41
" An enlightened man had but one duty--to seek the way to himself, to reach inner certainty, to grope his way
forward, no matter where it led. The realization shook me profoundly, it was the fruit of this experience. I had often speculated with images of the future, dreamed of roles that I might be assigned, perhaps as poet or
prophet or painter, or something similar. All that was futile. I did not exist to write poems, to preach or to
paint, neither I nor anyone else. All of that was incidental. Each man had only one genuine vocation--to find
the way to himself. He might end up as poet or madman, as prophet or criminal--that was not his affair,
ultimately it was of no concern. His task was to discover his own destiny--not an arbitrary one--and live it out
wholly and resolutely within himself. Everything else was only a would-be existence, an attempt at evasion, a
flight back to the ideals of the masses, conformity and fear of one's own inwardness. "
― Hermann Hesse , Demian: Die Geschichte von Emil Sinclairs Jugend
43
" Where everything is words, you'd think I'd have some mastery and know my way around, but all this churning hatred, each man a verbal firing squad, immeasurable suspicions, a flood of mocking, angry talk, all of life a vicious debate, conversations in which there is nothing that cannot be said...no, I'd be better off in the jungle, I thought, where a roar's a roar and no one is hard put to miss its meaning. "
― Philip Roth , Operation Shylock: A Confession
46
" To have humility is to experience reality, not in relation to ourselves, but in its sacred independence. It is to see, judge, and act from the point of rest in ourselves. Then, how much disappears, and all that remains falls into place.
In the point of rest at the center of our being, we encounter a world where all things are at rest in the same way. Then a tree becomes a mystery, a cloud a revelation, each man a cosmos of whose riches we can only catch glimpses. The life of simplicity is simple, but it opens to us a book in which we never get beyond the first syllable. "
― Dag Hammarskjöld , Markings
50
" Which Are You?" There are two kinds of people on earth to-day;Just two kinds of people, no more, I say.Not the sinner and saint, for it's well understood,The good are half bad, and the bad are half good.Not the rich and the poor, for to rate a man's wealth,You must first know the state of his conscience and health.Not the humble and proud, for in life's little span,Who puts on vain airs, is not counted a man.Not the happy and sad, for the swift flying yearsBring each man his laughter and each man his tears.No; the two kinds of people on earth I mean,Are the people who lift, and the people who lean.Wherever you go, you will find the earth's masses,Are always divided in just these two classes.And oddly enough, you will find too, I ween,There's only one lifter to twenty who lean.In which class are you? Are you easing the load,Of overtaxed lifters, who toil down the road?Or are you a leaner, who lets others shareYour portion of labor, and worry and care? "
51
" But every man is more than just himself; he also represents the unique, the very special and always significant and remarkable point at which the world's phenomena intersect, only once in this way and never again.
That is why every man's story is important, eternal, sacred; that is why every man, as long as he lives and fulfills the will of nature, is wondrous, and worthy of every consideration. In each individual, the spirit has become flesh, in each man the creation suffers, within each one a redeemer is nailed to the cross. "
― Hermann Hesse , Demian: Die Geschichte von Emil Sinclairs Jugend
52
" You can live a lifetime and, at the end of it, know more about other people than you know about yourself. You learn to watch other people, but you never watch yourself because you strive against loneliness. If you read a book, or shuffle a deck of cards, or care for a dog, you are avoiding yourself. The abhorrence of loneliness is as natural as wanting to live at all. If it were otherwise, men would never have bothered to make an alphabet, nor to have fashioned words out of what were only animal sounds, nor to have crossed continents - each man to see what the other looked like. "
― Beryl Markham , West with the Night
53
" I tramp the perpetual journey
My signs are a rain-proof coat, good shoes, and a staff cut from the
woods,
No friend of mine takes his ease in my chair,
I have no chair, no philosophy,
I lead no man to a dinner-table, library, exchange,
But each man and each woman of you I lead upon a knoll,
My left hand hooking you round the waist,
My right hand pointing to landscapes of continents and the public
road.
Not I, not any one else can travel that road for you,
You must travel it for yourself.
It is not far, it is within reach,
Perhaps you have been on it since you were born and did not know,
Perhaps it is everywhere on water and on land.
Shoulder your duds dear son, and I will mine, and let us hasten
forth,
Wonderful cities and free nations we shall fetch as we go.
If you tire, give me both burdens, and rest the chuff of your hand
on my hip,
And in due time you shall repay the same service to me,
For after we start we never lie by again.
This day before dawn I ascended a hill and look'd at the crowded
heaven,
And I said to my spirit When we become the enfolders of those orbs,
and the pleasure and knowledge of every thing in them, shall we
be fill'd and satisfied then?
