American Man of Letters, Academic, Cultural and Economic Critic, Farmer and Author of Novels, Short Stories, Poems and Essays
"I believe until fairly recently our destructions of nature were more or less unwitting -- the by-products, so to speak, of our ignorance or weakness or depravity. It is our present principled and elaborately rationalized rape and plunder of the natural world that is a new thing under the sun."
"I believe that the community - in the fullest sense: a place and all its creatures - is the smallest unit of health and that to speak of the health of an isolated individual is a contradiction in terms."
"I believe that the world was created and approved by love, that it subsists, coheres, and endures by love, and that, insofar as it is redeemable, it can be redeemed only by love."
"I can no longer forget that loss and illness and trouble, however a person may exploit them, cannot be exploited without being suffered."
"I come into the presence of still water. And I feel above me the day-blind stars waiting with their light. For a time I rest in the grace of the world, and am free."
"I don't believe that grief passes away. It has its time and place forever. More time is added to it; it becomes a story within a story. But grief and griever alike endure."
"I could die in peace, I think, if the world was beautiful. To know it's being ruined is hard."
"I come into the peace of wild things who do not tax their lives with forethought of grief... For a time I rest in the grace of the world, and am free."
"I dislike the thought that some animal has been made miserable to feed me. If I am going to eat meat, I want it to be from an animal that has lived a pleasant, uncrowded life outdoors, on bountiful pasture, with good water nearby and trees for shade."
"I dream of a quiet man who explains nothing and defends nothing, but only knows where the rarest wildflowers are blooming, and who goes, and finds that he is smiling not by his own will."
"I have got to the age now where I can see how short a time we have to be here. And when I think about it, it can seem strange beyond telling that this particular bunch of us should be here on this little patch of ground in this little patch of time, and I can think of the other times and places I might have lived, the other kinds of man I might have been. But there is something else. There are moments when the heart is generous, and then it knows that for better or worse our lives are woven together here, one with one another and with the place and all the living things."
"I don't think I had even begun to have an idea where I was going, but wherever it was, that was where I wanted to go."
"I don't think it is enough appreciated how much an outdoor book the Bible is. It is a hypaethral book, such as Thoreau talked about - a book open to the sky. It is best read and understood outdoors, and the farther outdoors the better. Or that has been my experience of it. Passages that within walls seem improbable or incredible, outdoors seem merely natural. This is because outdoors we are confronted everywhere with wonders; we see that the miraculous is not extraordinary but the common mode of existence. It is our daily bread. Whoever really has considered the lilies of the field or the birds of the air and pondered the improbability of their existence in this warm world within the cold and empty stellar distances will hardly balk at the turning of water into wine - which was, after all, a very small miracle. We forget the greater and still continuing miracle by which water (with soil and sunlight) is turned into grapes."
"I have this love for Mattie. It was formed in me as he himself was formed. It has his shape, you might say. He fits it. He fits into it as he fits into his clothes. He will always fit into it. When he gets out of the car and I meet him and hug him, there he is, him himself, something of my very own forever, and my love for him goes all around him just as it did when he was a baby and a little boy and a young man grown."
"I prayed like a man walking in a forest at night, feeling his way with his hands, at each step fearing to fall into pure bottomlessness forever. Prayer is like lying awake at night, afraid, with your head under the cover, hearing only the beating of your own heart."
"I imagine the dead waking, dazed, into a shadowless light in which they know themselves altogether for the first time. It is a light that is merciless until they can accept its mercy; by it they are at once condemned and redeemed. It is Hell until it is Heaven. Seeing themselves in that light, if they are willing, they see how far they have failed the only justice of loving one another; it punishes them by their own judgment. And yet, in suffering that light's awful clarity, in seeing themselves in it, they see its forgiveness and its beauty, and are consoled. In it they are loved completely, even as they have been, and so are changed into what they could not have been but what, if they could have imagined it, they would have wished to be."
"I think the issues of identity mostly are poppycock. We are what we have done, which includes our promises, includes our hopes, but promises first."
"I see that the life of this place is always emerging beyond expectation or prediction or typicality, that it is unique, given to the world minute by minute, only once, never to be repeated. And this is when I see that this life is a miracle, absolutely worth having, absolutely worth saving. We are alive within mystery, by miracle."
"I think we must be careful about too easily accepting, or being too easily grateful for, sacrifices made by others, especially if we have made none ourselves."
"I took her into bed with me and propped myself up with pillows against the headboard to let her nurse. As she nursed and the milk came, she began a little low contented sort of singing. I would feel milk and love flowing from me to her as once it had flowed to me. It emptied me. As the baby fed, I seemed slowly to grow empty of myself, as if in the presence of that long flow of love even grief could not stand."
