classes ::: Genre, subject,
children :::
branches ::: Collected Fictions, Fiction, fictional characters, fictional place, Science Fiction, Selected Non-Fictions, Theological Fiction

Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .


object:Fiction
class:Genre
class:subject


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--- OBJECT INSTANCES [32]


Arthur_C_Clarke
Charles_Dickens
Crime_and_Punishment
C._S._Lewis
Dune
Frank_Herbert
G_K_Chesterton
Hermann_Hesse
H._G._Wells
H_P_Lovecraft
Invisible_Cities
Italo_Calvino
James_Joyce
James_S_A_Corey
Jorge_Luis_Borges
J_R_R_Tolkien
Leviathan_Wakes
Lewis_Carroll
Mark_Twain
Michael_Ende
Narcissus_and_Goldmund
Neil_Gaiman
Neuromancer
One_Thousand_and_One_Nights
Pablo_Neruda
Percy_Bysshe_Shelley
Stephen_King
Sylvie_and_Bruno
The_Castle_of_Crossed_Destinies
The_Epic_of_Gilgamesh
Ursula_K_Le_Guin
William_Gibson

--- PRIMARY CLASS


Genre
subject

--- SEE ALSO


--- SIMILAR TITLES [1]


Collected Fictions
Fiction
fictional characters
fictional place
Science Fiction
Selected Non-Fictions
Theological Fiction
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, Savitri (extended toc), the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)


fiction ::: an imaginative creation or a pretence that does not represent actuality but has been invented; made-up. fictions. :::

fictional ::: a. --> Pertaining to, or characterized by, fiction; fictitious; romantic.

fiction ::: n. --> The act of feigning, inventing, or imagining; as, by a mere fiction of the mind.
That which is feigned, invented, or imagined; especially, a feigned or invented story, whether oral or written. Hence: A story told in order to deceive; a fabrication; -- opposed to fact, or reality.
Fictitious literature; comprehensively, all works of imagination; specifically, novels and romances.

fictionist ::: n. --> A writer of fiction.

Fiction: Whenever a symbol, as part of an utterance, occurs in such a context that the truth of any utterance of the same form would normally guarantee the existence of an individual denoted by that symbol, whereas in the case considered no such implication holds, the symbol may be said to occur fictitiously in that context. Thus in the utterance "The average man is six feet tall" the phrase "the average man" occurs fictitiously. For "X is less thin six feet tall" normally implies that there is an individual denoted by "X". But there is no individual denoted by "the average man".

Fictionism: An extreme form of pragmatism or instrumentalism according to which the basic concepts and principles of natural science, mathematics, philosophy, ethics, religion and jurisprudence are pure fictions which, though lacking objective truth, are useful instruments of action. The theory is advanced under the influence of Kant, by the German philosopher H. Vaihinger in his Philosophie des Als Ob, 1911. Philosophv of the "As If." English translation by C. K. Ogden.) See Fiction, Construction. -- L. W.

fictional ::: a. --> Pertaining to, or characterized by, fiction; fictitious; romantic.

fiction ::: n. --> The act of feigning, inventing, or imagining; as, by a mere fiction of the mind.
That which is feigned, invented, or imagined; especially, a feigned or invented story, whether oral or written. Hence: A story told in order to deceive; a fabrication; -- opposed to fact, or reality.
Fictitious literature; comprehensively, all works of imagination; specifically, novels and romances.

fictionist ::: n. --> A writer of fiction.

fictional The Revolt of the Angels. Here Abdiel is

fiction, he serves as archdeacon to Bishop Broug¬

fiction: This term refers to a story devised by a writer, using their imagination. Fiction usually contains little or no truth.

fictional character: An imaginary person represented in a work of fiction (play or film or story).

FICTIONS Mental fictions include all fancies, freaks, guesses, suppositions, assumptions, etc., as well as the hypotheses and theories of science, all being mental constructions that do not have all the facts put in their correct contexts. K 2.18.3

The content even of �lite thinking is for the most part made up of fictions
(conceptions without real correspondences), due to lack of facts about existence. It is only the facts of esoterics that make it possible to think in accordance with reality. K 1.20.7




fiction ::: an imaginative creation or a pretence that does not represent actuality but has been invented; made-up. fictions. :::


--- QUOTES [129 / 129 - 500 / 6977] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

   16 H P Lovecraft
   12 Stephen King
   11 William Gibson
   11 Terry Pratchett
   11 Arthur C Clarke
   7 J R R Tolkien
   7 Frank Herbert
   6 Philip K Dick
   6 James S A Corey
   4 Ursula K Le Guin
   4 Sri Aurobindo
   4 Isaac Asimov
   3 Douglas Adams
   3 Bram Stoker
   2 Orson Scott Card
   2 Neil Gaiman
   2 George R R Martin
   1 William Blake
   1 Ursula K LeGuin
   1 Michio Kaku
   1 Master Yoda
   1 Mark Twain
   1 Major Kusanagi
   1 Lewis Carroll
   1 Lawrence Durrell
   1 KGentle
   1 Jorge Luis Borges
   1 H G Wells
   1 Hannah Arendt
   1 Gary Gygax
   1 Farley Mowat
   1 Bertrand Russell
   1 Arundhati Roy
   1 A E van Vogt
   1

NEW FULL DB (2.4M)

   16 Stephen King
   8 Anonymous
   6 Ray Bradbury
   6 Neil Gaiman
   5 Ursula K Le Guin
   4 Terry Pratchett
   4 Mark Rubinstein
   4 Haruki Murakami
   4 Eudora Welty
   4 Dorothy Allison
   4 Dean Koontz
   3 Penelope Lively
   3 Paul Theroux
   3 Paul Auster
   3 Matt Groening
   3 Mark Twain
   3 Lucian Bane
   3 Hunter S Thompson
   3 Hal Duncan
   3 Gayle Forman
   3 Frederik Pohl
   3 David Benioff
   3 Charles Bukowski
   3 Ann Patchett
   3 Anna Torv
   2 Wallace Stegner
   2 Virginia Woolf
   2 Tom Stoppard
   2 Tom Clancy
   2 Steven Wright
   2 Robert Sheckley
   2 Robert M Roberts
   2 Ransom Riggs
   2 Miguel Syjuco
   2 Matt Haig
   2 Martin Amis
   2 Liu Cixin
   2 Lauren Groff
   2 Ken Follett
   2 Karin Slaughter
   2 Joseph Conrad
   2 Jonathan Strahan
   2 John Irving
   2 Jodi Picoult
   2 Jim Jarmusch
   2 Jerry Pinto
   2 Isabel Allende
   2 G K Chesterton
   2 Ethan Canin
   2 Ernest Hemingway
   2 Erika Johansen
   2 Elizabeth Bowen
   2 Doris Lessing
   2 David Foster Wallace
   2 Clive James
   2 China Mieville
   2 Charlotte Lennox
   2 Brent Spiner
   2 Anton Chekhov
   2 Ali Smith

