditional values of a civilization and corrupting the inner vitality of its life—these things are not only the problems of America; they are the problems of men everywhere. To the extent that we Americans become able to show that we are aware of these problems, and that we are approaching them with coherent and effective ideas of our own which we have the courage to put into effect in our own lives, to that extent a new dimension will come into our relations with the peoples beyond our borders, to that extent, in fact, the dreams of these earlier generations of Americans who saw us as leaders and helpers to the peoples of the world at large will begin to take on flesh and reality.
These people professed that the universe was one coherent thing; but they were not fond of the universe. But I was frightfully fond of the universe and wanted to address it by a diminutive. I often did so; and it never seemed to mind. Actually and in truth I did feel that these dim dogmas of vitality were better expressed by calling the world small than by calling it large. For about infinity there was a sort of carelessness which was the reverse of the fierce and pious care which I felt touching the pricelessness and the peril of life. They showed only a dreary waste; but I felt a sort of sacred thrift. For economy is far more romantic than extravagance. To them stars were an unending income of halfpence; but I felt about the golden sun and the silver moon as a schoolboy feels if he has one sovereign and one shilling.
These are not domestic concerns alone. For upon our achievement of greater vitality and strength here at home hang our fate and future in the world: our ability to sustain and supply the security of free men and nations, our ability to command their respect for our leadership, our ability to expand our trade without threat to our balance of payments, and our ability to adjust to the changing demands of cold war competition and challenge. We shall be judged more by what we do at home than by what we preach abroad. Nothing we could do to help the developing countries would help them half as much as a booming U.S. economy. And nothing our opponents could do to encourage their own ambitions would encourage them half as much as a chronic lagging U.S. economy. These domestic tasks do not divert energy from our security--they provide the very foundation for freedom's survival and success.
A million and a half of people spread over the Atlantic seaboard might be thought no great number; but it was a new thing in the world. ...which had in fact been carefully noted by Benjamin Franklin in a pamphlet on The Increase of Mankind, Peopling of Countries, etc.—that within three-quarters of a century the population of the continental colonies had doubled every twenty-five years, whereas the population of Old England during a hundred years past had not doubled once and now stood at only some six and a half millions. ...With these facts in mind, one might indeed say that a people with so much vitality and expansive power was abundantly able to pay taxes; but perhaps it was also a fair inference, if any one was disposed to press the matter, that unless it was so minded, such a people was already, or assuredly soon would be, equally able not to pay them.
Now this problem of the adjustment of man to his natural resources, and the problem of how such things as industrialization and urbanization can be accepted without destroying the traditional values of a civilization and corrupting the inner vitality of its life — these things are not only the problems of America; they are the problems of men everywhere. To the extent that we Americans become able to show that we are aware of these problems, and that we are approaching them with coherent and effective ideas of our own which we have the courage to put into effect in our own lives, to that extent a new dimension will come into our relations with the peoples beyond our borders, to that extent, in fact, the dreams of these earlier generations of Americans who saw us as leaders and helpers to the peoples of the world at large will begin to take on flesh and reality.
Religionists have kept their followers in line by suppressing their egos. By making their followers feel inferior, the awesomeness of their god is insured. Satanism encourages its members to develop a good strong ego because it gives them the self-respect necessary for a vital existence in this life. If a person has been vital throughout his life and has fought to the end for his earthly existence, it is this ego which will refuse to die, even after the expiration of the flesh which housed it. Young children are to be admired for their driving enthusiasm for life. This is exemplified by the small child who refuses to go to bed when there is something exciting going on, and when once put to bed, will sneak down the stairs to peek through the curtain and watch. It is this child-like vitality that will allow the Satanist to peek through the curtain of darkness and death and remain earthbound.
Hence, the real solution of the problem (over-population) is not to be found in expedients which offend against the divinely established moral order or which attack human life at its very source, but in a renewed, scientific and technical effort on man’s part to deepen and extend his dominion over nature… The transmission of human life is the result of a personal and conscious act, and, as such, is subject to the all-holy, inviolable and immutable laws of God, which no man may ignore or disobey. He is not therefore, permitted to use certain ways and means which are allowable in the propagation of plant and animal life. Human life is sacred—all men must recognize that fact. From its inception it reveals the creating hand of God. Those who violate his laws not only offend the Divine Majesty and degrade themselves and humanity, they also sap the vitality of the political community of which they are the members.
We, the people, still believe that our obligations as Americans are not just to ourselves, but to all posterity. We will respond to the threat of climate change, knowing that the failure to do so would betray our children and future generations. Some may still deny the overwhelming judgment of science, but none can avoid the devastating impact of raging fires and crippling drought and more powerful storms. The path towards sustainable energy sources will be long and sometimes difficult. But America cannot resist this transition, we must lead it. We cannot cede to other nations the technology that will power new jobs and new industries, we must claim its promise. That’s how we will maintain our economic vitality and our national treasure -- our forests and waterways, our crop lands and snow-capped peaks. That is how we will preserve our planet, commanded to our care by God. That’s what will lend meaning to the creed our fathers once declared.
It would not be unjust to ask of every alien: What will you contribute to the common good, once you are admitted through the gates of liberty? Our history is full of answers of which we might be justly proud. But of late, the answers have not been so readily or so eloquently given. Our country must cease to be regarded as a dumping ground. Which does not mean that it must deny the value of rich accretions drawn from the right kind of immigration. Any such restriction, except as a necessary and momentary expediency, would assuredly paralyze our national vitality. But measured practically, it would be suicidal for us to let down the bars for the inflowing of cheap manhood, just as, commercially, it would be unsound for this country to allow her markets to be overflooded with cheap goods, the product of a cheap labor. There is no room either for the cheap man or the cheap goods.
