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1 " Let me not to the marriage of true minds Admit impediments. Love is not love Which alters when it alteration finds, Or bends with the remover to remove. O no, it is an ever-fixed mark That looks on tempests and is never shaken; It is the star to every wand'ring barque, Whose worth's unknown, although his height be taken. Love's not Time's fool, though rosy lips and cheeks Within his bending sickle's compass come; Love alters not with his brief hours and weeks, But bears it out even to the edge of doom. If this be error and upon me proved, I never writ, nor no man ever loved. "
― , Great Sonnets
2 " Love is not loveWhich alters when it alteration finds,Or bends with the remover to remove.O no, it is an ever-fixed markThat looks on tempests and is never shaken;It is the star to every wand'ring bark,Whose worth's unknown, although his height be taken." "
3 " In Leibniz we can already find the striking observation that *cogitatur ergo est* is no less evident than *cogito ergo sum*. Naturally, *est* here does not mean existence or reality but being of whatever kind and form, including even ideal being, fictive being, conscious-being [*Bewusst-Sein*], etc. However, we must go even beyond this thesis of Leibniz. The correlate of the act of *cogitatio* is not, as Leibniz said, being simply, but only that type of being we call " objectifiable being." Objectifiable being must be sharply distinguished from the non-objectifiable being of an act, that is, from a kind of entity which possesses its mode of being only in performance [*Vollzug*], namely, in the performance of the act. " Being," in the widest sense of the word, belongs indeed to the being-of-an-act [*Akt-Sein*], to *cogitare*, which does not in turn require another *cogitare*. Similarly, we are only vaguely " aware" of our drives [*Triebleben*] without having them as objects as we do those elements of consciousness which lend themselves to imagery. For this reason the first order of evidence is expressed in the principle, " There is something," or, better, " There is not nothing." Here we understand by the word " nothing" the negative state of affairs of not-being in general rather than " not being something" or " not being actual." A second principle of evidence is that everything which " is" in any sense of the possible kinds of being can be analyzed in terms of its character or essence (not yet separating its contingent characteristics from its genuine essence) and its existence in some mode. With these two principles we are in a position to define precisely the concept of knowledge, a concept which is prior even to that of consciousness. Knowledge is an ultimate, unique, and underivable ontological relationship between two beings. I mean by this that any being A " knows" any being B whenever A participates in the essence or nature of B, without B's suffering any alteration in its nature or essence because of A's participation in it. Such participation is possible both in the case of objectifiable being and in that of active [*akthaften*] being, for instance, when we repeat the performance of the act; or in feelings, when we relive the feelings, etc. The concept of participation is, therefore, wider than that of objective knowledge, that is, knowledge of objectifiable being. The participation which is in question here can never be dissolved into a causal relation, or one of sameness and similarity, or one of sign and signification; it is an ultimate and essential relation of a peculiar type. We say further of B that, when A participates in B and B belongs to the order of objectifiable being, B becomes an " objective being" [" *Gegenstand" -sein*]. Confusing the being of an object [*Sein des Gegenstandes*] with the fact that an entity is an object [*Gegenstandssein eines Seienden*] is one of the fundamental errors of idealism. On the contrary, the being of B, in the sense of a mode of reality, never enters into the knowledge-relation. The being of B can never stand to the real bearer of knowledge in any but a causal relation. The *ens reale* remains, therefore, outside of every possible knowledge-relation, not only the human but also the divine, if such exists. Both the concept of the " intentional act" and that of the " subject" of this act, an " I" which performs acts, are logically posterior. The intentional act is to be defined as the process of becoming [*Werdesein*] in A through which A participates in the nature or essence of B, or that through which this participation is produced. To this extent the Scholastics were right to begin with the distinction between an *ens intentionale* and an *ens reale*, and then, on the basis of this distinction, to distinguish between an intentional act and a real relation between the knower and the being of the thing known." ―from_Idealism and Realism_ "
4 " For those who feel their lives are a grave disappointment to God, it requires enormous trust and reckless, raging confidence to accept that the love of Jesus Christ knows no shadow of alteration or change. When Jesus said, " Come to me, all you who labor and are heavy burdened," He assumed we would grow weary, discouraged, and disheartened along the way. These words are a touching testimony to the genuine humanness of Jesus. He had no romantic notion of the cost of discipleship. He knew that following Him was as unsentimental as duty, as demanding as love. "