1:Never Explain Anything ~ H P Lovecraft,
2:Fiction is the truth inside the lie. ~ Stephen King,
3:Books are a uniquely portable magic. ~ Stephen King,
4:Luminous beings are we... not this crude matter. ~ Master Yoda,
5:The road goes ever on and on. ~ J R R Tolkien, Bilbo Baggins ,
6:Magic is just science that we don't understand yet. ~ Arthur C Clarke,
7:Be quiet, darling. Let pattern recognition have its way. ~ William Gibson,
8:I had evoked - and the book was indeed all I had suspected. ~ H P Lovecraft,
9:Go then, there are other worlds than these. ~ Stephen King, The Gunslinger ,
10:The sphinx was the riddle, not the riddler. - Maester Aemon ~ George R R Martin,
11:you can, you should, and if you're brave enough to start, you will. ~ Stephen King,
12:Get in my lobby. Were starting the case now. ~ Major Kusanagi, Ghost in the Shell ,
13:We who think we are about to die will laugh at anything. ~ Terry Pratchett, Night Watch ,
14:Do what you will, this world's a fiction and is made up of contradiction ~ William Blake,
15:I write for the same reason I breathe - because if I didn't, I would die. ~ Isaac Asimov,
16:Still round the corner there may wait, A new road or a secret gate. ~ J R R Tolkien,
17:Self-education is, I firmly believe, the only kind of education there is. ~ Isaac Asimov,
18:Do not meddle in the affairs of wizards, for they are subtle and quick to anger. ~ J R R Tolkien,
19:That is not dead which can eternal lie, And with strange aeons death may die. ~ H P Lovecraft,
20:Time is an illusion. Lunchtime doubly so. ~ Douglas Adams, The Hitchhiker's Guide to the Galaxy ,
21:It is wonderful what tricks our dreams play us, and how conveniently we can imagine. ~ Bram Stoker,
22:A library is the first step of a thousand journeys, portal to a thousand worlds. ~ Orson Scott Card,
23:Sometimes thinking is like talking to another person, but that person is also you. ~ Terry Pratchett,
24:It may be that our role on this planet is not to worship God - but to create him. ~ Arthur C Clarke,
25:All governments suffer a recurring problem: Power attracts pathological personalities. ~ Frank Herbert,
26:People who deny the existence of dragons are often eaten by dragons. From within. ~ Ursula K Le Guin,
27:Amateurs sit and wait for inspiration, the rest of us just get up and go to work. ~ Stephen King, On Writing ,
28:Don't make a big distinction between fiction and non-fiction. These are arbitrary distinctions. ~ Farley Mowat,
29:The only way to discover the limits of the possible is to go beyond them into the impossible. ~ Arthur C Clarke,
30:Within the armor is the butterfly and within the butterfly - is the signal from another star. ~ Philip K Dick,
31:Truth is stranger than fiction, but it is because fiction is obliged to stick to possibilities; truth isn't. ~ Mark Twain,
32:HUMANS NEED FANTASY TO BE HUMAN. TO BE THE PLACE WHERE THE FALLING ANGEL MEETS THE RISING APE ~ Terry Pratchett, Hogfather ,
33:There should be a science of discontent. People need hard times to develop psychic muscles. ~ Frank Herbert, Dune (1965) ,
34:Statistical thinking will one day be as necessary for efficient citizenship as the ability to read and write. ~ H G Wells,
35:Maybe happiness is this: not feeling like you should be elsewhere, doing something else, being someone else. ~ Isaac Asimov,
36:And always the shadow of nameless fear hung about the sealed trap-doors and the dark, windowless elder towers. ~ H P Lovecraft,
37:But please remember: this is only a work of fiction. The truth, as always, will be far stranger. ~ Arthur C Clarke,
38:When the past is always with you, it may as well be present; and if it is present, it will be future as well. ~ William Gibson,
39:Give a man a fire and he's warm for a day, but set fire to him and he's warm for the rest of his life. ~ Terry Pratchett, Jingo ,
40:Imagination grows by exercise and contrary to common belief is more powerful in the mature than in the young. ~ Ursula K Le Guin,
41:There are darknesses in life and there are lights, and you are one of the lights, the light of all lights. ~ Bram Stoker,
42:Speaking personally, you can have my gun, but you'll take my book when you pry my cold, dead fingers off of the binding. ~ Stephen King,
43:And I would tell myself that the realm beyond the wall was not more lasting merely, but more lovely and radiant as well. ~ H P Lovecraft,
44:The oldest and strongest emotion of mankind is fear, and the oldest and strongest kind of fear is fear of the unknown. ~ H P Lovecraft,
45:It is not despair, for despair is only for those who see the end beyond all doubt. We do not. ~ J R R Tolkien, The Fellowship of the Ring ,
46:Sometimes I think we're alone in the universe, and sometimes I think we're not. In either case the idea is quite staggering. ~ Arthur C Clarke,
47:When you tear out a man's tongue, you are not proving him a liar, you're only telling the world that you fear what he might say. ~ George R R Martin,
48:How can one attempt seeing truth without knowing falsehood. It is the attempt to see the light without knowing darkness. It cannot be. ~ Frank Herbert,
49:A witch ought never be frightened in the darkest forest, because she should be sure that the most terrifying thing in the forest was her. ~ Terry Pratchett,
50:Alone. Yes, that's the key word, the most awful word in the English tongue. Murder doesn't hold a candle to it and hell is only a poor synonym. ~ Stephen King,
51:The presence of those seeking the truth is infinitely to be preferred to the presence of those who think they've found it. ~ Terry Pratchett, Monstrous Regiment ,
52:Deep in the human unconscious is a pervasive need for a logical universe that makes sense. But the real universe is always one step beyond logic. ~ Frank Herbert,
53:Fantasy is an exercise bicycle for the mind. It might not take you anywhere, but it tones up the muscles that can. Of course, I could be wrong. ~ Terry Pratchett,
54:"Perhaps our only sickness is to desire a truth which we cannot bear rather than to rest content with the fictions we manufacture out of each other. ~ Lawrence Durrell,
55:All that is gold does not glitter, not all those who wander are lost; the old that is strong does not wither, deep roots are not reached by the frost. ~ J R R Tolkien,
56:And at last I resolved to scale that tower, fall though I might; since it were better to glimpse the sky and perish, than to live without ever beholding day. ~ H P Lovecraft,
57:A good novelist does not lead his characters, he follows them. A good novelist does not create events, he watches them happen and then writes down what he sees. ~ Stephen King,
58:Once men turned their thinking over to machines in the hope that this would set them free. But that only permitted other men with machines to enslave them. ~ Frank Herbert, Dune ,
59:He felt that his whole life was some kind of dream and he sometimes wondered whose it was and whether they were enjoying it. ~ Douglas Adams, The Hitchhiker's Guide to the Galaxy ,
60:I do not love the bright sword for its sharpness, nor the arrow for its swiftness, nor the warrior for his glory. I love only that which they defend. ~ J R R Tolkien, The Two Towers ,
61:To present a whole world that doesn't exist and make it seem real, we have to more or less pretend we're polymaths. That's just the act of all good writing. ~ William Gibson,
62:People who deny the existence of dragons are often eaten by dragons from within. ~ Ursula K Le Guin, The Wave in the Mind: Talks and Essays on the Writer the Reader and the Imagination,
63:He wanted to close his eyes and shut out the pearly nothingness that surrounded him, but that was an act of a coward and he would not yield to it. ~ Arthur C Clarke, H P Lovecraft,
65:Truth is a shining goddess, always veiled, always distant, never wholly approachable, but worthy of all the devotion of which the human spirit is capable. ~ Bertrand Russell, Fact and Fiction ,
66:Practice is the act of rehearsing a behavior over and over, or engaging in an activity again and again, for the purpose of improving or mastering it, as in the phrase practice makes perfect. ~ ,
67:Any given man sees only a tiny portion of the total truth, and very often, in fact almost perpetually, he deliberately deceives himself about that little precious fragment as well. ~ Philip K Dick,
68:So often, science fiction helps to get young people interested in science. That's why I don't mind talking about science fiction. It has a real role to play: to seize the imagination. ~ Michio Kaku,
69:The greatest religious problem today is how to be both a mystic and a militant. In other words how to combine the search for an experience of inner awareness with effective social action. ~ Ursula K LeGuin,
70:Science fiction is a field of writing where, month after month, every printed word implies to hundreds of thousands of people: 'There is change. Look, today's fantastic story is tomorrow's fact. ~ A E van Vogt,
71:Knowledge sets us free, art sets us free. A great library is freedom...and that freedom must not be compromised. It must be available to all who need it, when they need it, and that's always. ~ Ursula K Le Guin,
72:The thing under my bed waiting to grab my ankle isn't real. I know that, and I also know that if I'm careful to keep my foot under the covers, it will never be able to grab my ankle. ~ Stephen King, Night Shift ,
73:Strange and terrible books were drawn voluminously from the stack shelves and from secure places of storage; and diagrams and formulae were copied with feverish haste and in bewildering abundance. ~ H P Lovecraft,
74:Conspiracy theory's got to be simple. Sense doesn't come into it. People are more scared of how complicated shit actually is than they ever are about whatever's supposed to be behind the conspiracy. ~ William Gibson,
75:Scientists have calculated that the chances of something so patently absurd actually existing are millions to one. But magicians have calculated that million-to-one chances crop up nine times out of ten. ~ Terry Pratchett, Mort ,
76:The individual ego is a pragmatic and effective fiction, a translation of the secret self into the terms of surface consciousness ~ Sri Aurobindo, The Life Divine The Origin and Remedy of Falsehood,
77:Fiction and non-fiction are only different techniques of story telling. For reasons I do not fully understand, fiction dances out of me. Non-fiction is wrenched out by the aching, broken world I wake up to every morning. ~ Arundhati Roy,
78:Before you become too entranced with gorgeous gadgets and mesmerizing video displays, let me remind you that information is not knowledge, knowledge is not wisdom, and wisdom is not foresight. Each grows out of the other, and we need them all. ~ Arthur C Clarke,
79:Some humans would do anything to see if it was possible to do it. If you put a large switch in some cave somewhere, with a sign on it saying 'End-of-the-World Switch. PLEASE DO NOT TOUCH', the paint wouldn't even have time to dry. ~ Terry Pratchett, Thief Of Time ,
80:A page of Addison or of Irving will teach more of style than a whole manual of rules, whilst a story of Poe's will impress upon the mind a more vivid notion of powerful and correct description and narration than will ten dry chapters of a bulky textbook. ~ H P Lovecraft,
81:Nothing would ever change; nothing new could ever be expected. It had to end, and it did. Now in the dark world where I dwell, ugly things, and surprising things, and sometimes little wondrous things, spill out in me constantly, and I can count on nothing. ~ Philip K Dick,
82:The moments of déjà vu were coming more frequently, now. Moments would stutter and hiccup and falter and repeat. Sometimes whole mornings would repeat. Once I lost a day. Time seemed to be breaking down entirely. ~ Neil Gaiman, Fragile Things: Short Fictions and Wonders ,
