Revolution Of The Mind Quotes

The Paradoxical Commandments People are illogical, unreasonable, and self-centered. Love them anyway. If you do good, people will accuse you of selfish ulterior motives. Do good anyway. If you are successful, you will win false friends and true enemies. Succeed anyway. The good you do today will be forgotten tomorrow. Do good anyway. Honesty and frankness make you vulnerable. Be honest and frank anyway. The biggest men and women with the biggest ideas can be shot down by the smallest men and women with the smallest minds. Think big anyway. People favor underdogs but follow only top dogs. Fight for a few underdogs anyway. What you spend years building may be destroyed overnight. Build anyway. People really need help but may attack you if you do help them. Help people anyway. Give the world the best you have and you'll get kicked in the teeth. Give the world the best you have anyway.

It is ordained in the eternal constitution of things, that men of intemperate minds cannot be free. Their passions forge their fetters.

I know my sister like I know my own mind, you will never find anyone as trusting or as kind.

Don't exist. Live. Get out, explore. Thrive. Challenge authority. Challenge yourself. Evolve. Change forever. Become who you say you always will. Keep moving. Don't stop. Start the revolution. Become a freedom fighter. Become a superhero. Just because everyone doesn't know your name doesn't mean you dont matter. Are you happy? Have you ever been happy? What have you done today to matter? Did you exist or did you live? How did you thrive? Become a chameleon-fit in anywhere. Be a rockstar-stand out everywhere. Do nothing, do everything. Forget everything, remember everyone. Care, don't just pretend to. Listen to everyone. Love everyone and nothing at the same time. Its impossible to be everything,but you can't stop trying to do it all. All I know is that I have no idea where I am right now. I feel like I am in training for something, making progress with every step I take. I fear standing still. It is my greatest weakness. I talk big, but often don't follow through. That's my biggest problem. I don't even know what to think right now. It's about time I start to take a jump. Fuck starting to take. Just jump-over everything. Leap. It's time to be aggressive. You've started to speak your mind, now keep going with it, but not with the intention of sparking controversy or picking a germane fight. Get your gloves on, it's time for rebirth. There IS no room for the nice guys in the history books. THIS IS THE START OF A REVOLUTION. THE REVOLUTION IS YOUR LIFE. THE GOAL IS IMMORTALITY. LET'S LIVE, BABY. LET'S FEEL ALIVE AT ALL TIMES. TAKE NO PRISONERS. HOLD NO SOUL UNACCOUNTABLE, ESPECIALLY NOT YOUR OWN. IF SOMETHING DOESN'T HAPPEN, IT'S YOUR FAULT. Make this moment your reckoning. Your head has been held under water for too long and now it is time to rise up and take your first true breath. Do everything with exact calculation, nothing without meaning. Do not make careful your words, but make no excuses for what you say. Fuck em' all. Set a goal for everyday and never be tired.

As they passed the rows of houses they saw through the open doors that men were sweeping and dusting and washing dishes, while the women sat around in groups, gossiping and laughing. What has happened?' the Scarecrow asked a sad-looking man with a bushy beard, who wore an apron and was wheeling a baby carriage along the sidewalk. Why, we've had a revolution, your Majesty -- as you ought to know very well,' replied the man; 'and since you went away the women have been running things to suit themselves. I'm glad you have decided to come back and restore order, for doing housework and minding the children is wearing out the strength of every man in the Emerald City.' Hm!' said the Scarecrow, thoughtfully. 'If it is such hard work as you say, how did the women manage it so easily?' I really do not know,' replied the man, with a deep sigh. 'Perhaps the women are made of cast-iron.

If it ever occurs to people to value the honour of the mind equally with the honour of the body, we shall get a social revolution of a quite unparalleled sort.

He suddenly understood the message of so many spiritual teachers that the only revolution that can work is the inner transformation of every human being.

The battles over women's bodies can be won only by a revolution of the mind

Revolutions are won with blood, not words.

There are So many positions of Love: Each curve on a branch, The thousand different ways Your eyes can embrace us, The infinite shapes your Mind can draw, The spring Orchestra of scents, The currents of light combusting Like passionate lips, The revolution of Existence's skirt Whose folds contain other worlds. Your every sigh that falls against His inconceivable Omnipresent Body.

Each of you must decide where you stand. All we ask is that you refuse to kneel. You are the people. You have the power. Open your eyes. Open your minds. Then close the fingers on your hand.

Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets

The inner revolution will not be televised or sold on the Internet. It must take place within one's own mind and heart.

Had you but seen it, I promise you, your high-minded principles would have melted like candle wax. Never would you have wished such beauty away.

The only real revolution is in the enlightenment of the mind and the improvement of character, the only real emancipation is individual, and the only real revolutionists are philosophers and saints.

this is the 21st century and we need to redefine r/evolution. this planet needs a people’s r/evolution. a humanist r/evolution. r/evolution is not about bloodshed or about going to the mountains and fighting. we will fight if we are forced to but the fundamental goal of r/evolution must be peace. we need a r/evolution of the mind. we need a r/evolution of the heart. we need a r/evolution of the spirit. the power of the people is stronger than any weapon. a people’s r/evolution can’t be stopped. we need to be weapons of mass construction. weapons of mass love. it’s not enough just to change the system. we need to change ourselves. we have got to make this world user friendly. user friendly. are you ready to sacrifice to end world hunger. to sacrifice to end colonialism. to end neo-colonialism. to end racism. to end sexism. r/evolution means the end of exploitation. r/evolution means respecting people from other cultures. r/evolution is creative. r/evolution means treating your mate as a friend and an equal. r/evolution is sexy. r/evolution means respecting and learning from your children. r/evolution is beautiful. r/evolution means protecting the people. the plants. the animals. the air. the water. r/evolution means saving this planet. r/evolution is love.

No single man makes history. History cannot be seen, just as one cannot see grass growing. Wars and revolutions, kings and Robespierres, are history's organic agents, its yeast. But revolutions are made by fanatical men of action with one-track mind, geniuses in their ability to confine themselves to a limited field. They overturn the old order in a few hours or days, the whole upheaval takes a few weeks or at most years, but the fanatical spirit that inspired the upheavals is worshiped for decades thereafter, for centuries.

The truth, indeed, is out—but the ears to hear it and the minds to learn from it seem to have been atrophied by a cultivated ignorance and a nearly total loss of critical insight.

4. Religion. Your reason is now mature enough to examine this object. In the first place, divest yourself of all bias in favor of novelty & singularity of opinion... shake off all the fears & servile prejudices, under which weak minds are servilely crouched. Fix reason firmly in her seat, and call to her tribunal every fact, every opinion. Question with boldness even the existence of a God; because, if there be one, he must more approve of the homage of reason, than that of blindfolded fear. You will naturally examine first, the religion of your own country. Read the Bible, then as you would read Livy or Tacitus. The facts which are within the ordinary course of nature, you will believe on the authority of the writer, as you do those of the same kind in Livy and Tacitus. The testimony of the writer weighs in their favor, in one scale, and their not being against the laws of nature, does not weigh against them. But those facts in the Bible which contradict the laws of nature, must be examined with more care, and under a variety of faces. Here you must recur to the pretensions of the writer to inspiration from God. Examine upon what evidence his pretensions are founded, and whether that evidence is so strong, as that its falsehood would be more improbable than a change in the laws of nature, in the case he relates. For example in the book of Joshua we are told the sun stood still several hours. Were we to read that fact in Livy or Tacitus we should class it with their showers of blood, speaking of statues, beasts, &c. But it is said that the writer of that book was inspired. Examine therefore candidly what evidence there is of his having been inspired. The pretension is entitled to your inquiry, because millions believe it. On the other hand you are astronomer enough to know how contrary it is to the law of nature that a body revolving on its axis as the earth does, should have stopped, should not by that sudden stoppage have prostrated animals, trees, buildings, and should after a certain time have resumed its revolution, & that without a second general prostration. Is this arrest of the earth's motion, or the evidence which affirms it, most within the law of probabilities? You will next read the New Testament. It is the history of a personage called Jesus. Keep in your eye the opposite pretensions: 1, of those who say he was begotten by God, born of a virgin, suspended & reversed the laws of nature at will, & ascended bodily into heaven; and 2, of those who say he was a man of illegitimate birth, of a benevolent heart, enthusiastic mind, who set out without pretensions to divinity, ended in believing them, and was punished capitally for sedition, by being gibbeted, according to the Roman law, which punished the first commission of that offence by whipping, & the second by exile, or death in fureâ. ...Do not be frightened from this inquiry by any fear of its consequences. If it ends in a belief that there is no God, you will find incitements to virtue in the comfort and pleasantness you feel in its exercise, and the love of others which it will procure you... In fine, I repeat, you must lay aside all prejudice on both sides, and neither believe nor reject anything, because any other persons, or description of persons, have rejected or believed it... I forgot to observe, when speaking of the New Testament, that you should read all the histories of Christ, as well of those whom a council of ecclesiastics have decided for us, to be Pseudo-evangelists, as those they named Evangelists. Because these Pseudo-evangelists pretended to inspiration, as much as the others, and you are to judge their pretensions by your own reason, and not by the reason of those ecclesiastics. Most of these are lost... [Letter to his nephew, Peter Carr, advising him in matters of religion, 1787]

