1
" Although I am still far from this kind of interior understanding of myself, with profound respect for its significance I have sought to preserve my individuality―worshipped the unknown God. With a premature anxiety I have tried to avoid coming in close contact with those things whose force of attraction might be too powerful for me. I have sought to appropriate much from them, studied their distinctive characteristics and meaning in human life, but at the same time guarded against coming, like the moth, too close to the flame. I have had little to win or to lose in association with the ordinary run of men, partly because what they do―so-called practical life―does not interest me much, partly because their coldness and indifference to the spiritual and deeper currents in man alienate me even more from them. With few exceptions my companions have had no special influence upon me. A life that has not arrived at clarity about itself must necessarily exhibit an uneven side-surface; confronted by certain facts [*Facta*] and their apparent disharmony, they simply halted there, for, as I see it, they did not have sufficient interest to seek a resolution in a higher harmony or to recognize the necessity of it. Their opinion of me was always one-sided, and I have vacillated between putting too much or too little weight on what they said. I have now withdrawn from their influence and the potential variations of my life's compass resulting from it. Thus I am again standing at the point where I must begin again in another way. I shall now calmly attempt to look at myself and begin to initiate inner action; for only thus will I be able, like a child calling itself " I" in its first consciously undertaken act, be able to call myself " I" in a profounder sense.But that takes stamina, and it is not possible to harvest immediately what one has sown. I will remember that philosopher's method of having his disciples keep silent for three years; then I dare say it will come. Just as one does not begin a feast at sunrise but at sundown, just so in the spiritual world one must first work forward for some time before the sun really shines for us and rises in all its glory; for although it is true as it says that God lets his sun shine upon the good and the evil and lets the rain fall on the just and the unjust, it is not so in the spiritual world. So let the die be cast―I am crossing the Rubicon! No doubt this road takes me into battle, but I will not renounce it. I will not lament the past―why lament? I will work energetically and not waste time in regrets, like the person stuck in a bog and first calculating how far he has sunk without recognizing that during the time he spends on that he is sinking still deeper. I will hurry along the path I have found and shout to everyone I meet: Do not look back as Lot's wife did, but remember that we are struggling up a hill." ―from_Journals_, (The Search for Personal Meaning) "
5
" You are always afraid that somebody may think you a fool. You are afraid that if others think you to be a fool, you will start suspecting it. If so many people think you a fool your self-confidence will be lost. And if everybody goes on repeating that you are a fool, sooner or later you will come to believe it.
Only a wise man cannot be deceived, he can appear as a fool.
Have you observed yourself? You are always trying to exhibit your wisdom, always in search of a victim to whom you can show your knowledge, just searching, hunting for somebody weaker than you – then you will jump in and you will show your wisdom.
A wise man need not be an exhibitionist. Whatsoever is, is. He is not aware of it, he is not in any hurry to show it. If you want to find it, you will have to make efforts. If you have to know whether he is gentle or not, that is going to be your discovery. "
― Osho , The Empty Boat: Talks on the Sayings of Chuang Tzu
6
" What are the dead, anyway, but waves and energy? Light shining from a dead star?
That, by the way, is a phrase of Julian's. I remember it from a lecture of his on the Iliad, when Patroklos appears to Achilles in a dream. There is a very moving passage where Achilles overjoyed at the sight of the apparition – tries to throw his arms around the ghost of his old friend, and it vanishes. The dead appear to us in dreams, said Julian, because that's the only way they can make us see them; what we see is only a projection, beamed from a great distance, light shining at us from a dead star…
Which reminds me, by the way, of a dream I had a couple of weeks ago.
I found myself in a strange deserted city – an old city, like London – underpopulated by war or disease. It was night; the streets were dark, bombed-out, abandoned. For a long time, I wandered aimlessly – past ruined parks, blasted statuary, vacant lots overgrown with weeds and collapsed apartment houses with rusted girders poking out of their sides like ribs. But here and there, interspersed among the desolate shells of the heavy old public buildings, I began to see new buildings, too, which were connected by futuristic walkways lit from beneath. Long, cool perspectives of modern architecture, rising phosphorescent and eerie from the rubble.
I went inside one of these new buildings. It was like a laboratory, maybe, or a museum. My footsteps echoed on the tile floors.There was a cluster of men, all smoking pipes, gathered around an exhibit in a glass case that gleamed in the dim light and lit their faces ghoulishly from below.
I drew nearer. In the case was a machine revolving slowly on a turntable, a machine with metal parts that slid in and out and collapsed in upon themselves to form new images. An Inca temple… click click click… the Pyramids… the Parthenon.
History passing beneath my very eyes, changing every moment.
'I thought I'd find you here,' said a voice at my elbow.
It was Henry. His gaze was steady and impassive in the dim light. Above his ear, beneath the wire stem of his spectacles, I could just make out the powder burn and the dark hole in his right temple.