There is considerable danger that psychoanalysis, as well as other forms of psychotherapy and adjustment psychology, will become new representations of the fragmentation of man, that they will exemplify the loss of the individual's vitality and significance, rather than the reverse, that the new techniques will assist in standardizing and giving cultural sanction to man's alienation from himself rather than solving it, that they will become expressions of the new mechanization of man, now calculated and controlled with greater psychological precision and on a vaster scale of unconscious and depth dimensions — that psychoanalysis and psychotherapy in general will become part of the neurosis of our day rather than part of the cure. This would indeed be a supreme irony of history. It is not alarmism nor the showing of unseemly fervor to point out these tendencies, some of which are already upon us. It is simply to look directly at our historical situation and to draw unflinchingly the implications.
(discussing the Alfred Hitchcock film Saboteur): …I saw when I was young that, in fact, when you got to the top or toward the top of things, you found, indeed, very flawed but glamorous people, people who were, in fact, not thinking about the kinds of problems that the blind man was thinking about in 1943, not acting intuitively and bravely and in some kind of harmony with nature as that blind man in Saboteur was acting, and certainly not taking on impossible tasks. People were acting in a kind of what I’ve come to call a deutero-Hemingway way: they were preserving their own vitality by being adventurous within the media. The James Stewart character is someone who roams the world, but with a camera, not a gun, and not like Schweitzer, setting up modes of change in impossible places. He’s touring the world adventurously in the interest of preserving his masculine independence, but he’s doing it with a camera.
There is a vitality, a life force, an energy, a quickening that is translated through you into action, and because there is only one of you in all of time, this expression is unique. And if you block it, it will never exist through any other medium and it will be lost. The world will not have it. It is not your business to determine how good it is nor how valuable nor how it compares with other expressions. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself or your work. You have to keep yourself open and aware to the urges that motivate you. Keep the channel open. ... No artist is pleased. [There is] no satisfaction whatever at any time. There is only a queer divine dissatisfaction, a blessed unrest that keeps us marching and makes us more alive than the others.
I say that there are two systems of policy to apply to the management of what is commonly called the Eastern question, but which resolves itself into the geographical question, namely, the possession of that site which commands the empire of the world—the city of Constantinople. There is that school of opinions which I call British opinions, advocated by the noble Lord the Leader of this House (Lord J. Russell) and the noble Lord the Secretary of State for the Home Department (Viscount Palmerston), who believe in the vitality of Turkey, that it may remain an independent and even a progressive country, and form a powerful and sufficient barrier against the encroachment of Russia. There is the other school, which I call the school of Russian polities, that believes that Turkey is exhausted; that all we can do is, by gradually enfranchising the Christian population, to prevent, when its fall takes place, perfect anarchy, and contemplates the possibility of Russia occupying the Bosphorus.
In short, I believe in an America that is on the march - an America respected by all nations, friends and foes alike - an America that is moving, doing, working, trying - a strong America in a world of peace. That peace must be based on world law and world order, on the mutual respect of all nations for the rights and powers of others and on a world economy in which no nation lacks the ability to provide a decent standard of living for all of its people. But we cannot have such a world, and we cannot have such a peace, unless the United States has the vitality and the inspiration and the strength. If we continue to stand still, if we continue to lie at anchor, if we continue to sit on dead center, if we content ourselves with the easy life and the rosy assurances, then the gates will soon be open to a lean and hungry enemy.
We shall not decide which life fights the good fight most easily, but we all agree that every human being ought to fight the good fight, from which no one is shut out, and yet this is so glorious that if it were granted only once to a past generation under exceptional circumstances-yes, what a description envy and discouragement would then know how to give! The difference is about the same as that in connection with the thought of death. As soon as a human being is born, he begins to die. But the difference is that there are some people for whom the thought of death comes into existence with birth and is present to them in the quiet peacefulness of childhood and the buoyancy of youth; whereas others have a period in which this thought is not present to them until, when the years run out, the years of vigor and vitality, the thought of death meets them on their way.
Those who do not notice the role of music in Aristotle and despise it in Plato went to school with Hobbes, Locke and Smith, where such considerations have become unnecessary. The triumphant Enlightenment rationalism thought that it had discovered other ways to deal with the irrational part of the soul, and that reason needed less support from it. Only in those great critics of Enlightenment and rationalism, Rousseau and Nietzsche, does music return, and they were the most musical of philosophers. Both thought that the passions—and along with them their ministerial arts—had become thin under the rule of reason and that, therefore, man himself and what he sees in the world have become correspondingly thin. They wanted to cultivate the enthusiastic states of the soul and to re-experience the Corybantic possession deemed a pathology by Plato. Nietzsche, particularly, sought to tap again the irrational sources of vitality, to replenish our dried-up stream from barbaric sources, and thus encouraged the Dionysian and the music derivative from it.
In saying this, I promise you I am quite free of all racial hatred. It is, in any case, undesirable that one race should mix with other races. Except for a few gratuitous successes, which I am prepared to admit, systematic cross-breeding has never produced good results. Its desire to remain racially pure is a proof of the vitality and good health of a race. Pride in one's own race—and that does not imply contempt for other races—is also a normal and healthy sentiment. I have never regarded the Chinese or the Japanese as being inferior to ourselves. They belong to ancient civilisations, and I admit freely that their past history is superior to our own. They have the right to be proud of their past, just as we have the right to be proud of the civilisation to which we belong. Indeed, I believe the more steadfast the Chinese and the Japanese remain in their pride of race, the easier I shall find it to get on with them.
Translation: Young Knight learn to love God and revere women so that your honour grows. Practice knighthood and learn the Art that dignifies you, and brings you honour in wars. Wrestle well and wield lance, spear, sword, and dagger manfully, whose use in others' hands is wasted. Strike bravely and hard there! Rush to, strike or miss. Those with wisdom loath, the one forced to defend. This you should grasp: All arts have length and measure. Whatever you undertake, use deliberation. In earnest or in play, be of good cheer and vitality, so you may be attentive and with good courage ponder what action you should take, so that none may touch you, since good courage and strength make your enemies hesitate. Keep in mind to give no-one any advantage. Avoid foolhardiness, do not attempt to match four or six opponents at once. Restrain your ambition, this will benefit you. He is a courageous man who can stand against his equal, while it is no shame to flee from four or six.