There were plotters, there was no doubt about it. Some had been ordinary people who'd had enough. Some were young people with no money who objected to the fact that the world was run by old people who were rich. Some were in it to get girls. And some had been idiots as mad as Swing, with a view of the world just as rigid and unreal, who were on the side of what they called 'the people'. Vimes had spent his life on the streets, and had met decent men and fools and people who'd steal a penny from a blind beggar and people who performed silent miracles or desperate crimes every day behind the grubby windows of little houses, but he'd never met The People. People on the side of The People always ended up disappointed, in any case. They found that The People tended not to be grateful or appreciative or forward-thinking or obedient. The People tended to be small-minded and conservative and not very clever and were even distrustful of cleverness. And so the children of the revolution were faced with the age-old problem: it wasn't that you had the wrong kind of government, which was obvious, but that you had the wrong kind of people. As soon as you saw people as things to be measured, they didn't measure up. What would run through the streets soon enough wouldn't be a revolution or a riot. It'd be people who were frightened and panicking. It was what happened when the machinery of city life faltered, the wheels stopped turning and all the little rules broke down. And when that happened, humans were worse than sheep. Sheep just ran; they didn't try to bite the sheep next to them.

We are the generation of Social Media, Our biggest Revolution is a Tweet of 141 Characters.

Life is but a carousel of four seasons. Unpredictable for the most part. Happy. Unhappy. Content. Searching. Mess up the order, and they still rebound at one point or another. I’ve learned that revolution can be inward or outward. A move across the country to gain perspective. A change of heart and mind to gain sanity. But the point is to revolt when the season changes. If only to quench your thirst, revolt.

Freedom, "that terrible word inscribed on the chariot of the storm," is the motivating principle of all revolutions. Without it, justice seems inconceivable to the rebel's mind. There comes a time, however, when justice demands the suspension of freedom. Then terror, on a grand or small scale, makes its appearance to consummate the revolution. Every act of rebellion expresses a nostalgia for innocence and an appeal to the essence of being. But one day nostalgia takes up arms and assumes the responsibility of total guilt; in other words, adopts murder and violence.

Men are qualified for civil liberty in exact proportion to their disposition to put moral chains upon their own appetites, — in proportion as their love to justice is above their rapacity,—in proportion as their soundness and sobriety of understanding is above their vanity and presumption,—in proportion as they are more disposed to listen to the counsels of the wise and good, in preference to the flattery of knaves. Society cannot exist, unless a controlling power upon will and appetite be placed somewhere; and the less of it there is within, the more there must be without. It is ordained in the eternal constitution of things, that men of intemperate minds cannot be free. Their passions forge their fetters.

The greatest revolution of our generation is the discovery that human beings by changing the inner attitudes of their minds, can change the outer aspects of their lives

The whole time I pretend I have mental telepathy. And with my mind only, I’ll say — or think? — to the target, 'Don’t do it. Don’t go to that job you hate. Do something you love today. Ride a roller coaster. Swim in the ocean naked. Go to the airport and get on the next flight to anywhere just for the fun of it. Maybe stop a spinning globe with your finger and then plan a trip to that very spot; even if it’s in the middle of the ocean you can go by boat. Eat some type of ethnic food you’ve never even heard of. Stop a stranger and ask her to explain her greatest fears and her secret hopes and aspirations in detail and then tell her you care because she is a human being. Sit down on the sidewalk and make pictures with colorful chalk. Close your eyes and try to see the world with your nose—allow smells to be your vision. Catch up on your sleep. Call an old friend you haven’t seen in years. Roll up your pant legs and walk into the sea. See a foreign film. Feed squirrels. Do anything! Something! Because you start a revolution one decision at a time, with each breath you take. Just don’t go back to thatmiserable place you go every day. Show me it’s possible to be an adult and also be happy. Please. This is a free country. You don’t have to keep doing this if you don’t want to. You can do anything you want. Be anyone you want. That’s what they tell us at school, but if you keep getting on that train and going to the place you hate I’m going to start thinking the people at school are liars like the Nazis who told the Jews they were just being relocated to work factories. Don’t do that to us. Tell us the truth. If adulthood is working some death-camp job you hate for the rest of your life, divorcing your secretly criminal husband, being disappointed in your son, being stressed and miserable, and dating a poser and pretending he’s a hero when he’s really a lousy person and anyone can tell that just by shaking his slimy hand — if it doesn’t get any better, I need to know right now. Just tell me. Spare me from some awful fucking fate. Please.

This society [Jesuits] has been a greater calamity to mankind than the French Revolution, or Napoleon's despotism or ideology. It has obstructed the progress of reformation and the improvement of the human mind in society much longer and more fatally. {Letter to Thomas Jefferson, November 4, 1816. Adams wrote an anonymous 4 volume work on the destructive history of the Jesuits}

People want only special revolutions, in externals, in politics, and so on. But that's just tinkering. What is really is called for is a revolution of the human mind.

Their boredom becomes more and more terrible. They realize that they’ve been tricked and burn with resentment. Every day of their lives they read the newspapers and went to the movies. Both fed them on lynchings, murder, sex crimes, explosions, wrecks, love nests, fires, miracles, revolutions, war. This daily diet made sophisticates of them. The sun is a joke. Oranges can’t titillate their jaded palates. Nothing can ever be violent enough to make taut their slack minds and bodies. They have been cheated and betrayed. They have slaved and saved for nothing.

How does one man assert his power over another, Winston?“ Winston thought. “By making him suffer”, he said. “Exactly. By making him suffer. Obedience is not enough. Unless he is suffering, how can you be sure that he is obeying your will and not his own? Power is in inflicting pain and humiliation. Power is in tearing human minds to pieces and putting them together again in new shapes of your own choosing. Do you begin to see, then, what kind of world we are creating? It is the exact opposite of the stupid hedonistic Utopias that the old reformers imagined. A world of fear and treachery is torment, a world of trampling and being trampled upon, a world which will grow not less but MORE merciless as it refines itself. Progress in our world will be progress towards more pain. The old civilizations claimed that they were founded on love or justice. Ours is founded upon hatred. In our world there will be no emotions except fear, rage, triumph, and self-abasement. Everything else we shall destroy – everything. Already we are breaking down the habits of thought which have survived from before the Revolution. We have cut the links between child and parent, and between man and man, and between man and woman. No one dares trust a wife or a child or a friend any longer. But in the future there will be no wives and no friends. Children will be taken from their mothers at birth, as one takes eggs from a hen. The sex instinct will be eradicated. Procreation will be an annual formality like the renewal of a ration card. We shall abolish the orgasm. Our neurologists are at work upon it now. There will be no loyalty, except loyalty towards the Party. There will be no love, except the love of Big Brother. There will be no laughter, except the laugh of triumph over a defeated enemy. There will be no art, no literature, no science. When we are omnipotent we shall have no more need of science. There will be no distinction between beauty and ugliness. There will be no curiosity, no enjoyment of the process of life. All competing pleasures will be destroyed.

If you want a revolution/grow a new mind/and do it quietly if you can

And in the darkness I smile at life, as if I were the possessor of charm which would enable me to transform all that is evil and tragical into serenity and happiness. But when I search my mind for the cause of this joy, I find there is no cause, and can only laugh at myself.

Find out what it means to die - not physically, that's inevitable - but to die to everything that is known, to die to your family, to your attachments, to all the things that you have accumulated, the known, the known pleasures, the known fears. Die to that every minute and you will see what it means to die so that the mind is made fresh, young, and therefore innocent, so that there is incarnation not in a next life, but the next day.

Every revolution was first a thought in one man's mind, and when the same thought occurs to another man, it is the key to that era.

Innovation is deviance which means that the rebellious personality is a natural resource for practical creativity. As an innovator, you need to reject the old to establish a new, better, status quo. And one of the most powerful sources of newness is the rebel or maverick, mind.

A reform happens when you change the policy of the government; a revolution happens when you change the mind-set of a country.

If we truly loved ourselves, we’d never harm another. That is a truly revolutionary, celebratory mode of self-care.

But I confess that "my mind to me a kingdom is"--not! Rather it is a fantastical republic, daily troubled by more revolutions than ever occurred in South America ...

To give freedom is still more easy. It is not necessary to guide; it only requires to let go the rein. But to form a free government; that is, to temper together these opposite elements of liberty and restraint in one work, requires much thought, deep reflection, a sagacious, powerful, and combining mind.

Revolution must take place within one's own mind.

Meditation is a balancing act between attention and relaxation.