83:I desired dragons with a profound desire. Of course, I in my timid body did not wish to have them in the neighborhood. But the world that contained even the imagination of Fafnir was richer and more beautiful, at whatever the cost of peril. ~ J R R Tolkien, On Fairy-Stories ,
84:To call up a demon you must learn its name. Men dreamed that, once, but now it is real in another way. You know that, Case. Your business is to learn the names of programs, the long formal names, names the owners seek to conceal. True names... ~ William Gibson, Neuromancer ,
85:All governments suffer a recurring problem: Power attracts pathological personalities. It is not that power corrupts but that it is magnetic to the corrupt-able. Such people have a tendency to become drunk on violence, a condition to which they are quickly addicted. ~ Frank Herbert,
86:The illusionist sub-class sprang from my reading. So many spellworkers in fable and fiction used only the illusory, not "real magic" that had actual substance and effect, that I thought it would be fun to include such an option in the game. ~ Gary Gygax, ENWorld Q&A with Gary Gygax part 1,
87:Cyberspace is colonising what we used to think of as the real world. I think that our grandchildren will probably regard the distinction we make between what we call the real world and what they think of as simply the world as the quaintest and most incomprehensible thing about us. ~ William Gibson,
88:In the moment when I truly understand my enemy, understand him well enough to defeat him, then in that very moment I also love him. I think it's impossible to really understand somebody, what they want, what they believe, and not love them the way they love themselves. ~ Orson Scott Card, Ender's Game ,
89:Each of us assumes everyone else knows what HE is doing. They all assume we know what WE are doing. We don't... Nothing is going on and nobody knows what it is. Nobody is concealing anything except the fact that he does not understand anything anymore and wishes he could go home. ~ Philip K Dick, VALIS ,
90:The ideal subject of totalitarian rule is not the convinced Nazi or the convinced Communist, but people for whom the distinction between fact and fiction (i.e., the reality of experience) and the distinction between true and false (i.e., the standards of thought) no longer exist. ~ Hannah Arendt, Origins of Totalitarianism ,
91:I must not fear. Fear is the mind-killer. Fear is the little-death that brings total obliteration. I will face my fear. I will permit it to pass over me and through me. And when it has gone past I will turn the inner eye to see its path. Where the fear has gone there will be nothing. Only I will remain. ~ Frank Herbert, Dune ,
92:There distance was his own huge spirit’s extent;Delivered from the fictions of the mindTime’s triple dividing step baffled no more;Its inevitable and continuous stream,The long flow of its manifesting course,Was held in spirit’s single wide ~ Sri Aurobindo, Savitri 02.15 - The Kingdoms of the Greater Knowledge,
93:Addictions [...] started out like magical pets, pocket monsters. They did extraordinary tricks, showed you things you hadn't seen, were fun. But came, through some gradual dire alchemy, to make decisions for you. Eventually, they were making your most crucial life-decisions. And they were [...] less intelligent than goldfish. ~ William Gibson,
94:But the actual touch of her lingered, inside his heart. That remained. In all the years of his life ahead, the long years without her, with never seeing her or hearing from her or knowing anything about her, if she was alive or happy or dead or what, that touch stayed locked within him, sealed in himself, and never went away. That one touch of her hand. ~ Philip K Dick,
95:One by one he would conjure up the world's major electronic papers; he knew the codes of the more important ones by heart, and had no need to consult the list on the back of his pad. Switching to the display unit's short-term memory, he would hold the front page while he quickly searched the headlines and noted the items that interested him. ~ Arthur C Clarke, H P Lovecraft,
97:Cyberspace. A consensual hallucination experienced daily by billions of legitimate operators, in every nation, by children being taught mathematical concepts... A graphic representation of data abstracted from banks of every computer in the human system. Unthinkable complexity. Lines of light ranged in the nonspace of the mind, clusters and constellations of data. Like city lights, receding... ~ William Gibson,
98:In all fiction, when a man is faced with alternatives he chooses one at the expense of the others. In the almost unfathomable Ts'ui Pen, he chooses - simultaneously - all of them. He thus creates various futures, various times which start others that will in their turn branch out and bifurcate in other times. That is the cause of the contradictions in the novel." ~ Jorge Luis Borges, The Garden Of Forking Paths ,
99:A crack formed and enlarged, and the whole door gave way-but from the other side; whence poured a howling tumult of ice-cold wind with all the stenches of the bottomless pit, and whence reached a sucking force not of earth or heaven, which, coiling sentiently about the paralysed detective, dragged him through the aperture and down unmeasured spaces filled with whispers and wails, and gusts of mocking laughter. ~ H P Lovecraft,
100:When I start writing a new imaginary future, I have no idea what it is. The characters arrive first. They help me figure out where they are living and I get to fill in the gaps with that and where we are. So when I get to the end of the process of composition, if I feel that I have really done my job, I have no idea what I've got - and I then spend essentially the rest of my life figuring out what it might mean. ~ William Gibson,
101:God does not play dice with the universe; He plays an ineffable game of His own devising, which might be compared, from the perspective of any of the other players [i.e. everybody], to being involved in an obscure and complex variant of poker in a pitch-dark room, with blank cards, for infinite stakes, with a Dealer who won't tell you the rules, and who smiles all the time. ~ Terry Pratchett, Good Omens: The Nice and Accurate Prophecies of Agnes Nutter Witch,
102:After the doctors and nurses had left, I whispered an awestruck question: "Good God, Manton, but what was it? Those scars - was it like that?" And I was too dazed to exult when he whispered back a thing I had half expected "No - it wasn't that way at all. It was everywhere - a gelatin - a slime yet it had shapes, a thousand shapes of horror beyond all memory. There were eyes - and a blemish. It was the pit - the maelstrom - the ultimate abomination. Carter, it was the unnamable! ~ H P Lovecraft, The Unnamable ,
103:Fantasy imposes order on the universe. Or, at least, it superimposes order on the universe. And it is a human order. Reality tells us that we exist for a brief, beleaguered span in a cold infinity; fantasy tells us that the figures in the foreground are important. Fantasy peoples the alien Outside, and it doesn't matter a whole lot if it peoples it with good guys or bad guys. Putting 'Hy-Brasil' on the map is a step in the right direction, but if you can't manage that, then 'Here Be Dragons is better than nothing. Better than the void. ~ Terry Pratchett,
104:I had forgotten what fiction was to me as a boy, forgotten what it was like in the library: fiction was an escape from the intolerable, a doorway into impossibly hospitable worlds where things had rules and could be understood; stories had been a way of learning about life without experiencing it, or perhaps of experiencing it as an eighteenth-century poisoner dealt with poisons, taking them in tiny doses, such that the poisoner could cope with ingesting things that would kill someone who was not inured to them. Sometimes fiction is a way of coping with the poison of the world in a way that lets us survive it. ~ Neil Gaiman,
105:The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. The sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age. ~ H P Lovecraft, The Call Of Cthulhu ,
106:In the twelve years she had been at this desk, in this room, everything had changed. The alliance between Earth and its upstart brother had been an eternal, unshakable thing once. The Belt had been an annoyance and a haven for tiny cells of renegades and troublemakers as likely to die of a ship malfunction as to be called to justice. Humanity had been alone in the universe. And then the secret discovery that Phoebe, idiosyncratic moon of Saturn, had been an alien weapon, launched at earth when life here was hardly more than an interesting idea wrapped in a lipid bilayer. How could anything be the same after that? ~ James S A Corey, Caliban's War ,
107:The 3 types of terror: The Gross-out: the sight of a severed head tumbling down a flight of stairs, it's when the lights go out and something green and slimy splatters against your arm. The Horror: the unnatural, spiders the size of bears, the dead waking up and walking around, it's when the lights go out and something with claws grabs you by the arm. And the last and worse one: Terror, when you come home and notice everything you own had been taken away and replaced by an exact substitute. It's when the lights go out and you feel something behind you, you hear it, you feel its breath against your ear, but when you turn around, there's nothing there... ~ Stephen King,
108:It is a strange world, a sad world, a world full of miseries, and woes, and troubles. And yet when King Laugh come, he make them all dance to the tune he play. Bleeding hearts, and dry bones of the churchyard, and tears that burn as they fall, all dance together to the music that he make with that smileless mouth of him. Ah, we men and women are like ropes drawn tight with strain that pull us different ways. Then tears come, and like the rain on the ropes, they brace us up, until perhaps the strain become too great, and we break. But King Laugh he come like the sunshine, and he ease off the strain again, and we bear to go on with our labor, what it may be. ~ Bram Stoker,
109:And as I ran along the shore, crushing sleeping flowers with heedless feet and maddened ever by the fear of unknown things and the lure of the dead faces, I saw that the garden had no end under that moon; for where by day the walls were, there stretched now only new vistas of trees and paths, flowers and shrubs, stone idols and pagodas, and bendings of the yellow-litten stream past grassy banks and under grotesque bridges of marble. And the lips of the dead lotos-faces whispered sadly, and bade me follow, nor did I cease my steps till the stream became a river, and joined amidst marshes of swaying reeds and beaches of gleaming sand the shore of a vast and nameless sea. Upon ~ H P Lovecraft,
110:A year here and he still dreamed of cyberspace, hope fading nightly. All the speed he took, all the turns he'd taken and the corners he'd cut in Night City, and still he'd see the matrix in his sleep, bright lattices of logic unfolding across that colorless void.... The Sprawl was a long strange way home over the Pacific now, and he was no console man, no cyberspace cowboy. Just another hustler, trying to make it through. But the dreams came on in the Japanese night like live wire voodoo and he'd cry for it, cry in his sleep, and wake alone in the dark, curled in his capsule in some coffin hotel, his hands clawed into the bedslab, temper foam bunched between his fingers, trying to reach the console that wasn't there. ~ William Gibson, Neuromancer ,