5 " Laser technology has fulfilled our people's ancient dream of a blade so fine that the person it cuts remains standing and alive until he moves and cleaves. Until we move, none of us can be sure that we have not already been cut in half, or in many pieces, by a blade of light. It is safest to assume that our throats have already been slit, that the slightest alteration in our postures will cause the painless severance of our heads. "
― Ben Lerner
6 " The feeling of righteousness is the core mood alteration among religious addicts. Religious addiction is a massive problem in our society. It may be the most pernicious of all addictions because it’s so hard for a person to break his delusion and denial. How can anything be wrong with loving God and giving your life for good works and service to mankind? "
― John Bradshaw , Healing the Shame that Binds You
7 " Love is not loveWhich alters when alteration finds,Or bends with the remover to remove:Oh, no, it is an ever-fixèd mark,that looks on tempests and is never shaken. "
― William Shakespeare , Love Poems and Sonnets
8 " Gene, protein, function, and fate were strung in a chain: one chemical alteration in one base pair in DNA was sufficient to " encode" a radical change in human fate. "
9 " Reading alters the appearance of a book. Once it has been read, it never looks the same again, and people leave their individual imprint on a book they have read. Once of the pleasures of reading is seeing this alteration on the pages, and the way, by reading it, you have made the book yours. "
― Paul Theroux , The Old Patagonian Express: By Train Through the Americas
10 " The matter of sedition is of two kinds: much poverty and much discontentment....The causes and motives of sedition are, innovation in religion; taxes; alteration of laws and customs; breaking of privileges; general oppression; advancement of unworthy persons, strangers; dearths; disbanded soldiers; factions grown desperate; and whatsoever in offending people joineth them in a common cause.' The cue of every leader, of course, is to divide his enemies and to unite his friends. 'Generally, the dividing and breaking of all factions...that are adverse to the state, and setting them at a distance, or at least distrust, among themselves, is not one of the worst remedies; for it is a desperate case, if those that hold with the proceeding of the state be full of discord and faction, and those that are against it be entire and united.' A better recipe for the avoidance of revolutions is an equitable distribution of wealth: 'Money is like muck, not good unless it be spread.' But this does not mean socialism, or even democracy; Bacon distrusts the people, who were in his day quite without access to education; 'the lowest of all flatteries is the flattery of the common people;' and 'Phocion took it right, who, being applauded by the multitude, asked, What had he done amiss?' What Bacon wants is first a yeomanry of owning farmers; then an aristocracy for administration; and above all a philosopher-king. 'It is almost without instance that any government was unprosperous under learned governors.' He mentions Seneca, Antonius Pius and Aurelius; it was his hope that to their names posterity would add his own. "
― Will Durant , The Story of Philosophy: The Lives and Opinions of the World's Greatest Philosophers
11 " We are the product of our past. We start each day where we left off the day before. Changing the way we dress, where we work and live, or even changing a name does not alter our basic constitution. Transformation of the self requires a radical alteration in the way that we perceive the world and derive meaning. "
― , Dead Toad Scrolls
12 " The ego might resist change until a person’s level of discomfort becomes unbearable. A person can employ logic to overcome the ego’s defense mechanism and intentionally integrate needed revisions in a person’s obsolete or ineffective beliefs and behavior patterns. The subtle sense that something is amiss in a person’s life can lead to a gradual or quick alteration in a person’s conscious thoughts and outlook on life. Resisting change can prolong unhappiness whereas implementing change can establish internal harmony and instate joy in a person’s life. "
13 " People undergo several sequential steps in maturing from infancy including childhood, adolescences, young adulthood, middle age, and old age. Each stage presents distinct challenges that require a person to amend how they think and act. The motive for seeking significant change in a person’s manner of perceiving the world and behaving vary. Alteration of person’s mindset can commence with a growing sense of awareness that a person is dissatisfied with an aspect of his or her life, which cause a person consciously to consider amending their lifestyle. "
