Anne Morrow Lindbergh Quotes

The most exhausting thing in life, I have discovered, is being insincere.

Don't wish me happiness I don't expect to be happy all the time... It's gotton beyond that somehow. Wish me courage and strength and a sense of humor. I will need them all.

Good communication is as stimulating as black coffee and just as hard to sleep after.

I do not believe that sheer suffering teaches. If suffering alone taught, all the world would be wise, since everyone suffers. To suffering must be added mourning, understanding, patience, love, openness, and the willingness to remain vulnerable.

The most exhausting thing in life, I have discovered, is being insincere. That is why so much of social life is exhausting; one is wearing a mask. I have shed my mask.

it takes as much courage to have tried and failed as it does to have tried and succeded.

Him that I love, I wish to be free -- even from me.

Women need solitude in order to find again the true essence of themselves.

Only love can be divided endlessly and still not diminish.

I find there is a quality to being alone that is incredibly precious. Life rushes back into the void, richer, more vivid, fuller than before.

When you love someone, you do not love them all the time, in exactly the same way, from moment to moment. It is an impossibility. It is even a lie to pretend to. And yet this is exactly what most of us demand. We have so little faith in the ebb and flow of life, of love, of relationships. We leap at the flow of the tide and resist in terror its ebb. We are afraid it will never return. We insist on permanency, on duration, on continuity; when the only continuity possible, in life as in love, is in growth, in fluidity - in freedom, in the sense that the dancers are free, barely touching as they pass, but partners in the same pattern. The only real security is not in owning or possessing, not in demanding or expecting, not in hoping, even. Security in a relationship lies neither in looking back to what was in nostalgia, nor forward to what it might be in dread or anticipation, but living in the present relationship and accepting it as it is now. Relationships must be like islands, one must accept them for what they are here and now, within their limits - islands, surrounded and interrupted by the sea, and continually visited and abandoned by the tides.

Security in a relationship lies neither in looking back to what it was in nostalgia, nor forward to what it might be in dread or anticipation, but living in the present relationship and accepting it as it is now.

The shape of my life is, of course, determined by many things; my background and childhood, my mind and its education, my conscience and its pressures, my heart and its desires.

The sea does not reward those who are too anxious, too greedy, or too impatient. To dig for treasures shows not only impatience and greed, but lack of faith. Patience, patience, patience, is what the sea teaches. Patience and faith. One should lie empty, open, choiceless as a beach—waiting for a gift from the sea.

Men kick friendship around like a football, but it doesn't seem to crack. Women treat it like glass and it goes to pieces.

It isn't for the moment you are struck that you need courage, but for that long uphill climb back to sanity and faith and security.

I would like to achieve a state of inner spiritual grace from which I could function and give as I was meant to in the eye of God.

One cannot collect all the beautiful shells on the beach.

The beach is not a place to work; to read, write or to think.

Arranging a bowl of flowers in the morning can give a sense of quiet in a crowded day- like writing a poem or saying a prayer.

This is what one thirsts for, I realize, after the smallness of the day, of work, of details, of intimacy - even of communication, one thirsts for the magnitude and universality of a night full of stars, pouring into one like a fresh tide.

Parting is inevitably painful, even for a short time. It's like an amputation, I feel a limb is being torn off, without which I shall be unable to function. And yet, once it is done... life rushes back into the void, richer, more vivid and fuller than before.

One cannot collect all the beautiful shells on the beach. One can only collect a few. One moon shell is more impressive than three. There is only one moon in the sky.

I must write it all out, at any cost. Writing is thinking. It is more than living, for it is being concious of living.

Woman must come of age by herself... She must find her true center alone.

One can never pay in gratitude: one can only pay 'in kind' somewhere else in life.

No man is an island,' said John Donne. I feel we are all islands -- in a common sea.

When you love someone you do not love them, all the time, in the exact same way, from moment to moment. It is an impossibility. It is a lie to pretend to. And yet this is exactly what most of us demand. We have so little faith in the ebb and flow of life, of love, of relationships.

When I cannot write a poem, I bake biscuits and feel just as pleased.

My Life cannot implement in action the demands of all the people to whom my heart responds.