I have no fear about the outcome of our struggle in Birmingham, even if our motives are at present misunderstood. We will reach the goal of freedom in Birmingham and all over the nation, because the goal of America is freedom. Abused and scorned though we may be, our destiny is tied up with America's destiny. Before the pilgrims landed at Plymouth, we were here. Before the pen of Jefferson etched the majestic words of the Declaration of Independence across the pages of history, we were here. For more than two centuries our forebears labored in this country without wages; they made cotton king; they built the homes of their masters while suffering gross injustice and shameful humiliation -and yet out of a bottomless vitality they continued to thrive and develop. If the inexpressible cruelties of slavery could not stop us, the opposition we now face will surely fail. We will win our freedom because the sacred heritage of our nation and the eternal will of God are embodied in our echoing demands.
One thing you must know: Just as there is no comparison between actually hearing the sound of harp-strings sweetly plucked and listening to someone talking about it, so too there is no comparison between words which are received in pure grace, issuing from a living heart, spoken by living lips, and those self-same words committed to dry parchment — especially words in German. For these somehow grow chill, losing their vitality like roses cut. For the enchanting melody which, more than anything else, moves human hearts, then fades away, so that the words are received now into the dryness of dry hearts. No harp-strings were ever so sweet but, when stretched across dry timber, they fall silent. An unloving heart can no more understand a love-filled speaker than a German an Italian. Therefore, an eager enquirer should hasten to the out-flowing streams of these sweet teachings so that she may see and observe them at their source in all its living and wondrous beauty – that is, the in-flowing of present grace which is able to restore dead hearts to life.
When we think of the crowded tenements, with hard asphalt pavements and never a blade of grass or a tree; of the ghettos and colonies in cities; of the unsightly industrial towns; of the labor shacks along our great construction works; of the derailed box cars; of the immigrant section across the railroad track; of the small towns without parks or playgrounds or music or books; and then turn to the villages from which most of the immigrants come friendly in their associations and restful in their relationship to the wider life outside the longing of the immigrant to return is understood. Even the crowded cities of their native countries have places where one may rest the spirit and satisfy the hunger for beauty, by the expenditure of a carfare or the effort of a short walk. The grim beauty of our cities, their vitality, their ambition and determination, and that crude joy of living through which many currents of our life flow, will not always keep the immigrants from returning even to the poverty of some of their native towns.
It is the nature of human institutions to degenerate, to lose their vitality, and decay, and the first sign of decay is the loss of flexibility and oblivion of the essential spirit in which they were conceived. The spirit is permanent, the body changes; and a body which refuses to change must die. The spirit expresses itself in many ways while itself remaining essentially the same but the body must change to suit its changing environments if it wishes to live. There is no doubt that the institution of caste degenerated. It ceased to be determined by spiritual qualifications which, once essential, have now come to be subordinate and even immaterial and is determined by the purely material tests of occupation and birth. By this change it has set itself against the fundamental tendency of Hinduism which is to insist on the spiritual and subordinate the material and thus lost most of its meaning. The spirit of caste arrogance, exclusiveness and superiority came to dominate it instead of the spirit of duty, and the change weakened the nation and helped to reduce us to our present conditions.
An art mode, new or old, is for the creative mind essentially a point of beginning. Content is brought into being by the activity through which the artist translates the movement into himself. In such an appropriation, there is no difference between an ongoing movement and one that is finished. During the reign of Minimalism, a painter might realize the new through Impressionism. That art history has a schedule of continuous advances en masse is a fantasy of the historian. The shared syntax of art movements is constantly replaced by the sensibility and practice of individuals. The avant-garde art of yesterday is the only modern equivalent of an aesthetic tradition. The fading of the ideas of a movement does not mean that it can no longer be a stimulus to creation. At the very dawn of a movement, the work of its artists commences to replace the concept; instead of Cubism there appear Picasso, Braque, Gris. Compared to the activities to which they give rise, ideas in art have a brief life. In the last analysis, the vitality of art in our time depends on works produced by movements after they have died.
Moreover, I believe that the natural resources must be used for the benefit of all our people, and not monopolized for the benefit of the few [...]. [...] there are many people who will go with us in conserving the resources only if they are to be allowed to exploit them for their benefit. That is one of the fundamental reasons why the special interests should be driven out of politics. Of all the questions which can come before this nation, short of the actual preservation of its existence in a great war, there is none which compares in importance with the great central task of leaving this land even a better land for our descendants than it is for us, and training them into a better race to inhabit the land and pass it on. Conservation is a great moral issue, for it involves the patriotic duty of insuring the safety and continuance of the nation. Let me add that the health and vitality of our people are at least as well worth conserving as their forests, waters, lands, and minerals, and in this great work the national government must bear a most important part.
I felt more keenly than before the need of a philosophy that would do justice to the infinite vitality of nature. In the inexhaustible activity of the atom, in the endless resourcefulness of plants, in the teeming fertility of animals, in the hunger and movement of infants, in the laughter and play of children, in the love and devotion of youth, in the restless ambition of fathers and the lifelong sacrifice of mothers, in the undiscourageable researches of scientists and the sufferings of genius, in the crucifixion of prophets and the martyrdom of saints — in all things I saw the passion of life for growth and greatness, the drama of everlasting creation. I came to think of myself, not as a dance and chaos of molecules, but as a brief and minute portion of that majestic process... I became almost reconciled to mortality, knowing that my spirit would survive me enshrined in a fairer mold... and that my little worth would somehow be preserved in the heritage of men. In a measure the Great Sadness was lifted from me, and, where I had seen omnipresent death, I saw now everywhere the pageant and triumph of life.
