Great Throughts Treasury

"God utters me like a word containing a partial thought of him. A word will never be able to comprehend the voice that utters it. But if I am true to the concept that God utters in me, if I am true to the thought of Him that I was meant to embody, I shall be full of his actuality and find him everywhere in myself, and find myself nowhere."

"God, Who is everywhere, never leaves us. Yet He seems sometimes to be present, sometimes to be absent. If we do not know Him well, we do not realize that He may be more present to us when He is absent than when He is present."

"Grains of error planted innocently in a well-kept greenhouse can become giant poisonous trees."

"Gratitude and confidence and freedom from ourselves: these are signs that we have found our vocation and are living up to it even though everything else may seem to have gone wrong. They give us peace in any suffering. They teach us to laugh at despair."

"Gratitude therefore takes nothing for granted, is never unresponsive, is constantly awakening to new wonder and to praise of the goodness of God. For the grateful person knows that God is good, not by hearsay but by experience. And that is what makes all the difference."

"Happiness is not a matter of intensity but of balance and order and rhythm and harmony."

"Hatred is sterile; it breeds nothing but the image of its own empty fury, its own nothingness. Love cannot come of emptiness. It is full of reality. Hatred destroys the real being of man in fighting the fiction that it calls "the enemy." For man is concrete and alive, but "the enemy" is a subjective abstraction. A society that kills real men in order to deliver itself from the phantasm of a paranoid delusion is already possessed by the demon of destructiveness because it has made itself incapable of love. It refuses, a priori, to love. It is dedicated not to concrete relations of man with man, but only to abstractions about politics, economics, psychology, and even, sometimes, religion."

"He who follows words is destroyed."

"Hell is alienation from the true self, which is of God."

"Help us to be masters of the weapons that threaten to master us. Help us to use our science for peace and plenty, not for war and destruction. Save us from the compulsion to follow our adversaries in all that we most hate, confirming them in their hatred and suspicion of us."

"His justice is the love that gives to each one of His creatures the gifts that His mercy has previously decreed. And His mercy is His love, doing justice to its own exigencies, and renewing the gift which we had failed to accept."

"Hope not because you think you can be good, but because God loves us irrespective of our merits and whatever is good in us comes from his love, not from our own doing."

"How deluded we sometimes are by the clear notions we get out of books. They make us think that we really understand things of which we have no practical knowledge at all."

"How did it ever happen that, when the dregs of the world had collected in western Europe, when Goth and Frank and Norman and Lombard had mingled with the rot of old Rome to form a patchwork of hybrid races, all of them notable for ferocity, hatred, stupidity, craftiness, lust, and brutality--how did it happen that, from all of this, there should come Gregorian chant, monasteries and cathedrals, the poems of Prudentius, the commentaries and histories of Bede, the Moralia of Gregory the Great, St. Augustine's City of God, and his Trinity, the writings of Anselm, St. Bernard's sermons on the Canticles, the poetry of Caedmon and Cynewulf and Langland and Dante, St. Thomas' Summa, and the Oxoniense of Duns Scotus? How does it happen that even today a couple of ordinary French stonemasons, or a carpenter and his apprentice, can put up a dovecote or a barn that has more architectural perfection than the piles of eclectic stupidity that grow up at the cost of hundreds of thousands of dollars on the campuses of American universities?"

"How do you expect to arrive at the end of your own journey if you take the road to another man's city?"

"How do you expect to reach your own perfection by leading somebody else's life?"

"How does it happen that even today a couple of ordinary French stonemasons, or a carpenter and his apprentice, can put up a dovecote or a barn that has more architectural perfection than the piles of eclectic stupidity that grow up at the cost of hundreds of thousands of dollars on the campuses of American universities?"