111:The most important things are the hardest to say. They are the things you get ashamed of, because words diminish them -- words shrink things that seemed limitless when they were in your head to no more than living size when they're brought out. But it's more than that, isn't it? The most important things lie too close to wherever your secret heart is buried, like landmarks to a treasure your enemies would love to steal away. And you may make revelations that cost you dearly only to have people look at you in a funny way, not understanding what you've said at all, or why you thought it was so important that you almost cried while you were saying it. That's the worst, I think. When the secret stays locked within not for want of a teller but for want of an understanding ear. ~ Stephen King,
112:For the last three weeks I've been working on a open world game in Inform 7. The initial seed for my idea came when I was playing Rune Factory 3 a game for my DS. And I thought, Hey look if I can run a farm here why can't I somehow implement this in a interactive fiction. So I sat myself down and began to type away furiously at my keyboard. And the more I sat the more complicated my farming implementation got, requiring water and fertilizer, levels of sunlight ectAnd then, finally, I finished it. And my mind began to wander. Why just stop there why not keep going. And soon I was adding mining, weather and a form of crafting items. Now if I get this done, and don't fall into the trap of to create everything, of which I am slowly making the maddening descent, I could have a open world IF game ready within a few months. Maybe more than a few. ~ KGentle, intfiction.org ,
113:The ship creaked and gravity shifted a degree to Miller's right. Course correction. Nothing interesting. Miller closed his eyes and tried to will himself to sleep. His mind was full of dead men and Julie and love and sex. There was something Holden had said about the war that was important, but he couldn't make the pieces fit. They kept changing. Miller sighed, shifted his weight so that he blocked one of his drainage tubes and had to shift back to stop the alarm. When the blood pressure cuff fired off again, it was Julie holding him, pulling herself so close her lips brushed his ear. His eyes opened, his mind seeing both the imaginary girl and the monitors that she would have blocked if she'd really been there. I love you too, she said, and I will take care of you. He smiled at seeing the numbers change as his heart raced. ~ James S A Corey, Leviathan Wakes ,
114:A certain atmosphere of breathless and unexplainable dread of outer, unknown forces must be present; and there must be a hint, expressed with a seriousness and portentousness becoming its subject, of that most terrible conception of the human brain - a malign and particular suspension or defeat of those laws of Nature which are our only safeguard against the assaults of chaos and the daemons of unplumbed space .... Therefore we must judge a weird tale not by the author's intent, or by the mere mechanics of the plot; but by the emotional level which it attains at its least mundane point... The one test of the really weird is simply this - whether or not there be excited in the reader a profound sense of dread, and of contact with unknown spheres and powers; a subtle attitude of awed listening, as if for the beating of black wings or the scratching of outside shapes and entities on the known universe's utmost rim. ~ H P Lovecraft,
115:Even on Earth, the first steps in this direction had been taken. There were millions of men, doomed in earlier ages, who now lived active and happy lives thanks to artificial limbs, kidneys, lungs, and hearts. To this process there could be only one conclusion - however far off it might be.And eventually even the brain might go. As the seat of consciousness, It was not essential; the development of electronic intelligence had proved that. The conflict between mind and machine might be resolved at last in the eternal truce of complete symbiosis.But was even this the end? A few mystically inclined biologists went still further. They speculated, taking their cues from the beliefs of many religions, that mind would eventually free itself from matter. The robot body, like the flesh-and-blood one, would be no more than a stepping-stone to something which, long ago, men bad called "spirit."And if there was anything beyond that, its name could only be God. ~ Arthur C Clarke, James S A Corey, Leviathan Wakes ,
117:To us poetry is a revel of intellect and fancy, imagination a plaything and caterer for our amusement, our entertainer, the nautch-girl of the mind. But to the men of old the poet was a seer, a revealer of hidden truths, imagination no dancing courtesan but a priestess in God's house commissioned not to spin fictions but to image difficult and hidden truths; even the metaphor or simile in the Vedic style is used with a serious purpose and expected to convey a reality, not to suggest a pleasing artifice of thought. The image was to these seers a revelative symbol of the unrevealed and it was used because it could hint luminously to the mind what the precise intellectual word, apt only for logical or practical thought or to express the physical and the superficial, could not at all hope to manifest. To them this symbol of the Creator's body was more than an image, it expressed a divine reality. Human society was for them an attempt to express in life the cosmic Purusha who has expressed himself otherwise in the material and the supraphysical universe. Man and the cosmos are both of them symbols and expressions of the same hidden Reality. ~ Sri Aurobindo, The Human Cycle IS - Chapter 1,
118:The Tower. Somewhere ahead, it waited for him - the nexus of Time, the nexus of Size. He began west again, his back set against the sunrise, heading toward the ocean, realizing that a great passage of his life had come and gone. 'I loved you Jake,' he said aloud. The stiffness wore out of his body and he began to walk more rapidly. By that evening he had come to the end of the land. He sat in a beach which stretched left and right forever, deserted. The waves beat endlessly against the shore, pounding and pounding. The setting sun painted the water in a wide strip of fool's gold.There the gunslinger sat, his face turned up into the fading light. He dreamed his dreams and watched as the stars came out; his purpose did not flag, nor did his heart falter; his hair, finer now and gray at the temples, blew around his head, and the sandalwood-inlaid guns of his father lay smooth and deadly against his hips, and he was lonely but did not find loneliness in any way a bad or ignoble thing. The dark came down and the world moved on. The gunslinger waited for the time of the drawing and dreamed his long dreams of the Dark Tower, to which he would someday come at dusk and approach, winding his horn, to do some unimaginable final battle. ~ Stephen King,
119:It is also the story of a book, a book called The Hitch Hiker's Guide to the Galaxy - not an Earth book, never published on Earth, and until the terrible catastrophe occurred, never seen or heard of by any Earthman. Nevertheless, a wholly remarkable book.in fact it was probably the most remarkable book ever to come out of the great publishing houses of Ursa Minor - of which no Earthman had ever heard either. Not only is it a wholly remarkable book, it is also a highly successful one - more popular than the Celestial Home Care Omnibus, better selling than Fifty More Things to do in Zero Gravity, and more controversial than Oolon Colluphid's trilogy of philosophical blockbusters Where God Went Wrong, Some More of God's Greatest Mistakes and Who is this God Person Anyway? In many of the more relaxed civilizations on the Outer Eastern Rim of the Galaxy, the Hitch Hiker's Guide has already supplanted the great Encyclopedia Galactica as the standard repository of all knowledge and wisdom, for though it has many omissions and contains much that is apocryphal, or at least wildly inaccurate, it scores over the older, more pedestrian work in two important respects. First, it is slightly cheaper; and secondly it has the words Don't Panic inscribed in large friendly letters on its cover. ~ Douglas Adams, The Hitchhiker's Guide to the Galaxy ,
120:`No. Stay, doesn't matter.' He settled the black terry sweatband across his forehead, careful not to disturb the flat Sendai dermatrodes [1]. He stared at the deck on his lap, not really seeing it, seeing instead the shop window on Ninsei, the chromed shuriken burning with reflected neon. He glanced up; on the wall, just above the Sony, he'd hung her gift, tacking it there with a yellow-headed drawing pin through the hole at its center.He closed his eyes.Found the ridged face of the power stud.And in the bloodlit dark behind his eyes, silver phosphenes boiling in from the edge of space, hypnagogic images jerking past like film compiled from random frames.Symbols, figures, faces, a blurred, fragmented mandala of visual information.Please, he prayed, now --A gray disk, the color of Chiba sky.Now --Disk beginning to rotate, faster, becoming a sphere of paler gray. Expanding --And flowed, flowered for him, fluid neon origami trick, the unfolding of his distanceless home, his country, transparent 3D chessboard extending to infinity. Inner eye opening to the stepped scarlet pyramid of the Eastern Seaboard Fission Authority burning beyond the green cubes of Mitsubishi Bank of America, and high and very far away he saw the spiral arms of military systems, forever beyond his reach. ~ William Gibson, Neuromancer ,
121:And now, out among the stars, evolution was driving toward new goals. The first explorers of Earth had long since come to the limits of flesh and blood; as soon as their machines were better than their bodies, it was time to move. First their brains, and then their thoughts alone, they transferred into shining new homes of metal and of plastic.In these, they roamed among the stars. They no longer built spaceships. They were spaceships.But the age of the Machine-entities swiftly passed. In their ceaseless experimenting, they had learned to store knowledge in the structure of space itself, and to preserve their thoughts for eternity in frozen lattices of light. They could become creatures of radiation, free at last from the tyranny of matter.Into pure energy, therefore, they presently transformed themselves; and on a thousand worlds, the empty shells they had discarded twitched for a while in a mindless dance of death, then crumbled into rust.Now they were lords of the galaxy, and beyond the reach of time. They could rove at will among the stars, and sink like a subtle mist through the very interstices of space. But despite their godlike powers, they had not wholly forgotten their origin, in the warm slime of a vanished sea.And they still watched over the experiments their ancestors had started, so long ago. ~ Arthur C Clarke, James S A Corey, Leviathan Wakes ,
123:People think of education as something that they can finish. And what's more, when they finish, it's a rite of passage. You're finished with school. You're no more a child, and therefore anything that reminds you of school - reading books, having ideas, asking questions - that's kid's stuff. Now you're an adult, you don't do that sort of thing any more.You have everybody looking forward to no longer learning, and you make them ashamed afterward of going back to learning. If you have a system of education using computers, then anyone, any age, can learn by himself, can continue to be interested. If you enjoy learning, there's no reason why you should stop at a given age. People don't stop things they enjoy doing just because they reach a certain age.What's exciting is the actual process of broadening yourself, of knowing there's now a little extra facet of the universe you know about and can think about and can understand. It seems to me that when it's time to die, there would be a certain pleasure in thinking that you had utilized your life well, learned as much as you could, gathered in as much as possible of the universe, and enjoyed it. There's only this one universe and only this one lifetime to try to grasp it. And while it is inconceivable that anyone can grasp more than a tiny portion of it, at least you can do that much. What a tragedy just to pass through and get nothing out of it. ~ Isaac Asimov, Carl Freedman - Conversations with Isaac Asimov-University Press of Mississippi (2005).pdf ,