The link between literacy and revolutions is a well-known historical phenomenon. The three great revolutions of modern European history -- the English, the French and the Russian -- all took place in societies where the rate of literacy was approaching 50 per cent. Literacy had a profound effect on the peasant mind and community. It promotes abstract thought and enables the peasant to master new skills and technologies, Which in turn helps him to accept the concept of progress that fuels change in the modern world.

A revolution on a world scale will take a very long time. But it is also possible to recognize that it is already starting to happen. The easiest way to get our minds around it is to stop thinking about revolution as a thing — “the” revolution, the great cataclysmic break—and instead ask “what is revolutionary action?” We could then suggest: revolutionary action is any collective action which rejects, and therefore confronts, some form of power or domination and in doing so, reconstitutes social relations—even within the collectivity—in that light. Revolutionary action does not necessarily have to aim to topple governments. Attempts to create autonomous communities in the face of power (using Castoriadis’ definition here: ones that constitute themselves, collectively make their own rules or principles of operation, and continually reexamine them), would, for instance, be almost by definition revolutionary acts. And history shows us that the continual accumulation of such acts can change (almost) everything.

What would make a feather rot? He looks at the forest, and then, closes his eyes. Focusing his mind, he searches for any sign of death in the forest, but nothing.

Every revolution starts with the aim to help the poor, but when the poor get it they forget who they were and become the new oppressors. The cycle goes on forever

In the last 10 years, we have seen a rise in selfishness: selfies, self-absorbed people, superficiality, self-degradation, apathy, and self-destruction. So I challenge all of you to take initiative to change this programming. Instead of celebrating the ego, let's flip the script and celebrate the heart. Let's put the ego and celebrity culture to sleep, and awaken the conscience. This is the battle we must all fight together to win back our humanity. To save our future and our children.

People on the side of The People always ended up disappointed, in any case. They found that The People tended not to be grateful or appreciative or forward-thinking or obedient. The People tended to be small-minded and conservative and not very clever and were even distrustful of cleverness. And so the children of the revolution were faced with the age-old problem: it wasn’t that you had the wrong kind of government, which was obvious, but that you had the wrong kind of people.

Tom Paine has almost no influence on present-day thinking in the United States because he is unknown to the average citizen. Perhaps I might say right here that this is a national loss and a deplorable lack of understanding concerning the man who first proposed and first wrote those impressive words, 'the United States of America.' But it is hardly strange. Paine's teachings have been debarred from schools everywhere and his views of life misrepresented until his memory is hidden in shadows, or he is looked upon as of unsound mind. We never had a sounder intelligence in this Republic. He was the equal of Washington in making American liberty possible. Where Washington performed Paine devised and wrote. The deeds of one in the Weld were matched by the deeds of the other with his pen. Washington himself appreciated Paine at his true worth. Franklin knew him for a great patriot and clear thinker. He was a friend and confidant of Jefferson, and the two must often have debated the academic and practical phases of liberty. I consider Paine our greatest political thinker. As we have not advanced, and perhaps never shall advance, beyond the Declaration and Constitution, so Paine has had no successors who extended his principles. Although the present generation knows little of Paine's writings, and although he has almost no influence upon contemporary thought, Americans of the future will justly appraise his work. I am certain of it. Truth is governed by natural laws and cannot be denied. Paine spoke truth with a peculiarly clear and forceful ring. Therefore time must balance the scales. The Declaration and the Constitution expressed in form Paine's theory of political rights. He worked in Philadelphia at the time that the first document was written, and occupied a position of intimate contact with the nation's leaders when they framed the Constitution. Certainly we may believe that Washington had a considerable voice in the Constitution. We know that Jefferson had much to do with the document. Franklin also had a hand and probably was responsible in even larger measure for the Declaration. But all of these men had communed with Paine. Their views were intimately understood and closely correlated. There is no doubt whatever that the two great documents of American liberty reflect the philosophy of Paine. ...Then Paine wrote 'Common Sense,' an anonymous tract which immediately stirred the fires of liberty. It flashed from hand to hand throughout the Colonies. One copy reached the New York Assembly, in session at Albany, and a night meeting was voted to answer this unknown writer with his clarion call to liberty. The Assembly met, but could find no suitable answer. Tom Paine had inscribed a document which never has been answered adversely, and never can be, so long as man esteems his priceless possession. In 'Common Sense' Paine flared forth with a document so powerful that the Revolution became inevitable. Washington recognized the difference, and in his calm way said that matters never could be the same again. It must be remembered that 'Common Sense' preceded the declaration and affirmed the very principles that went into the national doctrine of liberty. But that affirmation was made with more vigor, more of the fire of the patriot and was exactly suited to the hour... Certainly [the Revolution] could not be forestalled, once he had spoken. {The Philosophy of Paine, June 7, 1925}

So shall we come to look at the world with new eyes. It shall answer the endless inquiry of the intellect, — What is truth? and of the affections, — What is good? by yielding itself passive to the educated Will. ... Build, therefore, your own world. As fast as you conform your life to the pure idea in your mind, that will unfold its great proportions. A correspondent revolution in things will attend the influx of the spirit.

The Western States nervous under the beginning change. Texas and Oklahoma, Kansas and Arkansas, New Mexico, Arizona, California. A single family moved from the land. Pa borrowed money from the bank, and now the bank wants the land. The land company--that's the bank when it has land --wants tractors, not families on the land. Is a tractor bad? Is the power that turns the long furrows wrong? If this tractor were ours it would be good--not mine, but ours. If our tractor turned the long furrows of our land, it would be good. Not my land, but ours. We could love that tractor then as we have loved this land when it was ours. But the tractor does two things--it turns the land and turns us off the land. There is little difference between this tractor and a tank. The people are driven, intimidated, hurt by both. We must think about this. One man, one family driven from the land; this rusty car creaking along the highway to the west. I lost my land, a single tractor took my land. I am alone and bewildered. And in the night one family camps in a ditch and another family pulls in and the tents come out. The two men squat on their hams and the women and children listen. Here is the node, you who hate change and fear revolution. Keep these two squatting men apart; make them hate, fear, suspect each other. Here is the anlarge of the thing you fear. This is the zygote. For here "I lost my land" is changed; a cell is split and from its splitting grows the thing you hate--"We lost our land." The danger is here, for two men are not as lonely and perplexed as one. And from this first "we" there grows a still more dangerous thing: "I have a little food" plus "I have none." If from this problem the sum is "We have a little food," the thing is on its way, the movement has direction. Only a little multiplication now, and this land, this tractor are ours. The two men squatting in a ditch, the little fire, the side- meat stewing in a single pot, the silent, stone-eyed women; behind, the children listening with their souls to words their minds do not understand. The night draws down. The baby has a cold. Here, take this blanket. It's wool. It was my mother's blanket--take it for the baby. This is the thing to bomb. This is the beginning--from "I" to "we." If you who own the things people must have could understand this, you might preserve yourself. If you could separate causes from results, if you could know Paine, Marx, Jefferson, Lenin, were results, not causes, you might survive. But that you cannot know. For the quality of owning freezes you forever into "I," and cuts you off forever from the "we." The Western States are nervous under the begining change. Need is the stimulus to concept, concept to action. A half-million people moving over the country; a million more restive, ready to move; ten million more feeling the first nervousness. And tractors turning the multiple furrows in the vacant land.

You are not white, but a rainbow of colors. You are not black, but golden. You are not just a nationality, but a citizen of the world. You are not just for the right or left, but for what is right over the wrong. You are not just rich or poor, but always wealthy in the mind and heart. You are not perfect, but flawed. You are flawed, but you are just. You may just be conscious human, but you are also a magnificent reflection of God.

If a given idea has been held in the human mind for many generations, as almost all our common ideas have, it takes sincere and continued effort to remove it; and if it is one of the oldest we have in stock, one of the big, common, unquestioned world ideas, vast is the labor of those who seek to change it.

With the end of empire, we are coming to an end of the epoch of rights. We have entered the epoch of responsibilities, which requires new, more socially-minded human beings and new, more participatory and place-based concepts of citizenship and democracy.

People on the side of The People always ended up disappointed, in any case. They found that The People tended not to be grateful or appreciative or forward-thinking or obedient. The People tended to be small-minded and conservative and not very clever and were even distrustful of cleverness. And so the children of the revolution were faced with the age-old problem: it wasn't that you had the wrong kind of government, which was obvious, but that you had the wrong kind of people.

remember when God has answered you, it no longer matters who has been against you but for Him to answer you and change your story, you have to make up your mind to disobey the wrong order, change the status quo and BE DIFFERENT!

Robin’s mind was spinning with claret, or else he wouldn’t have managed what he said next. ‘Why won’t you dance with Letty?’ ‘I’m not looking to start a row.’ ‘No, really.’ ‘Please, Birdie.’ Ramy sighed. ‘You know how it is.’ ‘She wants you,’ Robin said. He’d only just realized this, and now that he said it out loud, it seemed so obvious that he felt stupid for not seeing it earlier. ‘Very badly. So why—’ ‘Don’t you know why?’ Their eyes met. Robin felt a prickle at the back of his neck. The space between them felt very charged, like the moment between lightning and thunder, and Robin had no idea what was going on or what would happen next, only that it all felt very strange and terrifying, like teetering over the edge of a windy, roaring cliff.