The instinct which creates the arts is not the same as that which produces art. The creative instinct is, in its final analysis and in its simplest terms, an enormous extra vitality, a super-energy, born inexplicably in an individual, a vitality great beyond all the needs of his own living — an energy which no single life can consume. This energy consumes itself then in creating more life, in the form of music, painting, writing, or whatever is its most natural medium of expression. Nor can the individual keep himself from this process, because only by its full function is he relieved of the burden of this extra and peculiar energy — an energy at once physical and mental, so that all his senses are more alert and more profound than another man's, and all his brain more sensitive and quickened to that which his senses reveal to him in such abundance that actuality overflows into imagination. It is a process proceeding from within. It is the heightened activity of every cell of his being, which sweeps not only himself, but all human life about him, or in him, in his dreams, into the circle of its activity.
My particular line of country has always been generalization of synthesis. I dislike isolated events and disconnected details. I really hate statements, views, prejudices and beliefs that jump at you suddenly out of mid-air. I like my world as coherent and consistent as possible. So far at any rate my temperament is that of a scientific man. And that is why I have spent a few score thousand hours of my particular allotment of vitality in making outlines of history, short histories of the world, general accounts of the science of life, attempts to bring economic, financial and social life into one conspectus and even, still more desperate, struggles to estimate the possible consequences of this or that set of operating causes upon the future of mankind. All these attempts had profound and conspicuous faults and weaknesses; even my friends are apt to mention them with an apologetic smile; presumptuous and preposterous they were, I admit, but I look back upon them, completely unabashed. Somebody had to break the ice. Somebody had to try out such summaries on the general mind. My reply to the superior critic has always been ... "Damn you, do it better." (pp. 3-4)
During life, a spirit is held to the body by his semi-material envelope, or perispirit. Death is the destruction of the body only, but not of this second envelope, which separates itself from the body when the play of organic life ceases in the latter. Observation shows us that the separation of the perispirit from the body is not suddenly completed at the moment of death, but is only effected gradually, and more or less slowly in different individuals. In some cases it is effected so quickly that the perispirit is entirely separated from the body within a few hours of the death of the latter but in other cases, and especially in the case of those whose life has been grossly material and sensual, this deliverance is much less rapid, and sometimes takes days, weeks, and even months, for its accomplishment. This delay does not imply the slightest persistence of vitality in the body, nor any possibility of its return to life, but is simply the result of a certain affinity between the body and the spirit which affinity is always more or less tenacious in proportion to the preponderance of materiality in the affections of the spirit during his earthly life.
Even beyond their deaths, the two novelists stand in contrariety. Tolstoy, the foremost heir to the traditions of the epic; Dostoevsky, one of the major dramatic tempers after Shakespeare; Tolstoy, the mind intoxicated with reason and fact; Dostoevsky, the condemner of rationalism, the great lover of paradox; Tolstoy, the poet of the land, of the rural setting and pastoral mood; Dostoevsky, the arch-citizen, the master-builder of the modern metropolis in the province of language; Tolstoy, thirsting for the truth, destroying himself and those about him in excessive pursuit of it; Dostoevsky, rather against the truth than against Christ, suspicious of total understanding and on the side of mystery; Tolstoy, "keeping at all times," in Coleridge's phrase, "in the high road of life"; Dostoevsky, advancing into the labyrinth of the unnatural, into the cellarage and morass of the soul; Tolstoy, like a colossus bestriding the palpable earth, evoking the realness, the tangibility, the sensible entirety of concrete experience; Dostoevsky, always on the verge of the hallucinatory, of the spectral, always vulnerable to daemonic intrusions into what might prove, in the end, to have been merely a tissue of dreams; Tolstoy, the embodiment of health and Olympian vitality; Dostoevsky, the sum of energies charged with illness and possession.'''
The tiny band of men who participate fully in this [philosophical] way of life are the soul of the university. … Philosophy and its demonstration of the rational contemplative life, made possible and, more or less consciously, animated scholarship and the individual sciences. When those examples lost their vitality or were overwhelmed by men who had no experience of them, the universities decayed or were destroyed. This, strictly, is barbarism and darkness. I do not mean that philosophers were ordinarily present in universities any more than prophets or saints are ordinarily present in houses of worship. But because those houses of worship are dedicated to the spirit of the prophets and saints, they are different from other houses. They can undertake many functions not central to that spirit, but they remain what they are because of what they look up to, and everything they do is informed by that reverence. But if the faith disappears, if the experiences reported by the prophets and saints become unbelievable or matters of indifference, the temple is no longer a temple, no matter how much activity of various kinds goes on in it. It gradually withers and at best remains a monument, the inner life of which is alien to the tourists who pass idly through it.
Why do we forget our childhood? With rare exceptions we have no memory of our first four, five, or six years, and yet we have only to watch the development of our own children during this period to realize that these are precisely the most exciting, the most formative years of life. Schachtel’s theory is that our infantile experiences, so free, so uninhibited, are suppressed because they are incompatible with the conventions of an adult society which we call ‘civilized’. The infant is a savage and must be tamed, domesticated. The process is so gradual and so universal that only exceptionally will an individual child escape it, to become perhaps a genius, perhaps the selfish individual we call a criminal. The significance of this theory for the problem of sincerity in art (and in life) is that occasionally the veil of forgetfulness that hides our infant years is lifted and then we recover all the force and vitality that distinguished our first experiences—the ‘celestial joys’ of which Traherne speaks, when the eyes feast for the first time and insatiably on the beauties of God’s creation. Those childhood experiences, when we ‘enjoy the World aright’, are indeed sincere, and we may therefore say that we too are sincere when in later years we are able to recall these innocent sensations.