124:At first, needing the companionship of the human voice, he had listened to classical plays especially the works of Shaw, Ibsen, and Shakespeare - or poetry readings from Discovery's enormous library of recorded sounds. The problems they dealt with, however, seemed so remote, or so easily resolved with a little common sense, that after a while he lost patience with them.So he switched to opera - usually in Italian or German, so that he was not distracted even by the minimal intellectual content that most operas contained. This phase lasted for two weeks before he realized that the sound of all these superbly trained voices was only exacerbating his loneliness. But what finally ended this cycle was Verdi's Requiem Mass, which he had never heard performed on Earth. The "Dies Irae," roaring with ominous appropriateness through the empty ship, left him completely shattered; and when the trumpets of Doomsday echoed from the heavens, he could endure no more.Thereafter, he played only instrumental music. He started with the romantic composers, but shed them one by one as their emotional outpourings became too oppressive. Sibelius, Tchaikovsky, Berlioz, lasted a few weeks, Beethoven rather longer. He finally found peace, as so many others had done, in the abstract architecture of Bach, occasionally ornamented with Mozart. And so Discovery drove on toward Saturn, as often as not pulsating with the cool music of the harpsichord, the frozen thoughts of a brain that had been dust for twice a hundred years. ~ Arthur C Clarke, Philip K Dick, Exegesis Of Philip K Dick ,
126:More often, he listened to the voice of Eros. Sometimes he watched the video feeds too, but usually, he just listened. Over the hours and days, he began to hear, if not patterns, at least common structures. Some of the voices spooling out of the dying station were consistent-broadcasters and entertainers who were overrepresented in the audio files archives, he guessed. There seemed to be some specific tendencies in, for want of a better term, the music of it too. Hours of random, fluting static and snatched bits of phrases would give way, and Eros would latch on to some word or phrase, fixating on it with greater and greater intensity until it broke apart and the randomness poured back in. "... are, are, are, ARE, ARE, ARE... " Aren't, Miller thought, and the ship suddenly shoved itself up, leaving Miller's stomach about half a foot from where it had been. A series of loud clanks followed, and then the brief wail of a Klaxon. "Dieu! Dieu!" someone shouted. "Bombs son vamen roja! Going to fry it! Fry us toda!" There was the usual polite chuckle that the same joke had occasioned over the course of the trip, and the boy who'd made it-a pimply Belter no more than fifteen years old-grinned with pleasure at his own wit. If he didn't stop that shit, someone was going to beat him with a crowbar before they got back to Tycho. But Miller figured that someone wasn't him. A massive jolt forward pushed him hard into the couch, and then gravity was back, the familiar 0.3 g. Maybe a little more. Except that with the airlocks pointing toward ship's down, the pilot had to grapple the spinning skin of Eros' belly first. The spin gravity made what had been the ceiling the new floor; the lowest rank of couches was now the top; and while they rigged the fusion bombs to the docks, they were all going to have to climb up onto a cold, dark rock that was trying to fling them off into the vacuum. Such were the joys of sabotage. ~ James S A Corey, Leviathan Wakes ,
127:The modern distinction is that the poet appeals to the imagination and not to the intellect. But there are many kinds of imagination; the objective imagination which visualises strongly the outward aspects of life and things; the subjective imagination which visualises strongly the mental and emotional impressions they have the power to start in the mind; the imagination which deals in the play of mental fictions and to which we give the name of poetic fancy; the aesthetic imagination which delights in the beauty of words and images for their own sake and sees no farther. All these have their place in poetry, but they only give the poet his materials, they are only the first instruments in the creation of poetic style. The essential poetic imagination does not stop short with even the most subtle reproductions of things external or internal, with the richest or delicatest play of fancy or with the most beautiful colouring of word or image. It is creative, not of either the actual or the fictitious, but of the more and the most real; it sees the spiritual truth of things, - of this truth too there are many gradations, - which may take either the actual or the ideal for its starting-point. The aim of poetry, as of all true art, is neither a photographic or otherwise realistic imitation of Nature, nor a romantic furbishing and painting or idealistic improvement of her image, but an interpretation by the images she herself affords us, not on one but on many planes of her creation, of that which she conceals from us, but is ready, when rightly approached, to reveal. This is the true, because the highest and essential aim of poetry; but the human mind arrives at it only by a succession of steps, the first of which seems far enough from its object. It begins by stringing its most obvious and external ideas, feelings and sensations of things on a thread of verse in a sufficient language of no very high quality. But even when it gets to a greater adequacy and effectiveness, it is often no more than a vital, an emotional or an intellectual adequacy and effectiveness. There is a strong vital poetry which powerfully appeals to our sensations and our sense of life, like much of Byron or the less inspired mass of the Elizabethan drama; a strong emotional poetry which stirs our feelings and gives us the sense and active image of the passions; a strong intellectual poetry which satisfies our curiosity about life and its mechanism, or deals with its psychological and other "problems", or shapes for us our thoughts in an effective, striking and often quite resistlessly quotable fashion. All this has its pleasures for the mind and the surface soul in us, and it is certainly quite legitimate to enjoy them and to enjoy them strongly and vividly on our way upward; but if we rest content with these only, we shall never get very high up the hill of the Muses. ~ Sri Aurobindo, The Future Poetry ,
128:Of course we do." Dresden's voice was cutting. "But you're thinking too small. Building humanity's greatest empire is like building the world's largest anthill. Insignificant. There is a civilization out there that built the protomolecule and hurled it at us over two billion years ago. They were already gods at that point. What have they become since then? With another two billion years to advance?" With a growing dread, Holden listened to Dresden speak. This speech had the air of something spoken before. Perhaps many times. And it had worked. It had convinced powerful people. It was why Protogen had stealth ships from the Earth shipyards and seemingly limitless behind-the-scenes support. "We have a terrifying amount of catching up to do, gentlemen," Dresden was saying. "But fortunately we have the tool of our enemy to use in doing it." "Catching up?" a soldier to Holden's left said. Dresden nodded at the man and smiled. "The protomolecule can alter the host organism at the molecular level; it can create genetic change on the fly. Not just DNA, but any stable replicatoR But it is only a machine. It doesn't think. It follows instructions. If we learn how to alter that programming, then we become the architects of that change." Holden interrupted. "If it was supposed to wipe out life on Earth and replace it with whatever the protomolecule's creators wanted, why turn it loose?" "Excellent question," Dresden said, holding up one finger like a college professor about to deliver a lecture. "The protomolecule doesn't come with a user's manual. In fact, we've never before been able to actually watch it carry out its program. The molecule requires significant mass before it develops enough processing power to fulfill its directives. Whatever they are." Dresden pointed at the screens covered with data around them. "We are going to watch it at work. See what it intends to do. How it goes about doing it. And, hopefully, learn how to change that program in the process." "You could do that with a vat of bacteria," Holden said. "I'm not interested in remaking bacteria," Dresden said. "You're fucking insane," Amos said, and took another step toward Dresden. Holden put a hand on the big mechanic's shoulder. "So," Holden said. "You figure out how the bug works, and then what?" "Then everything. Belters who can work outside a ship without wearing a suit. Humans capable of sleeping for hundreds of years at a time flying colony ships to the stars. No longer being bound to the millions of years of evolution inside one atmosphere of pressure at one g, slaves to oxygen and water. We decide what we want to be, and we reprogram ourselves to be that. That's what the protomolecule gives us." Dresden had stood back up as he'd delivered this speech, his face shining with the zeal of a prophet. "What we are doing is the best and only hope of humanity's survival. When we go out there, we will be facing gods." "And if we don't go out?" Fred asked. He sounded thoughtful. "They've already fired a doomsday weapon at us once," Dresden said. The room was silent for a moment. Holden felt his certainty slip. He hated everything about Dresden's argument, but he couldn't quite see his way past it. He knew in his bones that something about it was dead wrong, but he couldn't find the words. Naomi's voice startled him. "Did it convince them?" she asked. "Excuse me?" Dresden said. "The scientists. The technicians. Everyone you needed to make it happen. They actually had to do this. They had to watch the video of people dying all over Eros. They had to design those radioactive murder chambers. So unless you managed to round up every serial killer in the solar system and send them through a postgraduate program, how did you do this?" "We modified our science team to remove ethical restraints." Half a dozen clues clicked into place in Holden's head. ~ James S A Corey, Leviathan Wakes ,
129:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passageOmnes eodem cogimur, omniumVersatur urna serius ociusSors exitura et nos in aeternumExilium impositura cymbae.Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!"Who sins in hope, who, sinning, says,'Sorrow for sin God's judgement stays!'Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,Like a scorch'd fly, that spins in vainUpon the axis of its pain,Then takes its doom, to limp and crawl,Blind and forgot, from fall to fall."Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!'Farewell, farewell! but this I tellTo thee, thou Wedding-Guest!He prayeth well, who loveth wellBoth man and bird and beast.He prayeth best, who loveth bestAll things both great and small;For the dear God who loveth us,He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno ,