Maybe a life of devotion doesn’t need to be robes and chanting; maybe it’s just going through life with open eyes and an open mind, looking out for chances to help people and buzz on the altruistic zip it gives, like coins in Mario Land.

It is not in the still calm of life, or the repose of a pacific station, that great characters are formed,” Abigail Adams wrote to her son John Quincy Adams in the midst of the American Revolution, suggesting that “the habits of a vigorous mind are formed in contending with difficulties. Great necessities call out great virtues.

A revolution cannot progress without the fuel of terror. With time that relationship inverts: the revolution presses forward for the sake of terror. Like an artist, the man creating terror should be detached, cold-blooded. He must keep in mind that the energy of the terror he releases can consume him.

What about me?’ said Grantaire. ‘I’m here.’ ‘You?’ ‘Yes, me.’ ‘You? Rally Republicans! You? In defence of principles, fire up hearts that have grown cold!’ ‘Why not?’ ‘Are you capable of being good for something?’ ‘I have the vague ambition to be,’ said Grantaire. ‘You don’t believe in anything.’ ‘I believe in you.’ ‘Grantaire, will you do me a favour?’ ‘Anything. Polish your boots.’ ‘Well, don’t meddle in our affairs. Go and sleep off the effects of your absinthe.’ ‘You’re heartless, Enjolras.’ ‘As if you’d be the man to send to the Maine gate! As if you were capable of it!’ ‘I’m capable of going down Rue des Grès, crossing Place St-Michel, heading off along Rue Monsieur-le-Prince, taking Rue de Vaugirard, passing the Carmelite convent, turning into Rue d’Assas, proceeding to Rue du Cherche-Midi, leaving the Military Court behind me, wending my way along Rue des Vieilles-Tuileries, striding across the boulevard, following Chaussée du Maine, walking through the toll-gate and going into Richefeu’s. I’m capable of that. My shoes are capable of that.’ ‘Do you know them at all, those comrades who meet at Richefeu’s?' ‘Not very well. But we’re on friendly terms.’ ‘What will you say to them?’ ‘I’ll talk to them about Robespierre, of course! And about Danton. About principles.’ ‘You?’ ‘Yes, me. But I’m not being given the credit I deserve. When I put my mind to it, I’m terrific. I’ve read Prudhomme, I’m familiar with the Social Contract, I know by heart my constitution of the year II. “The liberty of the citizen ends where the liberty of another citizen begins.” Do you take me for a brute beast? I have in my drawer an old promissory note from the time of the Revolution. The rights of man, the sovereignty of the people, for God’s sake! I’m even a bit of an Hébertist. I can keep coming out with some wonderful things, watch in hand, for a whole six hours by the clock.’ ‘Be serious,’ said Enjolras. ‘I mean it,’ replied Grantaire. Enjolras thought for a few moments, and with the gesture of a man who had come to a decision, ‘Grantaire,’ he said gravely, ‘I agree to try you out. You’ll go to the Maine toll-gate.’ Grantaire lived in furnished lodgings very close to Café Musain. He went out, and came back five minutes later. He had gone home to put on a Robespierre-style waistcoat. ‘Red,’ he said as he came in, gazing intently at Enjolras. Then, with an energetic pat of his hand, he pressed the two scarlet lapels of the waistcoat to his chest. And stepping close to Enjolras he said in his ear, ‘Don’t worry.’ He resolutely jammed on his hat, and off he went.

[Y]our agricultural revolution is not an event like the Trojan War, isolated in the distant past and without relevance to your lives today. The work begun by those neolithic farmers in the Near East has been carried forward from one generation to the next without a single break, right into the present moment. It's the foundation of your vast civilization today in exactly the same way that it was the foundation of the very first farming village.

People think they understand things because they become familiar with them. This is only superficial knowledge. It is the knowledge of the astronomer who knows the names of the stars, the botanist who knows the classification of the leaves and flowers, the artist who knows the aesthetics of green and red. This is not to know nature itself- the earth and sky, green and red. Astronomer, botanist, and artist have done no more than grasp impressions and interpret them, each within the vault of his own mind. The more involved they become with the activity of the intellect, the more they set themselves apart and the more difficult it becomes to live naturally.

If we wanted to construct a basic philosophical attitude from these scientific utterances of Pauli's, at first we would be inclined to infer from them an extreme rationalism and a fundamentally skeptical point of view. In reality however, behind this outward display of criticism and skepticism lay concealed a deep philosophical interest even in those dark areas of reality of the human mind which elude the grasp of reason. And while the power of fascination emanating from Pauli's analyses of physical problems was admittedly due in some measure to the detailed and penetrating clarity of his formulations, the rest was derived from a constant contact with the field of creative processes, for which no rational formulation as yet exists.

Political economy tends to see work in capitalist societies as divided between two spheres: wage labor, for which the paradigm is always factories, and domestic labor – housework, childcare – relegated mainly to women. The first is seen primarily as a matter of creating and maintaining physical objects. The second is probably best seen as a matter of creating and maintaining people and social relations. [...] This makes it easier to see the two as fundamentally different sorts of activity, making it hard for us to recognize interpretive labor, for example, or most of what we usually think of as women’s work, as labor at all. To my mind it would probably be better to recognize it as the primary form of labor. Insofar as a clear distinction can be made here, it’s the care, energy, and labor directed at human beings that should be considered fundamental. The things we care most about – our loves, passions, rivalries, obsessions – are always other people; and in most societies that are not capitalist, it’s taken for granted that the manufacture of material goods is a subordinate moment in a larger process of fashioning people. In fact, I would argue that one of the most alienating aspects of capitalism is the fact that it forces us to pretend that it is the other way around, and that societies exist primarily to increase their output of things.

I have always been interested in this man. My father had a set of Tom Paine's books on the shelf at home. I must have opened the covers about the time I was 13. And I can still remember the flash of enlightenment which shone from his pages. It was a revelation, indeed, to encounter his views on political and religious matters, so different from the views of many people around us. Of course I did not understand him very well, but his sincerity and ardor made an impression upon me that nothing has ever served to lessen. I have heard it said that Paine borrowed from Montesquieu and Rousseau. Maybe he had read them both and learned something from each. I do not know. But I doubt that Paine ever borrowed a line from any man... Many a person who could not comprehend Rousseau, and would be puzzled by Montesquieu, could understand Paine as an open book. He wrote with a clarity, a sharpness of outline and exactness of speech that even a schoolboy should be able to grasp. There is nothing false, little that is subtle, and an impressive lack of the negative in Paine. He literally cried to his reader for a comprehending hour, and then filled that hour with such sagacious reasoning as we find surpassed nowhere else in American letters - seldom in any school of writing. Paine would have been the last to look upon himself as a man of letters. Liberty was the dear companion of his heart; truth in all things his object. ...we, perhaps, remember him best for his declaration: 'The world is my country; to do good my religion.' Again we see the spontaneous genius at work in 'The Rights of Man', and that genius busy at his favorite task - liberty. Written hurriedly and in the heat of controversy, 'The Rights of Man' yet compares favorably with classical models, and in some places rises to vaulting heights. Its appearance outmatched events attending Burke's effort in his 'Reflections'. Instantly the English public caught hold of this new contribution. It was more than a defense of liberty; it was a world declaration of what Paine had declared before in the Colonies. His reasoning was so cogent, his command of the subject so broad, that his legion of enemies found it hard to answer him. 'Tom Paine is quite right,' said Pitt, the Prime Minister, 'but if I were to encourage his views we should have a bloody revolution.' Here we see the progressive quality of Paine's genius at its best. 'The Rights of Man' amplified and reasserted what already had been said in 'Common Sense', with now a greater force and the power of a maturing mind. Just when Paine was at the height of his renown, an indictment for treason confronted him. About the same time he was elected a member of the Revolutionary Assembly and escaped to France. So little did he know of the French tongue that addresses to his constituents had to be translated by an interpreter. But he sat in the assembly. Shrinking from the guillotine, he encountered Robespierre's enmity, and presently found himself in prison, facing that dread instrument. But his imprisonment was fertile. Already he had written the first part of 'The Age of Reason' and now turned his time to the latter part. Presently his second escape cheated Robespierre of vengeance, and in the course of events 'The Age of Reason' appeared. Instantly it became a source of contention which still endures. Paine returned to the United States a little broken, and went to live at his home in New Rochelle - a public gift. Many of his old companions in the struggle for liberty avoided him, and he was publicly condemned by the unthinking. {The Philosophy of Paine, June 7, 1925}

It has happened that a species has tried to live in violation of the Law of Limited Competition. Or rather it has happened one time, in one human culture—ours. That’s what our agricultural revolution is all about. That’s the whole point of totalitarian agriculture: We hunt our competitors down, we destroy their food, and we deny them access to food. That’s what makes it totalitarian.