Although it is unfitting for someone like me to say this, in dying it is my hope not to become a Buddha. Rather, my will is permeated with the resolution to help manage the affairs of the province, though I be reborn as a Nabeshima samurai seven times. One needs neither vitality nor talent. In a word, it is a matter of having the will to shoulder the clan by oneself. How can one human being be inferior to another? In all matters of discipline, one will be useless unless he has great pride. Unless one is determined to move the clan by himself, all his discipline will come to naught. Although, like a tea kettle, it is easy for one's enthusiasm to cool, there is a way to keep this from happening. My own vows are the following:
Never be outdone in the Way of the Samurai.
To be of good use to the master.
To be filial toward my parents.
To manifest great compassion, and to act for the sake of Man.
If one dedicates these four vows to the gods and Buddhas every morning, he will have the strength of two men and will never slip backward. One must edge forward like the inchworm, bit by bit. The gods and Buddhas, too, first started with a vow.
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.
Any man with a vital knowledge of the human psychology ought to have the most profound suspicion of anybody who claims to be an artist, and talks a great deal about art. Art is a right and human thing, like walking or saying one's prayers; but the moment it begins to be talked about very solemnly, a man may be fairly certain that the thing has come into a congestion and a kind of difficulty. The artistic temperament is a disease that afflicts amateurs. It is a disease which arises from men not having sufficient power of expression to utter and get rid of the element of art in their being. It is healthful to every sane man to utter the art within him; it is essential to every sane man to get rid of the art within him at all costs. Artists of a large and wholesome vitality get rid of their art easily, as they breathe easily, or perspire easily. But in artists of less force, the thing becomes a pressure, and produces a definite pain, which is called the artistic temperament. Thus, very great artists are able to be ordinary men—men like Shakespeare or Browning. There are many real tragedies of the artistic temperament, tragedies of vanity or violence or fear. But the great tragedy of the artistic temperament is that it cannot produce any art.
He is but a poor philosopher who holds a view so narrow as to exclude forms not to his personal taste. No realist can love romantic Art so much as he loves his own, but when that Art fulfils the laws of its peculiar being, if he would be no blind partisan, he must admit it. The romanticist will never be amused by realism, but let him not for that reason be so parochial as to think that realism, when it achieves vitality, is not Art. For what is Art but the perfected expression of self in contact with the world; and whether that self be of enlightening, or of fairy-telling temperament, is of no moment whatsoever. The tossing of abuse from realist to romanticist and back is but the sword-play of two one-eyed men with their blind side turned toward each other. Shall not each attempt be judged on its own merits? If found not shoddy, faked, or forced, but true to itself, true to its conceiving mood, and fair-proportioned part to whole; so that it lives — then, realistic or romantic, in the name of Fairness let it pass! Of all kinds of human energy, Art is surely the most free, the least parochial; and demands of us an essential tolerance of all its forms. Shall we waste breath and ink in condemnation of artists, because their temperaments are not our own?
In the days before de Kooning establishing himself formally as a painter, Willem de Kooning had a variety of experiences that helped him to define himself. His influences by friends and the times were surprising. Of the singular influences was his relationship to music: "In the early thirties, … de Kooning made one astonishing and symbolic purchase. Just when the Depression was destroying the livlihood of millions of people, including that of many artists, de Kooning bought the best and most expensive record player money could buy - a miraculous machine that could summon "God and all those angels up there." Called a Capehart high-fidelity system, it was one of the first to change records automatically. It cost then the prodigious sum of $700, more than half of de Kooning's annual salary at A.S. Beck; he got an advance to pay for it. With this purchase, de Kooning announced that he would not use this money to make himself conventionally respectable, even during the hard, early years of the Depression. He did not buy a house or a car, get married, have a baby, or stash away money against hard times. Instead, he professed himself sublimely irresponsible, a man nourished by music rather than mundane realities. And yet, it was still music rather than art that prompted his expansive gesture, for he could not yet find a comparable fluency, vitality, or extravagance in art."
Is not the training of an artist a training in the due relation of one thing with another, and in the faculty of expressing that relation clearly; and, even more, a training in the faculty of disengaging from self the very essence of self — and passing that essence into other selves by so delicate means that none shall see how it is done, yet be insensibly unified? Is not the artist, of all men, foe and nullifier of partisanship and parochialism, of distortions and extravagance, the discoverer of that jack-o'-lantern — Truth; for, if Truth be not Spiritual Proportion I know not what it is. Truth it seems to me — is no absolute thing, but always relative, the essential symmetry in the varying relationships of life; and the most perfect truth is but the concrete expression of the most penetrating vision. Life seen throughout as a countless show of the finest works of Art; Life shaped, and purged of the irrelevant, the gross, and the extravagant; Life, as it were, spiritually selected — that is Truth; a thing as multiple, and changing, as subtle, and strange, as Life itself, and as little to be bound by dogma. Truth admits but the one rule: No deficiency, and no excess! Disobedient to that rule — nothing attains full vitality. And secretly fettered by that rule is Art, whose business is the creation of vital things.
When science progresses on various planes, then such visitations become less accidental and more planned. However, since the inhabitants of each plane are bound by the particular materialized patterns of their 'home,' they bring this pattern of camouflaged vitality with them. Certain kinds of science cannot operate without it. When the inhabitants of a plane have learned mental science patterns, then they are to a great degree freed from the more regular camouflage patterns . . . the flying saucer appearances come from a system much more advanced in technological sciences than yours. However, this is still not a mental science plane. Therefore, the camouflage paraphernalia appears, more or less visible, to your astonishment. So strong is this tendency for vitality to change from one apparent form to another, that what you have here in your flying saucers is something that is actually not of your plane nor of the plane of its origins. What happens is this: When the 'flying saucer' starts out toward its destination, the atoms and molecules that compose it (and which are themselves formed by vitality) are more or less aligned according to the pattern inflicted upon it by its own territory. As it enters your plane, a distortion occurs. The actual structure of the craft is caught in a dilemma of form. It is caught between transforming itself completely into earth's particular camouflage pattern, and retaining its original pattern.