When you love someone you do not love them all the time, in exactly the same way, from moment to moment. It is an impossibility. It is even a lie to pretend to. And yet this is exactly what most of us demand. We have so little faith in the ebb and flow of life, of love, of relationships. We leap at the flow of the tide and resist in terror its ebb. We are afraid it will never return. We insist on permanency, on duration, on continuity; when the only continuity possible, in life as in love, is in growth, in fluidity - in freedom

by and large,mothers and house wives are the only workers who do not have regular time off.They are the great vacationless class

One writes not to be read but to breathe...one writes to think, to pray, to analyze. One writes to clear one's mind, to dissipate one's fears, to face one's doubts, to look at one's mistakes--in order to retrieve them. One writes to capture and crystallize one's joy, but also to disperse one's gloom. Like prayer--you go to it in sorrow more than joy, for help, a road back to 'grace'.

When each partner loves so completely that he has forgotten to ask himself whether or not he is loved in return; when he only knows that he loves and is moving to its music—then, and then only are two people able to dance perfectly in tune to the same rhythm.

...I want first of all - in fact, as an end to these other desires - to be at peace with myself. I want a singleness of eye, a purity of intention, a central cor to my life that will enable me to carry out these obligations and activities as well as I can. I want, in fact - to borrow from the language of the saints -to live 'in grace' as much of the time as possible. I am not using this term in a strictly theological sense. By grace I mean an inner harmony, essentially spiritual, which can be translated into outward harmony...

If you surrender completely to the moments as they pass, you live more richly those moments.

Yesterday's fairy tale is today's fact. The magician is only one step ahead of his audience.

I believe that true identity is found . . . in creative activity springing from within. It is found, paradoxically, when one loses oneself. Woman can best refind herself in some kind of creative activity of her own.

Perhaps this is the most important thing for me to take back from beach-living: simply the memory that each cycle of the tide is valid; each cycle of the wave is valid; each cycle of a relationship is valid.

Grief can't be shared. Everyone carries it alone, his own burden, his own way.

You can’t just write and write and put things in a drawer. They wither without the warm sun of someone else’s appreciation.

When the heart is flooded with love there is no room in it for fear, for doubt, for hesitation.

It is the wilderness in the mind, the desert wastes in the heart through which one wanders lost and a stranger. When one is a stranger to oneself then one is estranged from others too. If one is out of touch with oneself, then one cannot touch others.

What a commentary on our civilization, when being alone is considered suspect; when one has to apologize for it, make excuses, hide the fact that one practices it—like a secret vice!

The web of marriage is made by propinquity, in the day to day living side by side, looking outward in the same direction. It is woven in space and in time of the substance of life itself.

Everything today has been heavy and brown. Bring me a Unicorn to ride about the town.

Not knowing how to feed the spirit, we try to muffle its demands in distraction...What matters is that one be for a time inwardly attentive.

For Sayonara, literally translated, 'Since it must be so,' of all the good-bys I have heard is the most beautiful. Unlike the Auf Wiedershens and Au revoirs, it does not try to cheat itself by any bravado 'Till we meet again,' any sedative to postpone the pain of separation. It does not evade the issue like the sturdy blinking Farewell. Farewell is a father's good-by. It is - 'Go out in the world and do well, my son.' It is encouragement and admonition. It is hope and faith. But it passes over the significance of the moment; of parting it says nothing. It hides its emotion. It says too little. While Good-by ('God be with you') and Adios say too much. They try to bridge the distance, almost to deny it. Good-by is a prayer, a ringing cry. 'You must not go - I cannot bear to have you go! But you shall not go alone, unwatched. God will be with you. God's hand will over you' and even - underneath, hidden, but it is there, incorrigible - 'I will be with you; I will watch you - always.' It is a mother's good-by. But Sayonara says neither too much nor too little. It is a simple acceptance of fact. All understanding of life lies in its limits. All emotion, smoldering, is banked up behind it. But it says nothing. It is really the unspoken good-by, the pressure of a hand, 'Sayonara.

Woman must come of age by herself -- she must find her true center alone.