I have met only a very few people - and most of these were not Americans - who had any real desire to be free. Freedom is hard to bear. It can be objected that I am speaking of political freedom in spiritual terms, but the political institutions of any nation are always menaced and are ultimately controlled by the spiritual state of that nation. We are controlled here by our confusion, far more than we know, and the American dream has therefore become something much more closely resembling a nightmare, on the private, domestic, and international levels. Privately, we cannot stand our lives and dare not examine them; domestically, we take no responsibility for (and no pride in) what goes on in our country; and, internationally, for many millions of people, we are an unmitigated disaster. Whoever doubts this last statement has only to open his ears, his heart, his mind, to the testimony of - for example - any Cuban peasant or any Spanish poet, and ask himself what he would feel about us if he were the victim of our performance in pre-Castro Cuba or in Spain. We defend our curious role in Spain by referring to the Russian menace and the necessity of protecting the free world. It has not occurred to us that we have simply been mesmerized by Russia, and that the only real advantage Russia has in what we think of as a struggle between the East and the West is the moral history of the Western world. Russia's secret weapon is the bewilderment and despair and hunger of millions of people of whose existence we are scarecely aware. The Russian Communists are not in the least concerned about these people. But our ignorance and indecision have had the effect, if not of delivering them into Russian hands, of plunging them very deeply in the Russian shadow, for which effect - and it is hard to blame them - the most articulate among them, and the most oppressed as well, distrust us all the more... We are capable of bearing a great burden, once we discover that the burden is reality and arrive where reality is. Anyway, the point here is that we are living in an age of revolution, whether we will or no, and that America is the only Western nation with both the power, and, as I hope to suggest, the experience that may help to make these revolutions real and minimize the human damage.

Those who are close to us, when they die, divide our world. There is the world of the living, which we finally, in one way or another, succumb to, and then there is the domain of the dead that, like an imaginary friend (or foe) or a secret concubine, constantly beckons, reminding us of our loss. What is memory but a ghost that lurks at the corners of the mind, interrupting our normal course of life, disrupting our sleep in order to remind us of some acute pain or pleasure, something silenced or ignored? We miss not only their presence, or how they felt about us, but ultimately how they allowed us to feel about ourselves or them. (prologue)

Robin saw a great spider’s web in his mind then. Cotton from India to Britain, opium from India to China, silver becoming tea and porcelain in China, and everything flowing back to Britain. It sounded so abstract – just categories of use, exchange, and value – until it wasn’t; until you realized the web you lived in and the exploitations your lifestyle demanded, until you saw looming above it all the spectre of colonial labour and colonial pain. ‘It’s sick,’ he whispered. ‘It’s sick, it’s so sick . . .

If a woman had a right to wear a miniskirt, surely I had the right to choose my headscarf. My choice was a sign of independence of mind. Surely, to choose to wear what I wanted was an assertion of my feminism. I was a feminist, wasn't I? But I was to learn that choosing to wear the hijab is much easier than choosing to take it off. And that lesson was an important reminder of how truly "free" choice is.

though books, as Milton says, may be the embalming of mighty spirits, they are also the resurrection of rebellious, reactionary, fantastical, and wicked spirits! in books dwell all the demons and all the angels of the human mind. it is for this reason that a a bookshop -- especially a second-hand bookshop / antiquarian - is an arsenal of explosives, an armory of revolutions, an opium den of reaction. and just because books are the repository of all the redemptions and damnations, all the sanities and insanities, of the divine anarchy of the soul, they are still, as they have alwasys been, an object of suspicion to every kind of ruling authority. in a second-hand bookshop are the horns of the altar where all the outlawed thoughts of humanity can take refuge! here, like depserate bandits, hide all the reckless progeny of our wild, dark, self-lacerating hearts. a bookshop is powder-magazine, a dynamite-shed, a drugstore of poisons, a bar of intoxicants, a den of opiates, an island of sirens. of all the 'houses of ill fame' which a tyrant, a bureaucrat, a propagandist, a moralist, a champion of law and order, an advocate of keeping people ignorant for their own good, hurries past with averted eyes or threatens with this minions, a bookshop is the most flagrant. ~ autobiography

Let me outline briefly as I can what seem to me the characteristics of these opposite kinds of mind. I conceive a strip-miner to be a model exploiter, and as a model nurturer I take the old-fashioned idea or ideal of a farmer. The exploiter is a specialist, an expert; the nurturer is not. The standard of the exploiter is efficiency; the standard of the nurturer is care. The exploiter's goal is money, profit; the nurturer's goal is health -- his land's health, his own, his family's, his community's, his country's. Whereas the exploiter asks of a piece of land only how much and how quickly it can be made to produce, the nurturer asks a question that is much more complex and difficult: What is its carrying capacity? (That is: How much can be taken from it without diminishing it? What can it produce dependably for an indefinite time?) The exploiter wishes to earn as much as possible by as little work as possible; the nurturer expects, certainly, to have a decent living from his work, but his characteristic wish is to work as well as possible. The competence of the exploiter is in organization; that of the nurturer is in order -- a human order, that is, that accommodates itself both to other order and to mystery. The exploiter typically serves an institution or organization; the nurturer serves land, household, community, place. The exploiter thinks in terms of numbers, quantities, "hard facts"; the nurturer in terms of character, condition, quality, kind.

[...] violent revolutions do not so much redistribute wealth as destroy it. There may be a redivision of the land, but the natural inequality of men soon re-creates an inequality of possessions and privileges, and raises to power a new minority with essentially the same instincts as in the old. The only real revolution is in the enlightenment of the mind and the improvement of character, the only real emancipation is individual, and the only real revolutionists are philosophers and saints.

Each person’s private trouble cannot be solved by a social revolution, because revolutions are destabilizing and dangerous. We have learned to live together and organize our complex societies slowly and incrementally, over vast stretches of time, and we do not understand with sufficient exactitude why what we are doing works. Thus, altering our ways of social being carelessly in the name of some ideological shibboleth (diversity springs to mind) is likely to produce far more trouble than good, given the suffering that even small revolutions generally produce.

Our brains contain one hundred billion nerve cells (neurons). Each neuron makes links with ten thousand other neurons to form an incredible three dimensional grid. This grid therefore contains a thousand trillion connections - that's 1,000,000,000,000,000 (a quadrillion). It's hard to imagine this, so let's visualise each connection as a disc that's 1mm thick. Stack up the quadrillion discs on top of each other and they will reach the sun (which is ninety-three million miles from the earth) and back, three times over.

Three years of changes, moves, uncertainties, upheavals; the war, the revolution; scenes of destruction, scenes of death, shelling, blown-up bridges, fires, ruins—all this turned suddenly into a huge, empty, waste space. The first real event since the long interruption was this vertiginous home-coming by train, in the knowledge that his home was still safe, still existing somewhere, with every smallest stone in it dear to him. This was the point of life, this was experience, this was the quest of adventure seekers and what artists had in mind—this coming home to your family, to yourself, this renewal of life.

People on the side of The People always ended up disappointed, in any case. They found that The People tended not to be grateful or appreciative or forward-thinking or obedient. The People tended to be small-minded and conservative and not very clever and were even distrustful of cleverness. And so, the children of the revolution were faced with the age-old problem: it wasn’t that you had the wrong kind of government, which was obvious, but that you had the wrong kind of people. As soon as you saw people as things to be measured, they didn’t measure up. What

Clue in, Ally,” he immediately volleyed, “Watchin’ the Rock Chicks, I know exactly what does and does not fly with you, and just like every one of those men when their women serves up attitude, I don’t give a shit. And, just sayin’, that attitude, just like with them, is why I’m with you.” “What?” I bit out. “Babe, every one of those guys had pussy lined up at the door. Bitches were gagging for it. They’d do anything to get their hooks into those men and those men knew it. They didn’t want a woman who’d do anything. They wanted a woman who knew her own mind and wouldn’t do anything. Not a single one of your posse lets their man walk all over them. And not a single one lets them get away with shit. At least not without dishin’ up a fair amount of attitude before they let them get away with it which is the definition of not letting them get away with it.

From a balanced reading of the Ten Commandments, we can only assume that God would prefer you to have gay sex than to covet your neighbor’s oxen. If you’d had a terrible day at work and had to do some sinning, just to unwind, the Commandments are clear about which sin is considered more unholy. “God, I’ve had a terrible day at work; I’ve got to let off some steam. Either I’m going to have sex with Terry or I’m going to covet my neighbor’s oxen.” “What?! No, you mustn’t do that; you better go hang out with Terry.” “Thank you, Lord. I’m going to slide my erect penis right up Terry’s anus.” “Fair enough, my son; I don’t really have a policy on that. I will ask, though, that you don’t look over next door’s fence at them grazing oxen, then imagine in your mind, ‘What would it be like if those oxen were my oxen?’ Don’t do that, will you?” “I won’t. I’m going to empty myself into Terry, then put my mouth over his rect—” “Okay! Do what you’ve gotta do! Just remember: Those are not your oxen!