"How many people are there in the world of today who have “lost their faith” along with the vain hopes and illusions of their childhood? What they called “faith” was just one among all the other illusions. They placed all their hope in a certain sense of spiritual peace, of comfort, of interior equilibrium, of self-respect. Then when they began to struggle with the real difficulties and burdens of mature life, when they became aware of their own weakness, they lost their peace, they let go of their precious self-respect, and it became impossible for them to “believe.” That is to say it became impossible for them to comfort themselves, to reassure themselves, with the images and concepts they found reassuring in childhood. Place no hope in the feeling of assurance, of spiritual comfort. You may well have to get along without this. Place no hope in the inspirational preachers of Christian sunshine, who are able to pick you up and set you back on your feet and make you feel good for three or four days — until you fold up and collapse into despair."

"Humility contains in itself the answer to all the great problems of the life of the soul. It is the only key to faith, with which the spiritual life begins: for faith and humility are inseparable."

"Humility is the surest sign of strength."

"Hurry ruins saints as well as artists. They want quick success and they are in such haste to get it that they cannot take time to be true to themselves. And when the madness is upon them they argue that their very haste is a species of integrity."

"I am able to approach the Buddhas barefoot and undisturbed, my feet in wet grass, wet sand. Then the silence of the extraordinary faces. The great smiles. Huge and yet subtle. Filled with every possibility, questioning nothing, knowing everything, rejecting nothing, the peace not of emotional resignation but of Madhyamika, of sunyata, that has seen through every question without trying to discredit anyone or anything — without refutation — without establishing some other argument. For the doctrinaire, the mind that needs well-established positions, such peace, such silence, can be frightening."

"I am against war, against violence, against violent revolution, for peaceful settlement of differences, for nonviolent but nevertheless radical changes. Change is needed, and violence will not really change anything: At most it will only transfer power from one set of bull-headed authorities to another."

"I am beginning to realize that "sanity" is no longer a value or an end in itself. If modern people were a little less sane, a little more doubtful, a little more aware of their absurdities and contradictions, perhaps there might be the possibility of their survival."

"I am concerned… with the “good” people, the right-thinking people, who stick to principle all right except where it conflicts with the chance to make a fast buck. It seems to me that there are very dangerous ambiguities about our democracy in its actual present condition. I wonder to what extent our ideals are now a front for organized selfishness and systematic irresponsibility… Some Americans are not too far from the law of the jungle. If our affluent society ever breaks down, what are we going to have left?"

"I am earth, earth. My heart's love bursts with hay and flowers. I am a lake of blue air in which my own appointed place, field and valley stand reflected"

"I am willing to admit that some people might live there for years, or even a lifetime, so protected that they never sense the sweet stench of corruption that is all around them -- the keen, thin scent of decay that pervades everything and accuses with a terrible accusation the superficial youthfulness, the abounding undergraduate noise that fills those ancient buildings."

"I believe we are going to have to prepare ourselves for the difficult and patient task of outgrowing rigid and intransigent nationalism, and work slowly towards a world federation of peaceful nations. How will this be possible Don't ask me. I don't know. But unless we develop a moral, spiritual, and political wisdom that is proportionate to our technological skill, our skill may end us."

"I cannot make the universe obey me. I cannot make other people conform to my own whims and fancies. I cannot make even my own body obey me."

"I certainly do not consider myself permanently dedicated to a crusade for peace and I am beginning to see the uselessness and absurdity of getting too involved in a 'peace movement.' The chief reason why I have spoken out was that I felt I owed it to my conscience to do so. There are certain things that have to be clearly stated. I had in mind particularly the danger arising from the fact that some of the most belligerent people in this country are Christians, on the one hand fundamentalist Protestants and on the other certain Catholics. They both tend to appeal to the bomb to do a 'holy' work of destruction in the name of Christ and Christian truth. This is completely intolerable and the truth has to be stated. I cannot in conscience remain indifferent."

"I detest pornography. I utterly loathe writing that seeks to work on the passions and to exploit them, instead of releasing them in a healthy form : laughter … The utterly sick and subhuman reduction of ‘thought’ to nothingness: to something that appears to be sensual but is not even that."

"I do not have to stop the flow of events in order to understand them. On the contrary, I must move with them or else what I think I understand will be no more than an image in my own mind."