When, in youth, I learned what was called "philosophy" … no one ever mentioned to me the question of "meaning." Later, I became acquainted with Lady Welby's work on the subject, but failed to take it seriously. I imagined that logic could be pursued by taking it for granted that symbols were always, so to speak, transparent, and in no way distorted the objects they were supposed to "mean." Purely logical problems have gradually led me further and further from this point of view. Beginning with the question whether the class of all those classes which are not members of themselves is, or is not, a member of itself; continuing with the problem whether the man who says "I am lying" is lying or speaking the truth; passing through the riddle "is the present King of France bald or not bald, or is the law of excluded middle false?" I have now come to believe that the order of words in time or space is an ineradicable part of much of their significance – in fact, that the reason they can express space-time occurrences is that they are space-time occurrences, so that a logic independent of the accidental nature of spacetime becomes an idle dream. These conclusions are unpleasant to my vanity, but pleasant to my love of philosophical activity: until vitality fails, there is no reason to be wedded to one's past theories. (p. 114).
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 tomorrow as it is beginning to be acceptable to the Europe of today. 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.
When he now took the usual kind of travelers across, businessmen, soldiers and women, they no longer seemed alien to him as they once had. He did not understand or share their thoughts and views, but he shared with them life’s urges and desires. Although he had reached a high stage of self-discipline and bore his last wound well, he now felt as if these ordinary people were his brothers. Their vanities, desires and trivialities no longer seemed absurd to him; they had become understandable, lovable and even worthy of respect. There was the blind love of a mother for her child, the blind foolish pride of a fond father for his only son, the blind eager strivings of a young vain woman for ornament and the admiration of men. All these little simple, foolish, but tremendously strong, vital, passionate urges and desires no longer seemed trivial to Siddhartha. For their sake he saw people live and do great things, travel, conduct wars, suffer and endure immensely, and he loved them for it. He saw life, vitality, the indestructible and Brahman in all their desires and needs. These people were worthy of love and admiration in their blind loyalty, in their blind strength and tenacity. ... The men of the world were equal to the thinkers in every other respect and were often superior to them, just as animals in their tenacious undeviating actions in cases of necessity may often seem superior to human beings.
Organization aims to unite individuals into a body which shall work together for a common end. Specifically, organization prepares for the transaction of business by electing and appointing officers and committees, delegating authorities and bringing into systematic connection and cooperation, each and every part of the industrial body. Right organization, in short, puts vitality into the entire factory, secures the efficient working-together of all employees, from the manager's office to the mechanic's bench, routes materials, sub-divides work, inspects output and delivers the right goods, fully processed, at the shipping room door on the correct delivery date. In analyzing organization work, a single chart can frequently express more than any amount of detailed written explanation. First of all, clearly define author- ities within your establishment ; then chart those authorities simply and graphically, so that every workman knows to whom he is responsible, and every executive knows who is responsible to him. Place this chart conspicuously in every department where each employee can see it. In case of disputed authority, final proof is immediately at hand. There is then no loop-hole through which a neglectful workman, foreman or executive can crawl no longer does he have the excuse that he thought somebody else was going to do it. In clean-cut form, his duties and relations to other men of the organization are laid down once and for all, and responsibility rests on the right man. Failure so to specify responsibilities inevitably means confusion all down the line.
Even when I was a fairly precocious young man the nothingness of the hopes and strivings which chases most men restlessly through life came to my consciousness with considerable vitality. Moreover, I soon discovered the cruelty of that chase, which in those years was much more carefully covered up by hypocrisy and glittering words than is the case today. By the mere existence of his stomach everyone was condemned to participate in that chase. Moreover, it was possible to satisfy the stomach by such participation, but not man in so far as he is a thinking and feeling being. As the first way out there was religion, which is implanted into every child by way of the traditional education-machine. Thus I came—despite the fact that I was the son of entirely irreligious (Jewish) parents—to a deep religiosity, which, however, found an abrupt ending at the age of 12. Through the reading of popular scientific books I soon reached the conviction that much in the stories of the Bible could not be true. The consequence was a positively fanatic [orgy of] freethinking coupled with the impression that youth is intentionally being deceived by the state through lies; it was a crushing impression. Suspicion against every kind of authority grew out of this experience, a skeptical attitude towards the convictions which were alive in any specific social environment—an attitude which has never again left me, even though later on, because of a better insight into the causal connections, it lost some of its original poignancy.
But if we had no respect for the early practices and traditions of our fathers, we should still be compelled to meet the practical question which will very soon be forced upon us for solution. The necessity of putting down the rebellion by force of arms was no more imperative than is that of restoring law, order, and liberty in the States that rebelled. No duty can be more sacred than that of maintaining and perpetuating the freedom which the Proclamation of Emancipation gave to the loyal black men of the South. If they are to be disfranchised, if they are to have no voice in determining the conditions under which they are to live and labor, what hope have they for the future? It will rest with their late masters, whose treason they aided to thwart, to determine whether negroes shall be permitted to hold property, to enjoy the benefits of education, to enforce contracts, to have access to the courts of justice, in short, to enjoy any of those rights which give vitality and value to freedom. Who can fail to foresee the ruin and misery that await this race, to whom the vision of freedom has been presented only to be withdrawn, leaving them without even the aid which the master's selfish commercial interest in their life and service formerly afforded them? Will these negroes, remembering the battlefields on which two hundred thousand of their number bravely fought, and many thousands heroically died, submit to oppression as tamely and peaceably as in the days of slavery? Under such conditions, there could be no peace, no security, no prosperity.