*** NEWFULLDB 2.4M ***

1:We are fictioneers. ~ Dean Koontz,
2:Fiction Is My Addiction ~ Dr Seuss,
3:statistical fiction, ~ Louis Menand,
4:All memory is fiction. ~ Kwame Dawes,
5:romantic fiction. She ~ Julia London,
6:found science in fiction. ~ Anonymous,
7:Generations are fictions. ~ Jeff Chang,
8:Being safe is fiction. ~ Tom Hodgkinson,
9:Fiction creating reality. ~ Paul Auster,
10:I love science fiction. ~ Moon Bloodgood,
11:I tend to read non-fiction. ~ Gary Oldman,
12:Traded reality for fiction. ~ A M Johnson,
13:Fiction gives me power. ~ Maureen A Miller,
14:I don't do flash fiction. ~ Charles Stross,
15:I put my trust in fiction ~ Erika Johansen,
16:I quite enjoy science fiction. ~ Lexa Doig,
17:My fan fiction is canon. ~ Dwayne McDuffie,
18:The best fiction is true. ~ Kinky Friedman,
19:Brain out, sponge in’ fiction. ~ Hal Duncan,
20:I don't read fiction at all. ~ Brent Spiner,
21:Fiction is the unreal estate. ~ Stephen King,
22:I don't read Science Fiction. ~ Brent Spiner,
23:Most fan fiction is terrible. ~ Neal Pollack,
24:Nevertheless, no fictions. ~ Wallace Stegner,
25:This is a work of nonfiction. ~ Dani Shapiro,
26:Fiction is best served alone. ~ Courtney Cole,
27:In Paris, love is born of fiction. ~ Stendhal,
28:Nonfiction is never going to die. ~ Tom Wolfe,
29:Alice is fictional. This isn't. ~ Jess C Scott,
30:Fiction is a branch of neurology ~ J G Ballard,
31:Fiction is empathy technology. ~ Steven Pinker,
32:Truth is stranger than fiction... ~ Mark Twain,
33:Every fiction has its base in fact, ~ Anonymous,
34:Fiction is the truth in the lie. ~ Stephen King,
35:Fiction novels, that's my game. ~ David Benioff,
36:All autobiography is fiction. ~ Sandra Tsing Loh,
37:Fiction is always really a labor. ~ Ann Patchett,
38:Fiction is socially meaningful. ~ David Guterson,
39:History is filled with fictional people. ~ Robyn,
40:Humanity lives in its fiction. ~ Blaise Cendrars,
41:I prefer fact to fiction. ~ Richard Attenborough,
42:I transform fiction into memory. ~ Miguel Syjuco,
43:A public is a necessary fiction. ~ Rowan Williams,
44:Fiction is the truth inside a lie. ~ Stephen King,
45:Great fiction tells unknown truths. ~ Jess Walter,
46:There is no such thing as nonfiction. ~ Tom Waits,
47:...at it's best fiction is medicine. ~ Dean Koontz,
48:Every fiction has its base in fact, ~ Gayle Forman,
49:Every fiction has its base in fact. ~ Gayle Forman,
50:Fiction is the truth inside the lie ~ Stephen King,
51:Fictions, whoppers and paradiddles. ~ Ransom Riggs,
52:Human life is fiction's only theme. ~ Eudora Welty,
53:I felt a wish to be fictionalized. ~ Hilary Mantel,
54:I'm a huge science fiction fan... ~ Emma Caulfield,
55:Real life is crazier than fiction. ~ Lauren Bowles,
56:Fiction is the truth inside the lie. ~ Stephen King,
57:I just love historical fiction. ~ Jennifer Donnelly,
58:Truth is stranger than fiction ~ Arthur Conan Doyle,
59:You learn a lot, writing fiction. ~ Penelope Lively,
60:fictional character, this seemed to ~ David Nicholls,
61:Fiction is an improvement on life ~ Charles Bukowski,
62:Fiction is the history of the obscure. ~ Jill Lepore,
63:Good fiction creates its own reality. ~ Nora Roberts,
64:I don't have time to read nonfiction. ~ W P Kinsella,
65:I'm the Jerry Lewis of crime fiction. ~ Harlan Coben,
66:Most boundaries are convenient fictions. ~ Dave Gray,
67:My work was entirely nonfiction. ~ Laura Hillenbrand,
68:Sometimes fact is stranger than fiction. ~ Carol Alt,
69:Don't they understand what fiction is? ~ Lauren Groff,
70:Fiction is an improvement on life. ~ Charles Bukowski,
71:I craved the escape that fiction provided ~ E L James,
72:I do not love fiction, I love history. ~ Duane Hanson,
73:I don't generally read a lot of fiction. ~ Bill Gates,
74:Life is a means of extracting fiction. ~ Robert Stone,
75:The best fiction is truer than history ~ Thomas Hardy,
76:All fiction is autobiographical fantasy. ~ James Joyce,
77:Fact is one of our finest fictions. ~ Ursula K Le Guin,
78:Fiction is a necessity. GK Chesterton ~ G K Chesterton,
79:Happy endings are a luxury of fiction. ~ Trudi Canavan,
80:It’s not a lie. It’s a gift for fiction. ~ David Mamet,
81:My portal to another world was fiction. ~ Ransom Riggs,
82:Nonfiction is easy and fiction is hard. ~ Ann Patchett,
83:Real life is much stranger than fiction, man. ~ Mike D,
84:The thing is, all memory is fiction. ~ Robert Goolrick,
85:Truth is always duller than fiction. ~ Piers Paul Read,
86:Truth is more of a stranger than fiction. ~ Mark Twain,
87:And truth severe, by fairy fiction drest. ~ Thomas Gray,
88:Fiction is about stuff that's screwed up. ~ Nancy Kress,
89:I donated my body to science...fiction. ~ Steven Wright,
90:I don't have too much time for fiction. ~ Ronald Reagan,
91:I read a lot of lot non-demanding fiction. ~ Dave Barry,
92:Length is weight in fiction, pretty much. ~ Joan Silber,
93:Memoirs lie, but fiction tells the truth. ~ Philip Roth,
94:No fictional boy has ever compared to you. ~ Jay McLean,
95:Science Fiction is the jazz of literature. ~ David Brin,
96:Where does fiction end and reality begin? ~ Dean Koontz,
97:Anything processed by memory is fiction. ~ David Shields,
98:Fiction isn't what 'was'. It's 'what if'? ~ Richard Peck,
99:I do enjoy reading some science fiction. ~ Colin Farrell,
100:I'm a science fiction and fantasy geek. ~ China Mieville,
101:No one in life can ever match fiction ~ Sabrina Jeffries,
102:Oh, the accident necessary to fiction! ~ Gregory Maguire,
103:Whiteness is not the default in my fiction. ~ Roxane Gay,
104:All of this is fiction And all of it is true ~ Megan Hart,
105:Customer: Where are your fictional novels? ~ Jen Campbell,
106:Fiction is a lie that tells deep truths ~ Mark Rubinstein,
107:Fiction is life with the dull bits left out ~ Clive James,
108:If it's fiction, then it better be true. ~ Sherman Alexie,
109:It's in a neighbor's house fiction begins. ~ Dermot Healy,
110:Science fiction is an extension of science. ~ Len Wiseman,
111:The best liars write the best fiction. ~ Robert M Roberts,
112:Truth is stranger than fiction, after all. ~ Sara Shepard,
113:Writing fiction for money is a mug's game. ~ Stephen King,
114:After all, fiction is only fact minus time. ~ Mark Forsyth,
115:Fiction becomes visual by becoming verbal ~ William H Gass,
116:Fiction is life with the dull bits left out. ~ Clive James,
117:History is filled with fictional people. ~ Robyn Schneider,
118:I'm donating my body to science...fiction. ~ Steven Wright,
119:I rather like getting away from fiction. ~ Penelope Lively,
120:Most books aren't pure nonfiction or fiction. ~ James Frey,
121:The world is a fiction the brain constructs ~ Megan Abbott,
122:Truth is not always injured by fiction. ~ Charlotte Lennox,
123:When history gives out, fiction takes over. ~ Edmund White,
124:Bad prose is the bugbear of genre fiction. ~ Adrian McKinty,
125:Fact is stranger than fiction. ~ Thomas Chandler Haliburton,
126:Fiction is the microscope of truth. ~ Alphonse de Lamartine,
127:I didn't lie! I just created fiction with my mouth! ~ Homer,