"I got to a state where phrases like the Good, the True, and the Beautiful filled me with a kind of suppressed indignation, because they stood for the big sin of Platonism: the reduction of all reality to the level of pure abstraction, as if concrete, individual substances had no essential reality of their own, but were only shadows of some remote, universal, ideal essence filed away in a big card-index somewhere in heaven, while the demi-urges milled around the Logos piping their excitement in high, fluted, English intellectual tones."

"I had refused to pay any attention to the moral laws upon which all our vitality and sanity depend: and so now I was reduced to the condition of a silly old woman, worrying about a lot of imaginary rules of health, standards of food-value, and a thousand minute details of conduct that were in themselves completely ridiculous and stupid, and yet which haunted me with vague and terrific sanctions. If I eat this, I may go out of my mind. If I do not eat that, I may die in the night."

"I have a profound mistrust of all obligatory answers. The great problem of our time is not to formulate clear answers to neat theoretical questions… The way to find the real ‘world’ is not merely to measure and observe what is outside us, but to discover our own inner ground. For that is where the world is, first of all: in my deepest self. But there I find the world to be quite different from the ‘obligatory answers.’ This ‘ground,’ this ‘world’ where I am mysteriously present at once to my own self and to the freedoms of all other men, is not a visible objective and determined structure with fixed laws and demands. It is a living and self-creating mystery of which I am myself a part, to which I am myself my own unique door. When I find the world in my own ground, it is impossible for me to be alienated by it. A humble man can do great things with an uncommon perfection because he is no longer concerned about incidentals, like his own interests and his own reputation, and therefore he no longer needs to waste his efforts in defending them. For a humble man is not afraid of failure. In fact, he is not afraid of anything, even of himself, since perfect humility implies perfect confidence in the power of God before Whom no other power has any meaning and for Whom there is no such thing as an obstacle. Humility is the surest sign of strength."

"I have been summoned to explore a desert area of man's heart in which explanations no longer suffice, and in which one learns that only experience counts."

"I have learned that an age in which politicians talk about peace is an age in which everybody expects war: the great men of the earth would not talk of peace so much if they did not secretly believe it possible, with one more war, to annihilate their enemies forever. Always, after just one more war it will dawn, the new era of love: but first everybody who is hated must be eliminated. For hate, you see, is the mother of their kind of love."

"I have learned that one cannot truly know hope unless he has found out how like despair hope is."

"I have my own way to walk and for some reason or other Zen is right in the middle of it wherever I go. So there it is, with all its beautiful purposelessness, and it has become very familiar to me though I do not know what it is. Or even if it is an it. Not to be foolish and multiply words, I'll say simply that it seems to me that Zen is the very atmosphere of the Gospels, and the Gospels are bursting with it. It is the proper climate for any monk, no matter what kind of monk he may be. If I could not breathe Zen I would probably die of spiritual asphyxiation."

"I have no idea where I am going. I do not see the road ahead of me. I cannot know for certain where it will end. Nor do I really know myself, and the fact that I think that I am following your will does not mean that I am actually doing so. But I believe that the desire to please you does in fact please you. And I hope I have that desire in all that I am doing. I hope that I will never do anything apart from that desire. And I know that if I do this you will lead me by the right road though I may know nothing about it. Therefore will I trust you always though I may seem to be lost and in the shadow of death. I will not fear, for you are ever with me, and you will never leave me to face my perils alone."

"I have what you have not. I am what you are not. I have taken what you have failed to take and I have seized what you could never get. Therefore you suffer and I am happy, you are despised and I am praised, you die and I live; you are nothing and I am something, and I am all the more something because you are nothing. And thus I spend my life admiring the distance between you and me”; at times this even helps me to forget the other men who have what I have not and who have taken what I was too slow to take and who have seized what was beyond my reach, who are praised as I cannot be praised and who live on my death. The man who lives in division is living in death. He cannot find himself because he is lost; he has ceased to be a reality. The person he believes himself to be is a bad dream…."