With a new awareness, both painful and humorous, I begin to understand why the saints were rarely married women. I am convinced it has nothing inherently to do, as I once supposed, with chastity or children. It has to do primarily with distractions. The bearing, rearing, feeding and educating of children; the running of a house with its thousand details; human relationships with their myriad pulls--woman's normal occupations in general run counter to creative life, or contemplative life, or saintly life. The problem is not merely one of Woman and Career, Woman and the Home, Woman and Independence. It is more basically: how to remain whole in the midst of the distractions of life; how to remain balanced, no matter what centrifugal forces tend to pull one off center; how to remain strong, no matter what shocks come in at the periphery and tend to crack the hub of the wheel.

I want first of all... to be at peace with myself. I want a singleness of eye, a purity of intention, a central core to my life that will enable me to carry out these obligations and activities as well as I can. I want, in fact--to borrow from the language of the saints--to live "in grace" as much of the time as possible. I am not using this term in a strictly theological sense. By grace I mean an inner harmony, essentially spiritual, which can be translated into outward harmony. I am seeking perhaps what Socrates asked for in the prayer from the Phaedrus when he said, "May the outward and inward man be one." I would like to achieve a state of inner spiritual grace from which I could function and give as I was meant to in the eye of God.

I want to be pure in heart -- but I like to wear my purple dress.

# "I saw the most beautiful cat today. It was sitting by the side of the road, its two front feet neatly and graciously together. Then it gravely swished around its tail to completely encircle itself. It was so fit and beautifully neat, that gesture, and so self-satisfied, so complacent.

One writes not to be read but to breathe...one writes to think, to pray, to analyze. One writes to clear one's mind, to dissipate one's fears, to face one's doubts, to look at one's mistakes--in order to retrieve them. One writes to capture and crystallize one's joy, but also to disperse one's gloom. Like prayer--you go to it in sorrow more than joy, for help, a road back to 'grace'." — Anne Morrow Lindbergh (War Within and Without: Diaries and Letters of Anne Morrow Lindbergh 1939-1944)

Every step, even a tentative one, counts.

How inexplicable it seems. Anything else will be accepted as a better excuse. If one sets aside time for a business appointment, a trip to the hairdresser, a social engagement or a shopping expedition, that time is accepted as inviolable. But if one says: I cannot come because that is my hour to be alone, one is considered rude, egotistical or strange.

There are, in fact, certain roads that one may follow. Simplification of life is one of them.

Love does not consist in gazing at each other (one perfect sunrise gazing at another!) but in looking outward together in the same direction.

One learns to accept the fact that no permanent return is possible to an old form of relationship; and, more deeply still, that there is no holding of a relationship to a single form. This is not tragedy but part of the ever-recurrent miracle of life and growth.

I am most anxious to give my own children enough love and understanding so that they won't grow up with an aching void in them--like you and I and Harold and Martha. That can never be filled, and one goes around all one's life trying, trying to make up for what one didn't get that was one's birthright, asking the wrong people for it.

Perhaps both men and women in America may hunger, in our material, outward, active, masculine culture, for the supposedly feminine qualities of heart, mind and spirit--qualities which are actually neither masculine nor feminine, but simply human qualities that have been neglected. It is growth along these lines that will make us whole, and will enable the individual to become world to himself.

The intellectual is constantly betrayed by his vanity. Godlike he blandly assumes that he can express everything in words whereas the things one loves, lives, and dies for are not, in the last analysis completely expressible in words.

I sometimes think that perhaps our minds are too weak to grasp joy or sorrow except in small things...In the big things joy and sorrow are just alike - overwhelming. At least, we only get them bit by bit, in tiny flashes - in waves - that our minds can't stand for very long. p 199

After all, I don't see why I am always asking for private, individual, selfish miracles when every year there are miracles like white dogwood.

It is only in solitude that I ever find my own core.

One should lie empty, open, choiceless as a beach—waiting for a gift from the sea.

Arranging a bowl of flowers in the morning sun can give a sense of quiet in a crowded day - like writing a poem, or saying a prayer.

Can one make the future a substitute for the present? And what guarantee have we that the future will be any better if we neglect the present?

By and large, mothers and housewives are the only workers who do not have regular time off. They are the great vacationless class.

But the bond—the bond of romantic love is something else. It has so little to do with propinquity or habit or space or time or life itself. It leaps across all of them, like a rainbow—or a glance.