14 " The " fashion-beauty complex'," representing the corporate interests involved in the fashion and beauty industries, has, Bartky argues, taken over from the family and church as " central producers and regulators of 'femininity'" (1990, p. 39). The fashion-beauty complex promotes itself to women as seeking to, " glorify the female body and to provide opportunities for narcissistic indulgence'' but in fact its aim is to " depreciate woman's body and deal a blow to her narcissism'' so that she will buy more products. The result is that a woman feels constantly deficient and that her body requires " either alteration or else heroic measures merely to conserve it'' (p. 39). "
15 " Unkar Delta at Mile 73The layers of brick red sandstone, siltstone, and mudstone of the Dox formation deposited a billion years ago, erode easily, giving the landscape an open, rolling character very different that the narrow, limestone walled canyon upstream, both in lithology and color, fully fitting Van Dyke’s description of “raspberry-red color, tempered with a what-not of mauve, heliotrope, and violet.” Sediments flowing in from the west formed deltas, floodplains, and tidal flats, which indurated into these fine-grained sedimentary rocks thinly laid deposits of a restful sea, lined with shadows as precise as the staves of a musical score, ribboned layers, an elegant alteration of quiet siltings and delicious lappings, crinkled water compressed, solidified, lithified. "
― , Downcanyon: A Naturalist Explores the Colorado River through the Grand Canyon
16 " SELFHOOD AND DISSOCIATIONThe patient with DID or dissociative disorder not otherwise specified (DDNOS) has used their capacity to psychologically remove themselves from repetitive and inescapable traumas in order to survive that which could easily lead to suicide or psychosis, and in order to eke some growth in what is an unsafe, frequently contradictory and emotionally barren environment.For a child dependent on a caregiver who also abuses her, the only way to maintain the attachment is to block information about the abuse from the mental mechanisms that control attachment and attachment behaviour.10 Thus, childhood abuse is more likely to be forgotten or otherwise made inaccessible if the abuse is perpetuated by a parent or other trusted caregiver.In the dissociative individual, ‘there is no uniting self which can remember to forget’. Rather than use repression to avoid traumatizing memories, he/she resorts to alterations in the self ‘as a central and coherent organization of experience. . . DID involves not just an alteration in content but, crucially, a change in the very structure of consciousness and the self’ (p. 187).29 There may be multiple representations of the self and of others.Middleton, Warwick. " Owning the past, claiming the present: perspectives on the treatment of dissociative patients." Australasian Psychiatry 13.1 (2005): 40-49. "
17 " Undergoing personal change is a difficult but necessary process of maturing into the ultimate manifestation of a desirable self. True personal transformation requires a person honestly to assess their inner spirituality and adopt a clear vision of who they want to be. An earnest person experiencing inner transformation of their values and belief system is apt to feel conflicted, confused, and disorientated. Change of self is displacement, disarticulation, and loss of self. Alteration of our self-image results in disrupting, dislocating, and modifying a person’s perspective of what is significant. "
18 " People undergo several sequential steps in maturing from infancy including childhood, adolescences, young adulthood, middle age, and old age. Each stage presents distinct challenges that require a person to amend how they think and act. The motive for seeking significant change in a person’s manner of perceiving the world and behaving vary. Alteration of person’s mindset can commence with a growing sense of awareness that a person is dissatisfied with an aspect of his or her life, which cause a person consciously to consider amending their lifestyle. The ego might resist change until a person’s level of discomfort becomes unbearable. A person can employ logic to overcome the ego’s defense mechanism and intentionally integrate needed revisions in a person’s obsolete or ineffective beliefs and behavior patterns. The subtle sense that something is amiss in a person’s life can lead to a gradual or quick alteration in a person’s conscious thoughts and outlook on life. Resisting change can prolong unhappiness whereas "
19 " Our culture, self-toxified by the poisonous by-products of technology and egocentric ideology, is the unhappy inheritor of the dominator attitude that alteration of consciousness by the use of plants or substances is somehow wrong, onanistic, and perversely antisocial. I will argue that suppression of shamanic gnosis, with its reliance and insistence on ecstatic dissolution of the ego, has robbed us of life’s meaning and made us enemies of the planet, of ourselves, and our grandchildren. We are killing the planet in order to keep intact the wrongheaded assumptions of the ego-dominator cultural style. "
― Terence McKenna
20 " Character modification requires active participation in challenging new experiences, but without reflection upon our encounters in life and the purposeful alteration in our base philosophy new experiences alone will not result in core personality changes. Our thoughts become our habits, and our habits reveal our character. Only by thinking and acting differently will a person attain the quality of character that they seek. "