But they don't deserve to be winning!" "And who does in this world, Roland? Only the gifted and the beautiful and the brave? What about the rest of us, Champ? What about the wretched, for example? What about the weak and the lowly and the desperate and the fearful and the deprived, to name but a few who come to mind? What about losers? What about failures? What about the ordinary fucking outcasts of this world - who happen to comprise ninety percent of the human race! Don't they have dreams, Agni? Don't they have hopes? Just who told you clean-cut bastards own the world anyway? Who put you clean-cut bastards in charge, that's what I'd like to know! Oh, let me tell you something. All-American Adonis : you fair-haired sons of bitches have had your day. It's all over, Agni. We're not playing according to your clean-cut rules anymore - we're playing according to our own! The Revolution has begun! Henceforth the Mundys are the master race! Long live Glorious Mundy!

You are now listening to me; you are not making an effort to pay attention, you are just listening; and if there is truth in what you hear, you will find remarkable change taking place in you – a change that is not premeditated or wished for, a transformation, a complete revolution in which the truth alone is master and not the creations of your mind. And if I may suggest it, you should listen in that way to everything – not only to what I am saying, but also to what other people are saying; to the birds, to the whistle of a locomotive, to the noise of the bus gong by. You will find that the more you listen to everything, the greater is the silence, and that silence is then not broken by noise. It is only when you are resisting something, when you are putting up a barrier between yourself and that to which you do not want to listen – it is only then that there is a struggle.

Already we know almost literally nothing about the Revolution and the years before the Revolution. Every record has been destroyed or falsified, every book has been rewritten, every picture has been repainted, every statue and street and building has been renamed, every date has been altered. And that process is continuing day by day and minute by minute. History has stopped. Nothing exists except an endless present in which the Party is always right. I know, of course, that the past is falsified, but it would never be possible for me to prove it, even when I did the falsification myself. After the thing is done, no evidence ever remains. The only evidence is inside my own mind, and I don’t know with any certainty that any other human being shares my memories.

I propose the following definition of the nation: it is an imagined political community—and imagined as both inherently limited and sovereign. It is imagined because the members of even the smallest nation will never know most of their fellow-members, meet them, or even hear of them, yet in the minds of each lives the image of their communion… The nation is imagined as limited because even the largest of them, encompassing perhaps a billion living human beings, has finite, if elastic, boundaries, beyond which lie other nations… It is imagined as sovereign because the concept was born in an age in which Enlightenment and Revolution were destroying the legitimacy of the divinely-ordained, hierarchical dynastic realm… Finally, it is imagined as a community, because, regardless of the actual inequality and exploitation that may prevail in each, the nation is always conceived as a deep, horizontal comradeship. Ultimately it is this fraternity that makes it possible, over the past two centuries, for so many millions of people, not so much to kill, as willingly die for such limited imaginings. —Benedict Anderson

Actually, the substitution of the reality-principle for the pleasure-principle denotes no dethronement of the pleasure-principle, but only a safeguarding of it. A momentary pleasure, uncertain in its results, is given up, but only in order to gain in the new way an assured pleasure coming later. But the end psychic impression made by this substitution has been so powerful that it is mirrored in a special religious myth. The doctrine of reward in a future life for the—voluntary or enforced—renunciation of earthly lusts is nothing but a mythical projection of this revolution in the mind. In logical pursuit of this prototype, religions have been able to effect the absolute renunciation of pleasure in this life by means of the promise of compensation in a future life; they have not, however, achieved a conquest of the pleasure-principle this way. It is science which comes nearest to succeeding in this conquest; science, however, also offers intellectual pleasure during its work and promises practical gain at the end.

Why, Mr. Anderson?, Why, why?. Why do you do it? Why, why get up?. Why keep fighting?. Do you believe you're fighting...for something?. For more than your survival?. Can you tell me what it is?. Do you even know?; Is it freedom?, Or truth?. Perhaps peace?. Could it be for love? Illusions, Mr. Anderson. Vagaries of perception. Temporary constructs of a feeble human intellect trying desperately to justify an existence that is without meaning or purpose. And all of them as artificial as the Matrix itself, although... only a human mind could invent something as insipid as love. You must be able to see it, Mr. Anderson. You must know it by now, You can't win. It's pointless to keep fighting. Why, Mr. Anderson?. Why?, Why do you persist?. Agent Smith ( Matrix Revolutions Movie, 2003 ).

Until now, I've been writing about "now" as if it were literally an instant of time, but of course human faculties are not infinitely precise. It is simplistic to suppose that physical events and mental events march along exactly in step, with the stream of "actual moments" in the outside world and the stream of conscious awareness of them perfectly synchronized. The cinema industry depends on the phenomenon that what seems to us a movie is really a succession of still pictures, running at twenty-five [sic] frames per second. We don't notice the joins. Evidently the "now" of our conscious awareness stretches over at least 1/25 of a second. In fact, psychologists are convinced it can last a lot longer than that. Take he familiar "tick-tock" of the clock. Well, the clock doesn't go "tick-tock" at all; it goes "tick-tick," every tick producing the same sound. It's just that our consciousness runs two successive ticks into a singe "tick-tock" experience—but only if the duration between ticks is less than about three seconds. A really bug pendulum clock just goes "tock . . . tock . . . tock," whereas a bedside clock chatters away: "ticktockticktock..." Two to three seconds seems to be the duration over which our minds integrate sense data into a unitary experience, a fact reflected in the structure of human music and poetry.

The New Deal, as Franklin Delano Roosevelt said, saved capitalism. It was put in place because socialists were a strong and serious threat. The oligarchs understood that with the breakdown of capitalism—something I expect we will again witness in our lifetimes—there was a possibility of a socialist revolution. They did not want to lose their wealth and power. Roosevelt, writing to a friend in 1930, said there was “no question in my mind that it is time for the country to become fairly radical for at least one generation. History shows that where this occurs occasionally, nations are saved from revolution.”95 In other words, Roosevelt went to his fellow oligarchs and said, “Hand over some of your money or you will lose all your money in a revolution.” And they complied. That is how the government created fifteen million jobs, Social Security, unemployment benefits, and public works projects. The capitalists did not do this because the suffering of the masses moved them to pity. They did this because they were scared.

What had I intuited at last? Namely this: while nothing is more precious than independence and freedom, nothing is also more precious than independence and freedom! These two slogans are almost the same, but not quite. The first inspiring slogan was Ho Chi Min’s empty suit, which he no longer wore. How could he? He was dead. The second slogan was the tricky one, the joke. It was Uncle Ho’s empty suit turned inside out, a sartorial sensation that only a man of two minds, or a man with no face, dared to wear. This odd suit suited me, for it was of a cutting-edge cut. Wearing this inside-out suit, my seams exposed in an unseemly way, I understood, at last, how our revolution had gone from being the vanguard of political change to the rearguard hoarding power. In this transformation, we were not unusual. Hadn’t the French and the Americans done exactly the same? Once revolutionaries themselves, they had become imperialists, colonizing and occupying our defiant little land, taking away our freedom in the name of saving us. Our revolution took considerably longer than theirs, and was considerably bloodier, but we made up for lost time. When it came to learning the worst habits of our French masters and their American replacements, we quickly proved ourselves the best. We, too, could abuse grand ideals! Having liberated ourselves in the name of independence and freedom—I was so tired of saying these words!—we then deprived our defeated brethren of the same.

There are always problems in the world, and the world has always been there, and the world will remain there. If you start trying to work it out—changing circumstances, changing people, thinking of a utopian world, changing the government, the structure, the economy, the politics, the education—you will be lost. That is the trap known as politics. That’s how many people waste their own lives. Be very clear about it: The only person you can help right now is you yourself. Right now you cannot help anybody. This may be just a distraction, just a trick of the mind. See your own problems, see your own anxieties, see your own mind, and first try to change that. It happens to many people: The moment they become interested in some sort of religion, meditation, prayer, immediately the mind tells them, “What are you doing sitting here silently? The world needs you; there are so many poor people. There is much conflict, violence, aggression. What are you doing praying in the temple? Go and help people.” How can you help those people? You are just like them. You may create even more problems for them, but you cannot help. That’s how all the revolutions have always failed. No revolution has yet succeeded because the revolutionaries are in the same boat. The religious person is one who understands that “I am very tiny, I am very limited. If with this limited energy, even if I can change myself, that will be a miracle.” And if you can change yourself, if you are a totally different being with new life shining in your eyes and a new song in your heart, then maybe you can be helpful to others also, because then you will have something to share.