"I would argue that it is not human fecundity that is overcrowding the world so much as the technological multipliers of the power of individual humans. The worst disease of the world now is probably the ideology of technological heroism, according to which more and more people willingly cause large-scale effects that they do not see and that they cannot control. This is the ideology of the professional class of the industrial nations—a class whose allegiance to communities and places has been dissolved by their economic motives and by their educations. These are people who will go anywhere and jeopardize anything in order to assure the success of their careers."
"I thought, He must forebear to reveal His power and glory by presenting Himself as Himself, and must be present only in the ordinary miracle of the existence of His creatures. Those who wish to see Him must see Him in the poor, the hungry, the hurt, the wordless creatures, the groaning and travailing beautiful world."
"I’ve come down from the sky like some damned ghost, delayed too long…To the abandoned fields the trees returned and grew. They stand and grow. Time comes to them, time goes, the trees stand; the only place they go is where they are. Those wholly patient ones… They do no wrong, and they are beautiful. What more Could we have thought to ask?... I stand and wait for light to open the dark night. I stand and wait for prayer to come and find me here."
"If a healthy soil is full of death, it is also full of life: worms, fungi, microorganisms of all kinds. . . . Given only the health of the soil, nothing that dies is dead for very long."
"If conservationists will attempt to resume responsibility for their need to eat, they will be led back fairly directly to all their previous concerns for the welfare of nature."
"If we are looking for insurance against want and oppression, we will find it only in our neighbors' prosperity and goodwill and, beyond that, in the good health of our worldly places, our homelands. If we were sincerely looking for a place of safety, for real security and success, then we would begin to turn to our communities - and not the communities simply of our human neighbors but also of the water, earth, and air, the plants and animals, all the creatures with whom our local life is shared."
"If we are serious about peace, then we must work for it as ardently, seriously, continuously, carefully, and bravely as we have ever prepared for war."
"If we are to have a culture as resilient and competent in the face of necessity as it needs to be, then it must somehow involve within itself a ceremonious generosity toward the wilderness of natural force and instinct. The farm must yield a place to the forest, not as a wood lot, or even as a necessary agricultural principle but as a sacred grove - a place where the Creation is let alone, to serve as instruction, example, refuge; a place for people to go, free of work and presumption, to let themselves alone."
"If I solve my dispute with my neighbor by killing him, I have certainly solved the immediate dispute. If my neighbor was a scoundrel, then the world is no doubt better for his absence. But in killing my neighbor, though he may have been a terrible man who did not deserve to live, I have made myself a killer—and the life of my next neighbor is in greater peril than the life of the last. In making myself a killer I have destroyed the possibility of neighborhood."
"If God loves the world, might that not be proved by my own love for it? I prayed to know in my heart His love for the world, and this was my most prideful, foolish, and dangerous prayer. It was my step into the abyss. As soon as I prayed it, I knew I would die. I knew the old wrong and the death that lay in the world. Just as a good man would not coerce the love of his wife, God does not coerce the love of his human creatures, not for Himself or for the world or for one another. To allow that love to exist fully and freely, He must allow it not to exist at all. HIs love is suffering. It is our freedom and His sorrow. To love the world as much as even I could love it would be suffering also, for I would fail. And yet all the good I know is in this, that a man might so love this world that it would break his heart."
"If love could force my own thoughts over the edge of the world and out of time, then could I not see how even divine omnipotence might by the force of its own love be swayed down to the world? ...how it might, because it could know its own creatures only by compassion, put on mortal flesh, become a man, and walk among us, assume our nature and our fate, suffer our faults and our death?"
"If I was freer than I had ever been in my life, I was not yet entirely free, for I still hung on to an idea that had been set deep in me by all my schooling so far: I was a bright boy and I ought to make something out of myself... something else that would be a cut or two above my humble origins."
"If the devil doesn't exist... how do you explain that some people are a lot worse than they're smart enough to be?"
"If we apply our minds directly and competently to the needs of the earth, then we will have begun to make fundamental and necessary changes in our minds. We will begin to understand and to mistrust and to change our wasteful economy, which markets not just the produce of the earth, but also the earth's ability to produce. We will see that beauty and utility are alike dependent upon the health of the world. But we will also see through the fads and the fashions of protest. We will see that war and oppression and pollution are not separate issues, but are aspects of the same issue. Amid the outcries for the liberation of this group or that, we will know that no person is free except in the freedom of other persons, and that man's only real freedom is to know and faithfully occupy his place - a much humbler place than we have been taught to think - in the order of creation."