Every man lives in his neighborhood, and beyond his home and his job. To most men, except in the largest cities, the municipality is interpreted in terms of his neighborhood. Few men get beyond this except through occasional excursions into the larger world. America is a country of parallel neighborhoods; the native American in one section and the immigrant in another. Americanization is the elimination of the parallel line. So long as the American thinks that a house in his street is too good for his immigrant neighbor and tolerates discriminations in sanitation, housing, and enforcement of municipal laws, he can serve on all Americanization Committees that exist and still fail in his efforts. The immigrant neighborhood is often made up of people who have come from one province in the old country. Inevitably the culture of that neighborhood will be that of the old country; its language will persist and its traditions will flourish. It is not that we undervalue these, or desire to discredit them. But separated from the land and surroundings that gave them birth, from the history that cherishes them, they do not remain the strong, beautiful things they were on the other side. These aliens may retain some of the form of culture of the land of their birth long after its spirit has departed or has lost its savor in a new atmosphere. New opportunities, strange conditions, unforeseen adjustments, necessary sacrifices, and forces unseen and not understood affect the immigrant and his life here, and unless this culture is connected and fused with that of the new world, it loses its vitality or becomes corrupt.
Jesus’ “mysterious” affection for the sinners, which is closely related to his ever-ready militancy against the scribes and pharisees, against every kind of social respectability … contains a kind of awareness that the great transformation of life, the radical change in outlook he demands of man (in Christian parlance it is called “rebirth”) is more accessible to the sinner than to the “just.” … Jesus is deeply skeptical toward all those who can feign the good man’s blissful existence through the simple lack of strong instincts and vitality. But all this does not suffice to explain this mysterious affection. In it there is something which can scarcely be expressed and must be felt. When the noblest men are in the company of the “good”—even of the truly “good,” not only of the pharisees—they are often overcome by a sudden impetuous yearning to go to the sinners, to suffer and struggle at their side and to share their grievous, gloomy lives. This is truly no temptation by the pleasures of sin, nor a demoniacal love for its “sweetness,” nor the attraction of the forbidden or the lure of novel experiences. It is an outburst of tempestuous love and tempestuous compassion for all men who are felt as one, indeed for the universe as a whole; a love which makes it seem frightful that only some should be “good,” while the others are “bad” and reprobate. In such moments, love and a deep sense of solidarity are repelled by the thought that we alone should be “good,” together with some others. This fills us with a kind of loathing for those who can accept this privilege, and we have an urge to move away from them.
American intellectual obtuseness could seem horrifying and barbarous, a stunting of full humanity, an incapacity to experience the beautiful, an utter lack of engagement in the civilization’s ongoing discourse. But for me, and for many better observers, this constituted a large part of the charm of American students. Very often natural curiosity and love of knowing appeared to come into their own in the first flush of maturity. Without traditional constraints or encouragements, without society’s rewards and punishments, without snobbism or exclusivity, some Americans discovered that they had a boundless thirst for significant awareness, that their souls had spaces of which they were unaware and which cried out for furnishing. European students whom I taught always knew all about Rousseau and Kant, but such writers had been drummed into them from childhood and, in the new world after the war, they had become routine, as much a part of childhood’s limitations as short pants, no longer a source of inspiration. So these students became suckers for the new, the experimental. But for Americans the works of the great writers could be the bright sunlit uplands where they could find the outside, the authentic liberation for which this essay is a plea. The old was new for these American students, and in that they were right, for every important old insight is perennially fresh. It is possible that Americans would always lack the immediate, rooted link to the philosophic and artistic achievements that appear to be part of the growth of particular cultures. But their approach to these works bespoke a free choice and the potential for man as man, regardless of time, place, station or wealth, to participate in what is highest. … Some young Americans gave promise of a continuing vitality for the tradition because they did not take it to be tradition.
The sun rises every morning. I do not rise every morning; but the variation is due not to my activity, but to my inaction. Now, to put the matter in a popular phrase, it might be true that the sun rises regularly because he never gets tired of rising. His routine might be due, not to a lifelessness, but to a rush of life. The thing I mean can be seen, for instance, in children, when they find some game or joke that they specially enjoy. A child kicks his legs rhythmically through excess, not absence, of life. Because children have abounding vitality, because they are in spirit fierce and free, therefore they want things repeated and unchanged. They always say, "Do it again"; and the grown-up person does it again until he is nearly dead. For grown-up people are not strong enough to exult in monotony. But perhaps God is strong enough to exult in monotony. It is possible that God says every morning, "Do it again" to the sun; and every evening, "Do it again" to the moon. It may not be automatic necessity that makes all daisies alike; it may be that God makes every daisy separately, but has never got tired of making them. It may be that He has the eternal appetite of infancy; for we have sinned and grown old, and our Father is younger than we. The repetition in Nature may not be a mere recurrence; it may be a theatrical encore. Heaven may encore the bird who laid an egg. If the human being conceives and brings forth a human child instead of bringing forth a fish, or a bat, or a griffin, the reason may not be that we are fixed in an animal fate without life or purpose. It may be that our little tragedy has touched the gods, that they admire it from their starry galleries, and that at the end of every human drama man is called again and again before the curtain. Repetition may go on for millions of years, by mere choice, and at any instant it may stop. Man may stand on the earth generation after generation, and yet each birth be his positively last appearance.