For life today in America is based on the premise of ever-widening circles of contact and communication. It involves not only family demands, but community demands, national demands, international demands on the good citizen, through social and cultural pressures, through newspapers, magazines, radio programs, political drives, charitable appeals, and so on. My mind reels in it, What a circus act we women perform every day of our lives. It puts the trapeze artist to shame. Look at us. We run a tight rope daily, balancing a pile of books on the head. Baby-carriage, parasol, kitchen chair, still under control. Steady now!

Patience, patience, patience, is what the sea teaches. Patience and faith. One should lie empty, open, choiceless as a beach—waiting for a gift from the sea.

I feel a hunger now- a real hunger-for letting the pool still itself & seeing the reflections.

It isn't for the moment you are stuck that you need courage, but for the long uphill climb back to sanity, faith and security.

Only when one is connected to one's inner core is one connected to others. And, for me, the core, the inner spring, can best be re-found through solitude.

Only in growth, reform, and change, paradoxically enough, is true security to be found.

If one sets aside time for a business appointment, a trip to the hairdresser, a social engagement or a shopping expedition, that time is accepted as inviolable. But if one says: I cannot come because that is my hour to be alone, one is considered rude, egotistical or strange. What a commentary on our civilization, when being alone is considered suspect; when one has to apologize for it, make excuses, hide the fact that one practices it—like a secret vice!

Out of the welter of life, a few people are selected for us by the accident of temporary confinement in the same circle. We never would have chosen these neighbors; life chose them for us. But thrown together on this island of living, we stretch to understand each other and are invigorated by the stretching. The difficulty with big city environment is that if we select—and we must in order to live and breathe and work in such crowded conditions—we tend to select people like ourselves, a very monotonous diet. All hors d’oeuvres and no meat; or all sweets and no vegetables, depending on the kind of people we are. But however much the diet may differ between us, one thing is fairly certain: we usually select the known, seldom the strange. We tend not to choose the unknown which might be a shock or a disappointment or simply a little difficult to cope with. And yet it is the unknown with all its disappointments and surprises that is the most enriching.

I promise to respect and protect your aloneness, knowing that everything created must have its period of darkness: child and bulb, poem and personality. I promise not to pry into your loneliness, never to tear at the bud with frightened fingers to make sure there is a flower inside. I believe in the flower.

Tragedy is the common lot of man. 'So many people have lost children' I remind myself. pp 178-179 This tragedy is such an inextricable part of my story that it cannot be left out of an honest record. Suffering - no matter how multiplied - is always individual. p 179

Only when one is connected to one’s own core is one connected to others, I am beginning to discover. And, for me, the core, the inner spring, can best be refound through solitude.

I had the feeling, when the thoughts first clarified on paper, that my experience was very different from other people’s. (Are we all under this illusion?)

I am very fond of the oyster shell. It is humble and awkward and ugly. It is slate-colored and unsymmetrical. Its form is not primarily beautiful but functional. I make fun of its knobbiness. Sometimes I resent its burdens and excrescences. But its tireless adaptability and tenacity draw my astonished admiration and sometimes even my tears. And it is comfortable in its familiarity, its homeliness, like old garden gloves when have molded themselves perfectly to the shape of the hand. I do not like to put it down. I will not want to leave it.

The collector walks with blinders on; he sees nothing but the prize.

remind me that woman must be still as the axis of a wheel in the midst of her activities; that she must be the pioneer in achieving this stillness, not only for her own salvation, but for the salvation of family life, of society, perhaps even of our civilization.

And then, some morning in the second week, the mind wakes, comes to life again. Not in a city sense—no—but beach-wise. It begins to drift, to play, to turn over in gentle careless rolls like those lazy waves on the beach. One never knows what chance treasures these easy unconscious rollers may toss up, on the smooth white sand of the conscious mind; what perfectly rounded stone, what rare shell from the ocean floor. Perhaps a channeled whelk, a moon shell, or even an argonaut.

I do not believe that sheer suffering teaches. If suffering alone taught, all the world would be wise, since everyone suffers. To suffering must be added mourning, understanding, patience, love, openness and the willingness to remain vulnerable.