And my spirit said No, we but level that lift to pass and continue
beyond.
You are also asking me questions and I hear you,
I answer that I cannot answer, you must find out for yourself.
Sit a while dear son,
Here are biscuits to eat and here is milk to drink,
But as soon as you sleep and renew yourself in sweet clothes, I kiss
you with a good-by kiss and open the gate for your egress
hence.
Long enough have you dream'd contemptible dreams,
Now I wash the gum from your eyes,
You must habit yourself to the dazzle of the light and of every
moment of your life.
Long have you timidly waded holding a plank by the shore,
Now I will you to be a bold swimmer,
To jump off in the midst of the sea, rise again, nod to me, shout,
and laughingly dash with your hair. "
― Walt Whitman , Song of Myself
55
" All Mad" 'He is mad as a hare, poor fellow, And should be in chains,' you say,I haven't a doubt of your statement, But who isn't mad, I pray?Why, the world is a great asylum, And the people are all insane,Gone daft with pleasure or folly, Or crazed with passion and pain.The infant who shrieks at a shadow, The child with his Santa Claus faith,The woman who worships Dame Fashion, Each man with his notions of death,The miser who hoards up his earnings, The spendthrift who wastes them too soon,The scholar grown blind in his delving, The lover who stares at the moon.The poet who thinks life a paean, The cynic who thinks it a fraud,The youth who goes seeking for pleasure, The preacher who dares talk of God,All priests with their creeds and their croaking, All doubters who dare to deny,The gay who find aught to wake laughter, The sad who find aught worth a sigh,Whoever is downcast or solemn, Whoever is gleeful and gay,Are only the dupes of delusions— We are all of us—all of us mad. "
58
" A love of neighbor manifests itself in the tolerance not only of opinions of others but, what is more important, of the essence and uniqueness of others, when we subscribe to that religious philosophy of life that insists that God has made each man and woman an individual sacred personality endowed with a specific temperament, created with differing needs, hungers, dreams. This is a variegated, pluralistic world where no two stars are the same and every snowflake has its own distinctive pattern. God apparently did not want a regimented world of sameness. That is why creation is so manifold. So it is with us human beings. Some are born dynamic and restless; others placid and contemplative…One man’s temperament is full throated with laughter; another’s tinkles with the sad chimes of gentle melancholy. Our physiques are different, and that simple difference oftentimes drives us into conflicting fulfillment of our natures, to action or to thought, to passion or to denial, to conquest or to submission. There is here no fatalism of endowment. We can change and prune and shape the hedges of our being, but we must rebel against the sharp shears being wielded by other hands, cutting off the living branches of our spirits in order to make our personalities adornments for their dwellings. "
60
" Human reason reduced to its own resources is perfectly worthless, not only for creating but also for preserving any political or religious association, because it only produces disputes, and, to conduct himself well, man needs not problems but beliefs. His cradle should be surrounded by dogmas, and when his reason is awakened, it should find all his opinions ready-made, at least all those relating to his conduct. Nothing is so important to him as prejudices, Let us not take this word in a bad sense. It does not necessarily mean false ideas, but only, in the strict sense of the word, opinions adopted before any examination. Now these sorts of opinions are man’s greatest need, the true elements of his happiness, and the Palladium of empires. Without them, there can be neither worship, nor morality, nor government. There must be a state religion just as there is a state policy; or, rather, religious and political dogmas must be merged and mingled together to form a complete common or national reason strong enough to repress the aberrations of individual reason, which of its nature is the mortal enemy of any association whatever because it produces only divergent opinions.
All known nations have been happy and powerful to the extent that they have more faithfully obeyed this national reason, which is nothing other than the annihilation of individual dogmas and the absolute and general reign of national dogmas, that is to say, of useful prejudices. Let each man call upon his individual reason in the matter of religion, and immediately you will see the birth of an anarchy of belief or the annihilation of religious sovereignty. Likewise, if each man makes himself judge of the principles of government, you will at once see the birth of civil anarchy or the annihilation of political sovereignty. Government is a true religion: it has its dogmas, its mysteries, and its ministers. To annihilate it or submit it to the discussion of each individual is the same thing; it lives only through national reason, that is to say through political faith, which is a creed. Man’s first need is that his nascent reason be curbed under this double yoke, that it be abased and lose itself in the national reason, so that it changes its individual existence into another common existence, just as a river that flows into the ocean always continues to exist in the mass of water, but without a name and without a distinct reality. "
― Joseph de Maistre , Against Rousseau: On the State of Nature and On the Sovereignty of the People