"If you start a conversation with the assumption that you are right or that you must win, obviously it is difficult to talk. He is author of the Citizenship Papers and answered questions at a Washington DC book store."
"If we represent knowledge as a tree, we know that things that are divided are yet connected. We know that to observe the divisions and ignore the connections is to destroy the tree."
"If you could do it, I suppose, it would be a good idea to live your life in a straight line - starting, say, in the Dark Wood of Error, and proceeding by logical steps through Hell and Purgatory and into Heaven. Or you could take the King's Highway past the appropriately named dangers, toils, and snares, and finally cross the River of Death and enter the Celestial City. But that is not the way I have done it, so far. I am a pilgrim, but my pilgrimage has been wandering and unmarked. Often what has looked like a straight line to me has been a circling or a doubling back. I have been in the Dark Wood of Error any number of times. I have known something of Hell, Purgatory, and Heaven, but not always in that order. The names of many snares and dangers have been made known to me, but I have seen them only in looking back. Often I have not known where I was going until I was already there. I have had my share of desires and goals, but my life has come to me or I have gone to it mainly by way of mistakes and surprises. Often I have received better than I deserved. Often my fairest hopes have rested on bad mistakes. I am an ignorant pilgrim, crossing a dark valley. And yet for a long time, looking back, I have been unable to shake off the feeling that I have been led - make of that what you will."
"If you can read and have more imagination than a doorknob, what need do you have for a 'movie version' of a novel?"
"If you know even as little history as I do, it is hard not to doubt the efficacy of modern war as a solution to any problem except that of retribution — the “justice” of exchanging one damage for another."
"If you grow a garden you are going to shed some sweat, and you are going to spend some time bent over; you will experience some aches and pains. But it is in the willingness to accept this discomfort that we strike the most telling blow against the power plants and what they represent."
"In a society in which nearly everybody is dominated by somebody else's mind or by a disembodied mind, it becomes increasingly difficult to learn the truth about the activities of governments and corporations, about the quality or value of products, or about the health of one's own place and economy. In such a society, also, our private economies will depend less and less upon the private ownership of real, usable property, and more and more upon property that is institutional and abstract, beyond individual control, such as money, insurance policies, certificates of deposit, stocks, and shares. And as our private economies become more abstract, the mutual, free helps and pleasures of family and community life will be supplanted by a kind of displaced or placeless citizenship and by commerce with impersonal and self-interested suppliers... Thus, although we are not slaves in name, and cannot be carried to market and sold as somebody else's legal chattels, we are free only within narrow limits. For all our talk about liberation and personal autonomy, there are few choices that we are free to make. What would be the point, for example, if a majority of our people decided to be self-employed? The great enemy of freedom is the alignment of political power with wealth. This alignment destroys the commonwealth - that is, the natural wealth of localities and the local economies of household, neighborhood, and community - and so destroys democracy, of which the commonwealth is the foundation and practical means."
"If you’re going to have sustainable agriculture, it has to be adapted locally. Local adaptation means that you observe in the economic landscape the same processes that you find in healthy natural landscapes: You must have diversity. You must have both plants and animals. You must waste nothing. You must obey the law of return — that is, you must return to the ground all the nutrients that you take from it. You must protect the soil from erosion at all times. You must make maximum use of sunlight. In those circumstances, you may leave the crops and animals pretty much to fend for themselves against diseases. The farm will have some disease, but it won’t have epidemics. If you look at a healthy forest, for instance, you see some prematurely dead trees, but not massive numbers of them. … It’s the diametric opposite of reductive science, and industrial agriculture is based on reductive science."
"In a modern war, fought with modern weapons and on the modern scale, neither side can limit to “the enemy” the damage that it does. These wars damage the world. We know enough by now to know that you cannot damage a part of the world without damaging all of it. Modern war has not only made it impossible to kill “combatants” without killing “noncombatants,” it has made it impossible to damage your enemy without damaging yourself."
"In general, I weathered even the worst sermons pretty well. They had the great virtue of causing my mind to wander. Some of the best things I have ever thought of I have thought of during bad sermons. Or I would look out the windows. In winter, when the windows were closed, the church seemed to admit the light strictly on its own terms, as if uneasy about the frank sunshine of this benighted world. In summer, when the sashes were raised, I watched with a great, eager pleasure the town and the fields beyond, the clouds, the trees, the movements of the air—but then the sermons would seem more improbable. I have always loved a window, especially an open one."
"In a time of disorder [Laertes] has returned to the care of the earth, the foundation of life and hope. And Odysseus finds him in an act emblematic of the best and most responsible kind of agriculture: an old man caring for a young tree."