I feel we are all islands-in a common sea. We are all, in the last analysis, alone. When one is a stranger to oneself then one is estranged from others too. If one is out of touch with oneself, then one cannot touch others.

We walk up the beach under the stars. We feel stretched, expanded to take in their compass. They pour into us until we are filled with stars, up to the brim. This is what one thirsts for, I realize, after the smallness of the day, of work, of details, of intimacy—even of communication, one thirsts for the magnitude and universality of a night full of stars, pouring into one like a fresh tide.

A good relationship has a pattern like a dance and is built on some of the same rules. The partners do not need to hold on tightly, because they move confidently in the same pattern, intricate but gay and swift and free, like a country dance of Mozart’s. To touch heavily would be to arrest the pattern and freeze the movement, to check the endlessly changing beauty of its unfolding. There is no place here for the possessive clutch, the clinging arm, the heavy hand; only the barest touch in passing. Now arm in arm, now face to face, now back to back—it does not matter which. Because they know they are partners moving to the same rhythm, creating a pattern together, and being invisibly nourished by it.

There is, of course, always the personal satisfaction of writing down one's own experiences so they may be saved, caught and pinned under glass, hoarded against the winter of forgetfulness. Time has been cheated a little, at least, in one's own life, and a personal, trivial immortality of an old self assured.

Every relationship seems simple at its start. Two people listening to each other, two shells meeting each other, making one world between them. There are no others in the perfect unity of that instant, no other people or things or interests. It is free of ties or claims, unburdened by responsibilities, by worry about the future or debts to the past. And then how swiftly, how inevitably the perfect unity is invaded; the relationship changes; it becomes complicated, encumbered by its contact with the world.

And so I miss the fertilization that might come from a contact. And for me--yes, I think I might as well admit it--fertilization does come a great deal from contacts. Why then do I avoid them--in a sort of false pride--shyness--timorous modesty? I used to be afraid of falling in love with people--or having them think I was--that I was chasing them (how ridiculous--I am actually always running away!) but now surely--I should be mature enough to be over that. I am no longer afraid of falling in love, and the other false modesties should vanish. I cannot bear to think "par delicatesse j'ai perdu ma vie." (Because of discretion I have lost my life).

The world today does not understand, in either man or woman, the need to be alone. How inexplicable it seems. Anything else will be accepted as a better excuse. If one sets aside time for a business appointment, a trip to the hairdresser, a social engagement, or a shopping expedition, that time is accepted as inviolable. But if one says: I cannot come because that is my hour to be alone, one is considered rude, egotistical, or strange. What a commentary on our civilization, when being alone is considered suspect; when one has to apologize for it, make excuses, hide the fact that one practices it--like a secret vice!

A good relationship has a pattern like a dance and is built on some of the same rules. The partners do not need to hold on tightly, because they move confidently in the same pattern, intricate but gay and swift and free, like a country dance of Mozart's. To touch heavily would be to arrest the pattern and freeze the movement, to check the endlessly changing beauty of its unfolding. There is no place here for the possessive clutch, the clinging arm, the heavy hand, only the barest touch in passing. Now arm in arm, now face to face, now back to back -- it does not matter which because they know they are partners moving to the same rhythm, creating a pattern together, and being invisibly nourished by it. The joy of such a pattern is...the joy of living in the moment. Lightness of touch and living in the moment are intertwined. One cannot dance well unless one is completely in time with the music, not leaning back to the last step or pressing forward to the next one, but poised directly on the present step as it comes... But how does one learn this technique of the dance? Why is it so difficult? What makes us hesitate and stumble? It is fear, I think, that makes one cling nostalgically to the last moment or clutch greedily toward the next. [And fear] can only be exorcised by its opposite: love.