Here, in India, the problem is peculiar. Our trade tends steadily to expand and it is possible to demonstrate by means of statistics the increasing prosperity of the country generally. On the other hand, we in India know that the ancient handicrafts are decaying, that the fabrics for which India was renowned in the past are supplanted by the products of Western looms, and that our industries are not displaying that renewed vitality which will enable them to compete successfully in the home or the foreign market. The cutivator on the margin of subsistence remains a starveling cultivator, the educated man seeks Government employment or the readily available profession of a lawyer, while the belated artisan works on the lines marked out for him by his forefathers for a return that barely keeps body and soul together. It is said that India is dependent on agriculture and must always remain so.That may be so ; but there can, I venture to think, be little doubt that the solution of the ever recurring famine problem is to be found not merely in the improvement of agriculture, the cheapening of loans, or the more equitable distribution of taxation, but still more in the removal from the land to industrial pursuits of a great portion of those, who, at the best, gain but a miserable subsistence, and on the slightest failure of the season are thrown on public charity. It is time for us in India to be up and doing ; new markets must be found, new methods adopted and new handicrafts developed, whilst the educated unemployed, no less than the skilled and unskilled labourers, all those, in fact, whose precarious means of livelihood is a standing menace to the well-being of the State must find employment in reorganised and progressive industries It seems to me that what we want is more outside light and assistance from those interested in industries. Our schools should not be left entirely to officials who are either fully occupied with their other duties or whose ideas are prone, in the nature of things, to run in official grooves. I should like to see all those who "think" and “know" giving us their active assistance and not merely their criticism of our results. It is not Governments or forms of Government that have made the great industrial nations, but the spirit of the people and the energy of one and all working to a common end.
To a man whose mind is free there is something even more intolerable in the sufferings of animals than in the sufferings of men. For with the latter it is at least admitted that suffering is evil and that the man who causes it is a criminal. But thousands of animals are uselessly butchered every day without a shadow of remorse. If any person were to refer to it, they would be thought ridiculous. And that is the unpardonable crime. That alone is the justification of all that men may suffer. It cries vengeance upon all the human race. If God exists and tolerates it, it cries vengeance upon God. If there exists a good God, then even the most humble of living things must be saved. If God is good only to the strong, if there is no justice for the weak and lowly, for the poor creatures who are offered up as sacrifice to humanity, then there is no such thing as goodness, no such thing as justice…
Alas! The slaughter accomplished by man is so small a thing of itself in the carnage of the universe! The animals devour each other. The peaceful plants, the silent trees, are ferocious beasts to one another. The serenity of the forests is only a commonplace of easy rhetoric for the literary men who only know Nature through their books! ... In the forest hard by, a few yards away from the house, there were frightful struggles always toward. The murderous beeches flung themselves upon the pines with their lovely pinkish stems, hemmed in their slenderness with antique columns, and stifled them. They rushed down upon the oaks and smashed them, and made themselves crutches of them. The beeches were like Briareus with his hundred arms, ten trees in one tree! They dealt death all about them. And when, failing foes, they came together, they became entangled, piercing, cleaving, twining round each other like antediluvian monsters. Lower down, in the forest, the acacias had left the outskirts and plunged into the thick of it and, attacked the pinewoods, strangling and tearing up the roots of their foes, poisoning them with their secretions. It was a struggle to the death in which the victors at once took possession of the room and the spoils of the vanquished. Then the smaller monsters would finish the work of the great. Fungi, growing between the roots, would suck at the sick tree, and gradually empty it of its vitality. Black ants would grind exceeding small the rotting wood. Millions of invisible insects were gnawing, boring, reducing to dust what had once been life. . . . And the silence of the struggle! ... Oh! the peace of Nature, the tragic mask that covers the sorrowful and cruel face of Life!
The fact, however, is, that not only the grounds of the opinion are forgotten in the absence of discussion, but too often the meaning of the opinion itself. The words which convey it, cease to suggest ideas, or suggest only a small portion of those they were originally employed to communicate. Instead of a vivid conception and a living belief, there remain only a few phrases retained by rote; or, if any part, the shell and husk only of the meaning is retained, the finer essence being lost. The great chapter in human history which this fact occupies and fills, cannot be too earnestly studied and meditated on. It is illustrated in the experience of almost all ethical doctrines and religious creeds. They are all full of meaning and vitality to those who originate them, and to the direct disciples of the originators. Their meaning continues to be felt in undiminished strength, and is perhaps brought out into even fuller consciousness, so long as the struggle lasts to give the doctrine or creed an ascendency over other creeds. At last it either prevails, and becomes the general opinion, or its progress stops; it keeps possession of the ground it has gained, but ceases to spread further. When either of these results has become apparent, controversy on the subject flags, and gradually dies away. The doctrine has taken its place, if not as a received opinion, as one of the admitted sects or divisions of opinion: those who hold it have generally inherited, not adopted it; and conversion from one of these doctrines to another, being now an exceptional fact, occupies little place in the thoughts of their professors. Instead of being, as at first, constantly on the alert either to defend themselves against the world, or to bring the world over to them, they have subsided into acquiescence, and neither listen, when they can help it, to arguments against their creed, nor trouble dissentients (if there be such) with arguments in its favour. From this time may usually be dated the decline in the living power of the doctrine. We often hear the teachers of all creeds lamenting the difficulty of keeping up in the minds of believers a lively apprehension of the truth which they nominally recognise, so that it may penetrate the feelings, and acquire a real mastery over the conduct. No such difficulty is complained of while the creed is still fighting for its existence: even the weaker combatants then know and feel what they are fighting for.
But when it has come to be a hereditary creed, and to be received passively, not actively—when the mind is no longer compelled, in the same degree as at first, to exercise its vital powers on the questions which its belief presents to it, there is a progressive tendency to forget all of the belief except the formularies, or to give it a dull and torpid assent, as if accepting it on trust dispensed with the necessity of realising it in consciousness, or testing it by personal experience; until it almost ceases to connect itself at all with the inner life of the human being. Then are seen the cases, so frequent in this age of the world as almost to form the majority, in which the creed remains as it were outside the mind, encrusting and petrifying it against all other influences addressed to the higher parts of our nature; manifesting its power by not suffering any fresh and living conviction to get in, but itself doing nothing for the mind or heart, except standing sentinel over them to keep them vacant.
To what an extent doctrines intrinsically fitted to make the deepest impression upon the mind may remain in it as dead beliefs, without being ever realised in the imagination, the feelings, or the understanding, is exemplified by the manner in which the majority of believers hold the doctrines of Christianity.