I was glad to see him, though not exactly surprised. 'You know,' I said to him, 'everybody is saying that you're dead.'
He stared down at the machine. The Colosseum… click click click… the Pantheon. 'I'm not dead,' he said. 'I'm only having a bit of trouble with my passport.'
'What?'
He cleared his throat. 'My movements are restricted,' he said.
'I no longer have the ability to travel as freely as I would like.'
Hagia Sophia. St. Mark's, in Venice. 'What is this place?' I asked him.
'That information is classified, I'm afraid.'
1 looked around curiously. It seemed that I was the only visitor.
'Is it open to the public?' I said.
'Not generally, no.'
I looked at him. There was so much I wanted to ask him, so much I wanted to say; but somehow I knew there wasn't time and even if there was, that it was all, somehow, beside the point.
'Are you happy here?' I said at last.
He considered this for a moment. 'Not particularly,' he said.
'But you're not very happy where you are, either.'
St. Basil's, in Moscow. Chartres. Salisbury and Amiens. He glanced at his watch.
'I hope you'll excuse me,' he said, 'but I'm late for an appointment.'
He turned from me and walked away. I watched his back receding down the long, gleaming hall. "
― Donna Tartt , The Secret History
7
" For when God is said by these things to try men and prove them, to see what is in their hearts and whether they will keep His commandments or no, we are not to understand, that it is for His own information, or that He may obtain evidence Himself of their sincerity (for he needs no trials for His information); but chiefly for their conviction, and to exhibit evidence to their consciences...
So when God tempted or tried Abraham with that difficult command of offering up his son, it was not for His satisfaction, whether he feared God or no, but for Abraham's own greater satisfaction and comfort, and the more clear manifestation of the favour of God to him. "
― Jonathan Edwards , The Religious Affections
11
" Every now and then, I'm lucky enough to teach a kindergarten or first-grade class. Many of these children are natural-born scientists -
although heavy on the wonder side, and light on skepticism. They're curious, intellectually vigorous. Provocative and insightful questions bubble out of them. They exhibit enormous enthusiasm. I'm asked follow-up questions. They've never heard of the notion of a 'dumb question'.
But when I talk to high school seniors, I find something different. They memorize 'facts'. By and large, though, the joy of discovery, the life behind those facts has gone out of them. They've lost much of the wonder and gained very little skepticism. They're worried about asking 'dumb' questions; they are willing to accept inadequate answers, they don't pose follow-up questions, the room is awash with sidelong glances to judge, second-by-second, the approval of their peers. They come to class with their questions written out on pieces of paper, which they surreptitiously examine, waiting their turn and oblivious of whatever discussion their peers are at this moment engaged in.
Something has happened between first and twelfth grade. And it's not just puberty. I'd guess that it's partly peer pressure not to excel - except in sports, partly that the society teaches short-term gratification, partly the impression that science or mathematics won't buy you a sports car, partly that so little is expected of students, and partly that there are few rewards or role-models for intelligent discussion of science and technology - or even for learning for it's own sake. Those few who remain interested are vilified as nerds or geeks or grinds. But there's something else. I find many adults are put off when young children pose scientific questions. 'Why is the Moon round?', the children ask. 'Why is grass green?', 'What is a dream?', 'How deep can you dig a hole?', 'When is the world's birthday?', 'Why do we have toes?'. Too many teachers and parents answer with irritation, or ridicule, or quickly move on to something else. 'What did you expect the Moon to be? Square?' Children soon recognize that somehow this kind of question annoys the grown-ups. A few more experiences like it, and another child has been lost to science. "
― Carl Sagan , The Demon-Haunted World: Science as a Candle in the Dark
14
" Pick up a pinecone and count the spiral rows of scales. You may find eight spirals winding up to the left and 13 spirals winding up to the right, or 13 left and 21 right spirals, or other pairs of numbers. The striking fact is that these pairs of numbers are adjacent numbers in the famous Fibonacci series: 1, 1, 2, 3, 5, 8, 13, 21... Here, each term is the sum of the previous two terms. The phenomenon is well known and called phyllotaxis. Many are the efforts of biologists to understand why pinecones, sunflowers, and many other plants exhibit this remarkable pattern. Organisms do the strangest things, but all these odd things need not reflect selection or historical accident. Some of the best efforts to understand phyllotaxis appeal to a form of self-organization. Paul Green, at Stanford, has argued persuasively that the Fibonacci series is just what one would expects as the simplest self-repeating pattern that can be generated by the particular growth processes in the growing tips of the tissues that form sunflowers, pinecones, and so forth. Like a snowflake and its sixfold symmetry, the pinecone and its phyllotaxis may be part of order for free "
― Stuart A. Kauffman , At Home in the Universe: The Search for the Laws of Self-Organization and Complexity