There is, of course, always the personal satisfaction of writing down one's experiences so they may be saved, caught and pinned under glass, hoarded against the winter of forgetfulness. Time has been cheated a little, at least in one's own life, and a personal, trivial immortality of an old self assured. And there is another personal satisfaction: that of the people who like to recount their adventures, the diary-keepers, the story-tellers, the letter-writers, a strange race of people who feel half cheated of an experience unless it is retold. It does not really exist until it is put into words. As though a little doubting or dull, they could not see it until it is repeated. For, paradoxically enough, the more unreal an experience becomes - translated from real action into unreal words, dead symbols for life itself - the more vivid it grows. Not only does it seem more vivid, but its essential core becomes clearer. One says excitedly to an audience, 'Do you see - I can't tell you how strange it was - we all of us felt...' although actually, at the time of incident, one was not conscious of such a feeling, and only became so in the retelling. It is as inexplicable as looking all afternoon at a gray stone of a beach, and not realizing, until one tries to put it on canvas, that is in reality bright blue.

Here the bonds of marriage are formed. For marriage, which is always spoken of as a bond becomes actually, in this stage, many bonds, many strands, of different texture and strength, making up a web that is taut and firm. The web is fashioned of love. Yes, but many kinds of love: romantic love first, then a slow-growing devotion and, playing through these, a constantly rippling companionship. It is made of loyalties, and interdependencies, and shared experiences. It is woven of memories of meeting and conflicts; of triumphs and disappointments. It is a web of communication, a common language, and the acceptance of lack of language, too; a knowledge of like and dislikes, of habits and reactions, both physical and mental. It is a web of instincts and intuitions, and known and unknown exchanges. The web of marriage is made by propinquity, in the day to day living side by side, looking outward and working outward in the same direction. It is woven in space and in time of the substance of life itself.

The artist knows he must be alone to create; the writer, to work out his thoughts; the musician, to compose; the saint, to pray. But women need solitude in order to find again the true essence of themselves: that firm strand which will be the indispensable center of a whole web of human relationships. She must find that inner stillness which Charles Morgan describes as 'the stilling of the soul within the activities of the mind and body so that it might be still as the axis of a revolving wheel is still.' This beautiful image is to my mind the one that women could hold before their eyes. This is an end toward which we could strive--to be the still axis within the revolving wheel of relationships, obligations, and activities. Solitude alone is not the answer to this; it is only a step toward it, a mechanical aid, like the 'room of one's own' demanded for women, before they could make their place in the world. The problem is not entirely in finding a room of one's own, the time alone, difficult and necessary as that is. The problem is more how to still the soul in the midst of its activities. In fact, the problem is how to feed the soul.

We are all, in the last analysis, alone. And this basic state of solitude is not something we have any choice about. It is, as the poet Rilke says, "not something that one can take or leave. We are solitary. We may delude ourselves and act as though this were not so. That is all. But how much better it is to realize that we are so, yes, even to begin by assuming it. Naturally," he goes on to say, "we will turn giddy." Naturally. How one hates to think of oneself as alone. How one avoids it. It seems to imply rejection or unpopularity. An early wallflower panic still clings to the world. One will be left, one fears, sitting in a straight-backed chair alone, while the popular girls are already chosen and spinning around the dance floor with their hot-palmed partners. We seem so frightened today of being alone that we never let it happen. Even if family, friends and movies should fail, there is still the radio or the television to fill up the void. Women, who used to complain of loneliness, need never be alone any more. We can do our housework with soap-opera heroes at our side. Even day-dreaming was more creative than this; it demanded something of oneself and it fed the inner life. Now, instead of planting our solitude with our own dream blossoms, we choke the space with continuous music, chatter and companionship to which we do not even listen. It is simply there to fill the vacuum. When the noise stops there is no inner music to take its place. We must re-learn to be alone.

My life cannot implement in action the demands of all the people to whom my heart responds. I cannot marry all of them, or bear them all as children, or care for them all as I would my parents in illness or old age. Are not the here, the now, the individual and her relationships the casualties of modern life? The present is passed over in the race for the future, the here is neglected in favor of the there, and the individual is dwarfed by the enormity of the mass. America, which as the most glorious present still existing in the world today, hardly stops to enjoy it, in her insatiable appetite for the future. It may be our special function to emphasize again these neglected realities, not as a retreat from greater responsibilities, but as a first real step toward a deeper understanding and solution of them. When we start at the center of ourselves, we discover something worthwhile extending toward the periphery of the circle. We find again some of the joy in the now, some of the peace in the here, some of the love in me and thee which go to make up the kingdom of heaven on earth.