128:I tend to prefer the shelter of fiction. ~ Armistead Maupin,
129:LIFE HAS NO PLOT, WHY MUST FILMS OR FICTION? ~ Jim Jarmusch,
130:Life has no plot, why must films or fiction? ~ Jim Jarmusch,
131:The Golden Age of science fiction is thirteen. ~ Terry Carr,
132:Who says that fictions only and false hair ~ George Herbert,
133:Fact and fiction are different truths. ~ Patricia MacLachlan,
134:Fiction, on the other hand, is like swamp fire. ~ Joy Kogawa,
135:Fiction or fable allures to instruction. ~ Benjamin Franklin,
136:I'd always been a science fiction enthusiast. ~ Ivan Reitman,
137:People respect nonfiction but they read novels. ~ E O Wilson,
138:The truer the facts the better the fiction. ~ Virginia Woolf,
139:This is a work of fiction. Any resemblance ~ Lili St Germain,
140:All remembrance of things past is fiction. ~ Ernest Hemingway,
141:All worlds of fiction are alternative realities. ~ Hal Duncan,
142:Fiction writing feels more honest to me. ~ David James Duncan,
143:People who don't read fiction really scare me. ~ Tenaya Jayne,
144:Science fiction is a literature of possibilities. ~ Liu Cixin,
145:It took me weeks to get over this fictional pain. ~ Kiera Cass,
146:I've always been interested in science fiction ~ Martin Landau,
147:I was a science fiction junkie for a long time. ~ William Hurt,
148:I was a very keen reader of science fiction. ~ Terry Pratchett,
149:Reality, as usual, beats fiction out of sight. ~ Joseph Conrad,
150:Science fiction is very healthy in its form. ~ Robert Sheckley,
151:What seems real one moment is fiction the next ~ David Budbill,
152:You can do anything you like, it's all fiction. ~ John Gossage,
153:All serious work in fiction is autobiographical. ~ Thomas Wolfe,
154:fiction is the great lie that tells the truth ~ Dorothy Allison,
155:Fiction is the lie that tells the truth, after all. ~ Anonymous,
156:Gloating sack of fictional cellular miss-firings. ~ Lucian Bane,
157:I read the same amount of nonfiction and fiction. ~ Anne Lamott,
158:it's true, reality really is stranger than fiction. ~ Anonymous,
159:I've always been drawn to historical fiction. ~ Karin Slaughter,
160:My mom introduced me to science-fiction. ~ Logan Marshall Green,
161:Only the writing of fiction keeps fiction alive. ~ Eudora Welty,
162:The Internet of Things is not just science fiction; ~ Anonymous,
163:There is nothing in religion but fiction. ~ George Bernard Shaw,
164:The truth was stranger than the official fiction. ~ Dean Koontz,
165:What we remember is probably fiction anyway. ~ Beryl Bainbridge,
166:With science fiction there's endless possibilities. ~ Anna Torv,
167:Writing fiction is fundamentally an irrational act. ~ Dale Peck,
168:But they went through this fiction every day. ~ Ernest Hemingway,
169:Fantasy and science fiction are where my brain lives. ~ Marie Lu,
170:For truth is always strange; stranger than fiction. ~ Lord Byron,
171:Im a massive science fiction and fantasy geek. ~ Robert Kazinsky,
172:I need fiction like you need to eat or exercise. ~ Arundhati Roy,
173:In some ways truth is stranger than fiction. ~ Mario Van Peebles,
174:I shall speak facts; but some will say I deal in fiction. ~ Ovid,
175:I've always considered myself a nonfiction artist. ~ Jim Sanborn,
176:Life's much more fun if you pretend it's fiction. ~ Jamie Delano,
177:Literature is a luxury; fiction is a necessity. ~ G K Chesterton,
178:People read fiction for emotion-not information ~ Sinclair Lewis,
179:Reader, be assured this narrative is no fiction. ~ W E B Du Bois,
180:Stories were fictional in Octava—that was the law. ~ Lucian Bane,
181:The aim of fiction is absolute and honest truth. ~ Anton Chekhov,
182:The aim of fiction is honest and absolute truth. ~ Anton Chekhov,
183:the memoir-novel “dumbed down fiction and traduced ~ John Irving,
184:Truth is weirder than any fiction I've seen. ~ Hunter S Thompson,
185:Unlike the actual, the fictional explains itself. ~ Mason Cooley,
186:At the time I first realized I might be fictional... ~ John Green,
187:Every fiction has its base in fact,” he tells her. ~ Gayle Forman,
188:Farscape is not what you call hard science fiction. ~ Ben Browder,
189:Fiction is not photography, it's oil painting. ~ Robertson Davies,
190:Fiction is the lie that tells the truth, after all. ~ Neil Gaiman,
191:Fiction’s nice. Fiction lets you select and simplify. ~ Jo Walton,
192:I do love science-fiction and horror movies. ~ Nicolas Ghesquiere,
193:In [writing] fiction, every sentence is its own reward. ~ Amy Tan,
194:I think fiction recues history from its confusions. ~ Don DeLillo,
195:my Kindle loaded with mystery and detective fiction. ~ R P Dahlke,
196:Pretty much all memory is fiction and heavily edited. ~ Iain Reid,
197:Science Fiction has rivets, fantasy has trees. ~ Orson Scott Card,
198:Science fiction is the very literature of change. ~ Frederik Pohl,
199:Science fiction works best when it stimulates debate. ~ Greg Bear,
200:There are no such things as fictional characters. ~ Matthew Quick,
201:We all write fiction when we write about the past. ~ Stephen King,
202:A well-told lie can heal. Otherwise, what's fiction? ~ Jerry Pinto,
203:A well-told lie can heal. Otherwise, what’s fiction? ~ Jerry Pinto,
204:Every time I write a nonfiction book I get sued. ~ Joseph Wambaugh,
205:Fictional men have always been a better option for me. ~ Ker Dukey,
206:Fiction described reality better than non-fiction. ~ Tommy Wallach,
207:Fiction is the lie through which we tell the truth. ~ Albert Camus,
208:Fiction reveals truth that reality obscures. ~ Ralph Waldo Emerson,
209:I didn't lie, I was writing fiction with my mouth. ~ Matt Groening,
210:I read mostly fiction, a lot of 19th-century novels. ~ Ken Follett,
211:I've called science fiction 'reality ahead of schedule' ~ Syd Mead,
212:there are elements of truth in all great fiction ~ Teresa Medeiros,
213:the top 10% of people who buy a nonfiction book. ~ Anthony Robbins,
214:Today's science fiction is tomorrow's science fact. ~ Isaac Asimov,
215:When it comes to the past, everyone writes fiction. ~ Stephen King,
216:Why not make a fiction of the mind's fictions? ~ Natasha Trethewey,
217:By definition, fiction writers lie for a living. ~ Janette Rallison,
218:Fear is essential in horror fiction. Gore is optional. ~ Rayne Hall,
219:Fiction gives us a second chance that life denies us ~ Paul Theroux,
220:He is contemporary fiction’s alchemist of the ordinary. ~ Anonymous,
221:He rolled his eyes. "Fiction lies for the truth. ~ Kristine Grayson,
222:I'm a huge historical fiction and non-fiction fan. ~ Gale Anne Hurd,
223:I think science fiction is very bad at prediction. ~ China Mieville,
224:It's hard to do fiction and nonfiction simultaneously. ~ Erica Jong,
225:It was hard to separate the fact from the fiction... ~ Jodi Picoult,
226:I've only read fiction, so I don't know anything actual ~ Anna Torv,
227:Science fiction is for real, space opera is for fun. ~ Brian Aldiss,
228:Fiction gives us a second chance that life denies us. ~ Paul Theroux,
229:Fiction is history, human history, or it is nothing. ~ Joseph Conrad,