The virus is causing something akin to panic throughout corporate America, which has become used to the typos, misspellings, missing words and mangled syntax so acceptable in cyberspace. The CEO of LoseItAll.com, an Internet startup, said the virus had rendered him helpless. “Each time I tried to send one particular e-mail this morning, I got back this error message: ‘Your dependent clause preceding your independent clause must be set off by commas, but one must not precede the conjunction.’ I threw my laptop across the room.”  . . . If Strunkenwhite makes e-mailing impossible, it could mean the end to a communication revolution once hailed as a significant timesaver. A study of 1,254 office workers in Leonia, N.J., found that e-mail increased employees’ productivity by 1.8 hours a day because they took less time to formulate their thoughts. (The same study also found that they lost 2.2 hours of productivity because they were e-mailing so many jokes to their spouses, parents and stockbrokers.)  . . . “This is one of the most complex and invasive examples of computer code we have ever encountered. We just can’t imagine what kind of devious mind would want to tamper with e-mails to create this burden on communications,” said an FBI agent who insisted on speaking via the telephone out of concern that trying to e-mail his comments could leave him tied up for hours.

You revolutionists' the other continued, with leisurely self-confidence, 'are the slaves of the social convention, which is afraid of you; slaves of it as much as the very police that stands up in the defence of that convention. Clearly you are, since you want to revolutionize it. It governs your action, too, and thus neither your thought nor your action can ever be conclusive. (...) 'You are not a bit better than the forces arrayed against you -- than the police, for instance. The other day I came suddenly upon Chief Inspector Heat at the corner of Tottenham Court Road. He looked at me very steadily. But I did not look at him. Why should I give him more than a glance ? He was thinking of many things -- of his superiors, of his reputation, of the law courts, of his salary, of newspapers -- of a hundred things. But I was thinking of my perfect detonator only. He meant nothing to me. He was as insignificant as -- I can't call to mind anything insignificant enough to compare him with -- except Karl Yundt perhaps. Like to like. The terrorist and the policeman both come from the same basket. Revolutions, legality -- counter moves in the same game; forms of idleness at bottom identical. He plays his little game -- so do you propagandists.

In a 2008 wedding toast to Cass Sunstein and Samantha Power, Leon Wieseltier put it about as well as possible: Brides and grooms are people who have discovered, by means of love, the local nature of happiness. Love is a revolution in scale, a revision of magnitudes; it is private and it is particular; its object is the specificity of this man and that woman, the distinctness of this spirit and that flesh. Love prefers deep to wide, and here to there; the grasp to the reach…. Love is, or should be, indifferent to history, immune to it—a soft and sturdy haven from it: when the day is done, and the lights are out, and there is only this other heart, this other mind, this other face, to assist in repelling one’s demons or in greeting one’s angels, it does not matter who the president is. When one consents to marry, one consents to be truly known, which is an ominous prospect; and so one bets on love to correct for the ordinariness of the impression, and to call forth the forgiveness that is invariably required by an accurate perception of oneself. Marriages are exposures. We may be heroes to our spouses but we may not be idols.

One of the major dilemmas inherent in the attempt by black people to break through the cultural aspects of white imperialism is that posed by the use of historical knowledge as a weapon in our struggle. We are virtually forced into the invidious position of proving our humanity by citing historical antecedents; and yet the evidence is too often submitted to the white racists for sanction. The white man has already implanted numerous historical myths in the minds of black peoples; and those have to be uprooted . . . It is necessary to direct our historical activity in the light of two basic principles[:] Firstly, the effort must be directed solely towards freeing and mobilising black minds. There must be no performances to impress whites, for those whites who find themselves beside us in the firing line will be there for reasons far more profound than their exposure to African history. Secondly, the acquired knowledge of African history must be seen as directly relevant but secondary to the concrete tactics and strategy which are necessary for our liberation. There must be no false distinctions between reflection and action . . . If there is to be any proving of our humanity it must be by revolutionary means.

Sylvia Plath's greatest poetry was sometimes conceived while she was baking bread, she was such a perfectionist and ultimately such a fool. The trouble is, of course, that the role of the goddess, the role of the glory and the grandeur of the female in the universe exists in the fantasy of the male artist and no woman can ever draw it to her heart for comfort, but the role of menial, unfortunately, is real and that she knows because she tastes it everyday. So the barbaric yawp of utter adoration for the power and the glory and the grandeur of the female in the universe is uttered at the expense of the particular living woman every time. And because we can be neither one nor the other with any piece of mind, because we are unfortunately improper goddesses and unwilling menials, there is a battle waged between us. And after all, in the description of this battle, maybe I find the justification of my idea that the achievement of the male artistic ego is at my expense for I find that the battle is dearer to him than the peace would ever be. The eternal battle with women, he boasts, sharpens our resistance, develops our strength, enlarges the scope of our cultural achievements. So is the scope after all worth it? Again, the same question, just as if we were talking of the income of a thousand families for a whole year. You see, I strongly suspect that when this revolution takes place, art will no longer be distinguished by its rarity, or its expense, or its inaccessibility, or the extraordinary way which in it is marketed, it will be the prerogative of all of us and we will do it as those artists did whom Freud understood not at all, the artists who made the Cathedral of Chartres or the mosaics of Byzantine, the artist who had no ego and no name.

Beware of first-hand ideas!” exclaimed one of the most advanced of them. “First-hand ideas do not really exist. They are but the physical impressions produced by love and fear, and on this gross foundation who could erect a philosophy? Let your ideas be second-hand, and if possible tenth-hand, for then they will be far removed from that disturbing element — direct observation. Do not learn anything about this subject of mine — the French Revolution.Learn instead what I think that Enicharmon thought Urizen thought Gutch thought Ho-Yung thought Chi-Bo-Sing thought Lafcadio Hearn thought Carlyle thought Mirabeau said about the French Revolution. Through the medium of these ten great minds, the blood that was shed at Paris and the windows that were broken at Versailles will be clarified to an idea which you may employ most profitably in your daily lives. But be sure that the intermediates are many and varied, for in history one authority exists to counteract another. Urizen must counteract the scepticism of Ho-Yung and Enicharmon, I must myself counteract the impetuosity of Gutch. You who listen to me are in a better position to judge about the French Revolution than I am. Your descendants will be even in a better position than you, for they will learn what you think I think, and yet another intermediate will be added to the chain. And in time” — his voice rose — “there will come a generation that had got beyond facts, beyond impressions, a generation absolutely colourless, a generation ‘seraphically free From taint of personality,’ which will see the French Revolution not as it happened, nor as they would like it to have happened, but as it would have happened, had it taken place in the days of the Machine.

TJ frowns; she can’t write about willing wind and water in the official report. Voicing elements is a rumor. However, she remembers what her grandmother said five decades ago when she was a child; (it was shortly after the war): “Anyone who trains hard can be a Grade A by the time they’re forty or fifty. But it takes decades more to become strong enough to voice one element.” “One element?” TJ asked. “Do you want to voice the entire universe then?” “Can’t I?” Grandmother didn’t answer, not directly anyway, as most great masters do. They never say you can’t do this or no one can do that or that thing is impossible just because they couldn’t do it, or because they hadn’t found it yet. True masters answer differently. Wisely. Like her grandmother answered that day. “Do you know why we evolve, Tirity?” “Because we’re supposed to?” TJ replied. “Yes. It’s in the grand design. We’re ‘supposed to’ evolve. Not just in body, but also in mind,” she said. “In time. You see, time is the key. If given infinite time, you can evolve your mind infinitely. But we live only for a hundred years or so.” “A hundred years is ‘only’?” “You’re so young, Tirity! But yes, it is little for a complete cognitive evolution. Most hard trainers can prolong it to a couple of hundred years. They even get to call the wind or grow a giant plant that could touch the clouds. But voicing everything in the universe? I think only God can do it, the God who created everything with only words. And if God created the world so that he could see how far the humans can evolve, then I’d say, yes, even a human could get godly power. Godlier than voicing one or two elements. If. Given. The. Time.” “How much time?” “More than thousands of years, maybe. Could even need millions, who knows? …” TJ smiles drily; she remembers how her eyes sparkled at the thought of becoming a goddess who could voice everything. She dreamed of flying in the air or walking in space. She thought of making her own garden full of giant flowers where only enormous butterflies would dance. Some days, when she played video games in VR, she even dreamed of voicing the thunder and lightning to join her wooden sword. She thought time could help her do it. But she didn’t know then, time only makes you grow up. Time steals your dreams. Time only turns you into an adult.