"I hear You saying to me: I will give you what you desire. I will lead you into solitude. I will lead you by the way that you cannot possibly understand, because I want it to be the quickest way. Therefore all the things around you will be armed against you, to deny you, to hurt you, to give you pain, and therefore to reduce you to solitude. Because of their enmity, you will soon be left alone. They will cast you out and forsake you and reject you and you will be alone. Everything that touches you shall burn you, and you will draw your hand away in pain, until you have withdrawn yourself from all things. Then you will be all alone. Everything that can be desired will sear you, and brand you with a cautery, and you will fly from it in pain, to be alone. Every created joy will only come to you as pain, and you will die to all joy and be left alone. All the good things that other people love and desire and seek will come to you, but only as murderers to cut you off from the world and its occupations. You will be praised, and it will be like burning at the stake. You will be loved, and it will murder your heart and drive you into the desert. You will have gifts, and they will break you with their burden. You will have pleasures of prayer, and they will sicken you and you will fly from them. And when you have been praised a little and loved a little I will take away all your gifts and all your love and all your praise and you will be utterly forgotten and abandoned and you will be nothing, a dead thing, a rejection. And in that day you shall being to possess the solitude you have so long desired. And your solitude will bear immense fruit in the souls of men you will never see on earth. Do not ask when it will be or where it will be or how it will be: On a mountain or in a prison, in a desert or in a concentration camp or in a hospital or at Gethsemani. It does not matter. So do not ask me, because I am not going to tell you. You will not know until you are in it. But you shall taste the true solitude of my anguish and my poverty and I shall lead you into the high places of my joy and you shall die in Me and find all things in My mercy which has created you for this end."

"I just remember their kindness and goodness to me, and their peacefulness and their utter simplicity. They inspired real reverence, and I think, in a way, they were certainly saints. And they were saints in that most effective and telling way: sanctified by leading ordinary lives in a completely supernatural manner, sanctified by obscurity, by usual skills, by common tasks, by routine, but skills, tasks, routine which received a supernatural form from grace within."

"I live in the woods out of necessity. I get out of the bed in the middle of the night because it is imperative that I hear the silence of the night, alone, and, with my face on the floor, say psalms, alone, in the silence of the night... the silence of the forest is my bride and the sweet dark warmth of the whole world is my love and out of the heart of that dark warmth comes the secret that is heard only in silence, but it is the root of all the secrets that are whispered by all the lovers in their beds all over the world."

"I refuse to be misled by any kind of a mirage about any alleged success of what I write. Those things are too easily exaggerated, and even when they are true, they always mean less than they seem to."

"I seek to speak to you, in some way, as your own self. Who can tell what this may mean? I myself do not know, but if you listen, things will be said that are perhaps not written in this book. And this will be due not to me but to the One who lives and speaks in both."

"I stand before you tonight to represent the people who do not count: The poor, the poets, and monks. As long as there are people who are trying to realize the divine in themselves, there shall be hope in the world."

"I suppose what makes me most glad is that we all recognize each other in this metaphysical space of silence and happening, and get some sense, for a moment, that we are full of paradise without knowing it."

"I think the chief reason we have so little joy is that we take ourselves too seriously."

"I thought to myself, who is this excellent man Van Doren who being employed to teach literature, teaches just that: talks about writing and about books and poems and plays: does not get off on a tangent about the biographies of the poets or novelists: does not read into their poems a lot of subjective messages which were never there? Who is this man who does not have to fake and cover up a big gulf of ignorance by teaching a lot of opinions and conjectures and useless facts that belong to some other subject? Who is this who really loves what he has to teach, and does not secretly detest all literature, and abhor poetry, while pretending to be a professor of it?...It was because of this virtual scholasticism of Mark's that he would never permit himself to fall into the naive errors of those who try to read some favorite private doctrine into every poet they like of ever nation or every age. And Mark abhorred the smug assurance with which second-rate left-wing critics find adumbrations of dialectical materialism in everyone who ever wrote from Homer and Shakespeare to whomever they happen to like in recent times. If the poet is to their fancy, then he is clearly seen to be preaching the class struggle. If they do not like him, then they are able to show that he was really a forefather of fascism. And all their literary heroes are revolutionary leaders, and all their favorite villains are capitalists and Nazis."