Many things in this period have been hard to bear, or hard to take seriously. My own profession went into a protracted swoon during the Reagan-Bush-Thatcher decade, and shows scant sign of recovering a critical faculty—or indeed any faculty whatever, unless it is one of induced enthusiasm for a plausible consensus President. (We shall see whether it counts as progress for the same parrots to learn a new word.) And my own cohort, the left, shared in the general dispiriting move towards apolitical, atonal postmodernism. Regarding something magnificent, like the long-overdue and still endangered South African revolution (a jagged fit in the supposedly smooth pattern of axiomatic progress), one could see that Ariadne’s thread had a robust reddish tinge, and that potential citizens had not all deconstructed themselves into Xhosa, Zulu, Cape Coloured or ‘Eurocentric’; had in other words resisted the sectarian lesson that the masters of apartheid tried to teach them. Elsewhere, though, it seemed all at once as if competitive solipsism was the signifier of the ‘radical’; a stress on the salience not even of the individual, but of the trait, and from that atomization into the lump of the category. Surely one thing to be learned from the lapsed totalitarian system was the unwholesome relationship between the cult of the masses and the adoration of the supreme personality. Yet introspective voyaging seemed to coexist with dull group-think wherever one peered about among the formerly ‘committed’. Traditionally then, or tediously as some will think, I saw no reason to discard the Orwellian standard in considering modern literature. While a sort of etiolation, tricked out as playfulness, had its way among the non-judgemental, much good work was still done by those who weighed words as if they meant what they said. Some authors, indeed, stood by their works as if they had composed them in solitude and out of conviction. Of these, an encouraging number spoke for the ironic against the literal mind; for the generously interpreted interest of all against the renewal of what Orwell termed the ‘smelly little orthodoxies’—tribe and Faith, monotheist and polytheist, being most conspicuous among these new/old disfigurements. In the course of making a film about the decaffeinated hedonism of modern Los Angeles, I visited the house where Thomas Mann, in another time of torment, wrote Dr Faustus. My German friends were filling the streets of Munich and Berlin to combat the recrudescence of the same old shit as I read: This old, folkish layer survives in us all, and to speak as I really think, I do. not consider religion the most adequate means of keeping it under lock and key. For that, literature alone avails, humanistic science, the ideal of the free and beautiful human being. [italics mine] The path to this concept of enlightenment is not to be found in the pursuit of self-pity, or of self-love. Of course to be merely a political animal is to miss Mann’s point; while, as ever, to be an apolitical animal is to leave fellow-citizens at the mercy of Ideolo’. For the sake of argument, then, one must never let a euphemism or a false consolation pass uncontested. The truth seldom lies, but when it does lie it lies somewhere in between.

OBEDIENCE IS NOT ENOUGH. Unless he is suffering, how can you be sure that he is obeying your will and not his own? Power is in inflicting pain and humiliation. Power is in tearing human minds to pieces and putting them together again in new shapes of your own choosing. Do you begin to see, then, what kind of world we are creating? It is the exact opposite of the stupid hedonistic Utopias that the old reformers imagined. A world of fear and treachery and torment, a world of trampling and being trampled upon, a world which will grow not less but more merciless as it refines itself. Progress in our world will be progress toward more pain. The old civilizations claimed that they were founded on love or justice. Ours is founded upon hatred. In our world there will be no emotions except fear, rage, triumph, and self-abasement. Everything else we shall destroy--everything. Already we are breaking down the habits of thought which have survived from before the Revolution. We have cut the links between child and parent, and between man and man, and between man and woman. No one dares trust a wife or a child or a friend any longer. But in the future there will be no wives and no friends. Children will be taken from their mothers at birth, as one takes eggs from a hen. The sex instinct will be eradicated. Procreation will be an annual formality like the renewal of a ration card. We shall abolish the orgasm. Our neurologists are at work upon it now. There will be no loyalty, except loyalty toward the Party. There will be no love, except the love of Big Brother. There will be no laughter, except the laugh of triumph over a defeated enemy. There will be no art, no literature, no science. When we are omnipotent we shall have no more need of science. There will be no distinction between beauty and ugliness. There will be no curiosity, no enjoyment of the process of life. All competing pleasures will be destroyed. But always--do not forget this, Winston--always there will be the intoxication of power, constantly increasing and constantly growing subtler. Always, at every moment, there will be the thrill of victory, the sensation of trampling on an enemy who is helpless. If you want a picture of the future, imagine a boot stamping on a human face--forever.

Somehow the realization that nothing was to be hoped for had a salutary effect upon me. For weeks and months, for years, in fact, all my life I had been looking forward to something happening, some intrinsic event that would alter my life, and now suddenly, inspired by the absolute hopelessness of everything, I felt relieved, felt as though a great burden had been lifted from my shoulders. At dawn I parted company with the young Hindu, after touching him for a few francs, enough for a room. Walking toward Montparnasse I decided to let myself drift with the tide, to make not the least resistance to fate, no matter in what form it presented itself. Nothing that had happened to me thus far had been sufficient to destroy me; nothing had been destroyed except my illusions. I myself was intact. The world was intact. Tomorrow there might be a revolution, a plague, an earthquake; tomorrow there might not be left a single soul to whom one could turn for sympathy, for aid, for faith. It seemed to me that the great calamity had already manifested itself, that I could be no more truly alone than at this very moment. I made up my mind that I would hold on to nothing, that I would expect nothing, that henceforth I would live as an animal, a beast of prey, a rover, a plunderer. Even if war were declared, and it were my lot to go, I would grab the bayonet and plunge it, plunge it up to the hilt. And if rape were the order of the day then rape I would, and with a vengeance. At this very moment, in the quiet dawn of a new day, was not the earth giddy with crime and distress? Had one single element of man's nature been altered, vitally, fundamentally altered, by the incessant march of history? By what he calls the better part of his nature, man has been betrayed, that is all. At the extreme limits of his spiritual being man finds himself again naked as a savage. When he finds God, as it were, he has been picked clean: he is a skeleton. One must burrow into life again in order to put on flesh. The word must become flesh; the soul thirsts. On whatever crumb my eye fastens, I will pounce and devour. If to live is the paramount thing, then I will live, even if I must become a cannibal. Heretofore I have been trying to save my precious hide, trying to preserve the few pieces of meat that hid my bones. I am done with that. I have reached the limits of endurance. My back is to the wall; I can retreat no further. As far as history goes I am dead. If there is something beyond I shall have to bounce back. I have found God, but he is insufficient. I am only spiritually dead. Physically I am alive. Morally I am free. The world which I have departed is a menagerie. The dawn is breaking on a new world, a jungle world in which the lean spirits roam with sharp claws. If I am a hyena I am a lean and hungry one: I go forth to fatten myself.

What, in fact, do we know about the peak experience? Well, to begin with, we know one thing that puts us several steps ahead of the most penetrating thinkers of the 19th century: that P.E’.s are not a matter of pure good luck or grace. They don’t come and go as they please, leaving ‘this dim, vast vale of tears vacant and desolate’. Like rainbows, peak experiences are governed by definite laws. They are ‘intentional’. And that statement suddenly gains in significance when we remember Thorndike’s discovery that the effect of positive stimuli is far more powerful and far reaching than that of negative stimuli. His first statement of the law of effect was simply that situations that elicit positive reactions tend to produce continuance of positive reactions, while situations that elicit negative or avoidance reactions tend to produce continuance of these. It was later that he came to realise that positive reactions build-up stronger response patterns than negative ones. In other words, positive responses are more intentional than negative ones. Which is another way of saying that if you want a positive reaction (or a peak experience), your best chance of obtaining it is by putting yourself into an active, purposive frame of mind. The opposite of the peak experience—sudden depression, fatigue, even the ‘panic fear’ that swept William James to the edge of insanity—is the outcome of passivity. This cannot be overemphasised. Depression—or neurosis—need not have a positive cause (childhood traumas, etc.). It is the natural outcome of negative passivity. The peak experience is the outcome of an intentional attitude. ‘Feedback’ from my activities depends upon the degree of deliberately calculated purpose I put into them, not upon some occult law connected with the activity itself. . . . A healthy, perfectly adjusted human being would slide smoothly into gear, perform whatever has to be done with perfect economy of energy, then recover lost energy in a state of serene relaxation. Most human beings are not healthy or well adjusted. Their activity is full of strain and nervous tension, and their relaxation hovers on the edge of anxiety. They fail to put enough effort—enough seriousness—into their activity, and they fail to withdraw enough effort from their relaxation. Moods of serenity descend upon them—if at all—by chance; perhaps after some crisis, or in peaceful surroundings with pleasant associations. Their main trouble is that they have no idea of what can be achieved by a certain kind of mental effort. And this is perhaps the place to point out that although mystical contemplation is as old as religion, it is only in the past two centuries that it has played a major role in European culture. It was the group of writers we call the romantics who discovered that a man contemplating a waterfall or a mountain peak can suddenly feel ‘godlike’, as if the soul had expanded. The world is seen from a ‘bird’s eye view’ instead of a worm’s eye view: there is a sense of power, detachment, serenity. The romantics—Blake, Wordsworth, Byron, Goethe, Schiller—were the first to raise the question of whether there are ‘higher ceilings of human nature’. But, lacking the concepts for analysing the problem, they left it unsolved. And the romantics in general accepted that the ‘godlike moments’ cannot be sustained, and certainly cannot be re-created at will. This produced the climate of despair that has continued down to our own time. (The major writers of the 20th century—Proust, Eliot, Joyce, Musil—are direct descendants of the romantics, as Edmund Wilson pointed out in Axel’s Castle.) Thus it can be seen that Maslow’s importance extends far beyond the field of psychology. William James had asserted that ‘mystical’ experiences are not mystical at all, but are a perfectly normal potential of human consciousness; but there is no mention of such experiences in Principles of Psychology (or only in passing).