230:Fiction is the lie that helps us understand the truth. ~ Tim O Brien,
231:Fiction writers can’t be trusted. They make things up. ~ Dan Poynter,
232:I have replaced his tin life with a silver-gilt fiction ~ Mark Twain,
233:LARRY NIVEN is best known as a science-fiction writer. ~ Neil Gaiman,
234:Man is a poetical animal, and delights in fiction. ~ William Hazlitt,
235:Quand il s'agit du passé, on écrit tous de la fiction ~ Stephen King,
236:We like nonfiction, and we live in fictitious times. ~ Michael Moore,
237:When it comes to the past, everyone writes fiction. ♥ ~ Stephen King,
238:Women readers kept fiction alive—here was another one. ~ John Irving,
239:All wars are full of stories that sound like fiction. ~ Javier Cercas,
240:Compelling fiction often obscures the humble truth. ~ Danielle Teller,
241:Gloating sack of fictional cellular miss-firings. “Wow, ~ Lucian Bane,
242:I came to the conclusion that I am not a fiction writer. ~ Tim LaHaye,
243:NONFICTION The Braindead Megaphone Congratulations, ~ George Saunders,
244:Science fiction is for real, space opera is for fun. ~ Brian W Aldiss,
245:the challenge of nonfiction is to marry art and truth. ~ Phyllis Rose,
246:This novel is fiction, except for the parts that aren’t. ~ A G Riddle,
247:A fictional character living in a nonfiction world. ~ M William Phelps,
248:Changing imagination into fiction is what I love to do. ~ Eveli Acosta,
249:Children's fiction is the most important fiction of all. ~ Neil Gaiman,
250:Fiction can accommodate ambivalence as polemic cannot ~ Claire Tomalin,
251:Fiction gives us the second chance that life denies us. ~ Paul Theroux,
252:Fiction is meant to illuminate, to explode, to refresh. ~ John Cheever,
253:Fiction is true. It doesn’t have to factual to be true. ~ Ben Monopoli,
254:I learned a lot about morality from fiction, from movies. ~ Rob Morrow,
255:It's fiction, the improbable is very probable in my worlds ~ H Q Frost,
256:Literature is a luxury; fiction is a necessity. ~ Gilbert K Chesterton,
257:Other than fiction and poetry I tend to read history. ~ Stephen Dobyns,
258:Science Fiction is a branch of children's literature. ~ Thomas M Disch,
259:This isn’t fiction, the man says. This is the Post Office. ~ Ali Smith,
260:To be sane, we must recognise our beliefs as fictions. ~ James Hillman,
261:What is a writer of fiction but a liar with a licence? ~ Joanne Harris,
262:Blue uniforms are real. Cops are a social fiction ~ Robert Anton Wilson,
263:Facts never have to be plausible; fiction does.” “So ~ Jonathan Strahan,
264:Fiction is about what it is to be a human being. ~ David Foster Wallace,
265:Happily, fantastic fiction is slowly gaining in status. ~ Karin Tidbeck,
266:history becomes fiction in the…act of being written down ~ Jack Kerouac,
267:I don't think Pulp Fiction is hard to watch at all. ~ Quentin Tarantino,
268:I often read nonfiction, and some of my ideas begin there. ~ Will Hobbs,
269:I tend to resist invitations to interpret my own fiction. ~ J M Coetzee,
270:It's never too late - in fiction or in life - to revise. ~ Nancy Thayer,
271:Let your fiction grow out of the land beneath your feet. ~ Willa Cather,
272:Most science fiction, quite frankly, is silly nonsense. ~ Alfred Bester,
273:Science Fiction is just Fantasy with technicalities. ~ Nicholas P Adams,
274:Science fiction is the agent provocateur of literature. ~ Dana Stabenow,
275:'Star Wars' is more fairy tale than true science fiction. ~ Mark Hamill,
276:The facts of life are the impossibilities of fiction. ~ Jerome K Jerome,
277:Their [politicians] fiction mechanisms are immune to trauma. ~ Dario Fo,
278:There is a real connection between Philosopy and fiction. ~ Ken Follett,
279:What’s fiction?” “Fiction is an improvement on life. ~ Charles Bukowski,
280:Wondrous strong are the spells of fiction. ~ Henry Wadsworth Longfellow,
281:...writing fiction...is no job for intellectual cowards. ~ Stephen King,
282:fiction can’t be written to comply with winning arguments. ~ Zadie Smith,
283:Fiction is a lie that tells us true things, over and over. ~ Neil Gaiman,
284:Fiction is the only way to redeem the formlessness of life ~ Martin Amis,
285:Fiction was fine, but real life was the true freak show. ~ Mary H K Choi,
286:Fiction writing is great. You can make up almost anything. ~ Ivana Trump,
287:I believe the novella is the perfect form of prose fiction. ~ Ian Mcewan,
288:I'm a complete and utter fiction. Then again, we all are. ~ Colum McCann,
289:I want to be the Cecil B. DeMille of science fiction. ~ Steven Spielberg,
290:Life is much weirder than fiction; nothing's more absurd. ~ Peter Mullan,
291:Never trust anything a fiction writer says about himself. ~ Stephen King,
292:Perhaps we are all fictions, father, in the mind of God. ~ Graham Greene,
293:Real life doesn't have to be convincing, but fiction does. ~ Neil Gaiman,
294:Science, even completely fictional science, held sway. ~ Victoria Schwab,
295:Science fiction is becoming more of a diverse kind of genre. ~ Anna Torv,
296:Science fiction is not predictive; it is descriptive. ~ Ursula K Le Guin,
297:The science fiction and fantasy field has balkanized, ~ Jonathan Strahan,
298:Writing fiction is like remembering what never happened. ~ Siri Hustvedt,
299:... any fictionis bound to be transposed autobiography. ~ Elizabeth Bowen,
300:But fiction has the unique power of revealing something true. ~ Ali Smith,
301:Fiction is a lie that tells us true things, over and over. ~ Ray Bradbury,
302:Fiction is a piece of truth that turns lies to meaning. ~ Dorothy Allison,
303:Fiction merely allows us a glimpse of the alternative. ~ Anthony Horowitz,
304:Graphic design is the fiction that anticipates the fact. ~ Michael Bierut,
305:I don't read other science fiction. I don't read any at all. ~ Jack Vance,
306:I like nonfiction books about people with wretched lives. ~ David Sedaris,
307:I likes me some ‘Shit Blows Up’ fiction, don’t get me wrong. ~ Hal Duncan,
308:It is ourselves we encounter whenever we invent fictions. ~ Frank Kermode,
309:Just because it's fiction doesn't mean it's any less true. ~ Jodi Picoult,
310:Poetry, far more than fiction, reveals the soul of humanity. ~ Amy Lowell,
311:Science fiction is a kind of archaeology of the future. ~ Clifton Fadiman,
312:Science fiction is the fantasy that science always works. ~ Dexter Palmer,
313:...sense of reality is important in any work of fiction... ~ Stephen King,
314:The best fiction is far more true than any journalism. ~ William Faulkner,
315:The difference between me and you is that I do good fiction. ~ Tom Clancy,
316:Theology, like fiction, is largely autobiographical. ~ Frederick Buechner,
317:There is only one genre in fiction, the genre is called book. ~ Matt Haig,
318:Truth titillates the imagination far less than fiction. ~ Marquis de Sade,
319:what is fiction in particular is truth in general. ~ Eduard Douwes Dekker,
320:Who needed facts when fiction was so much more titillating? ~ Dee Tenorio,
321:you can tell the deepest truths with the lies of fiction ~ Isabel Allende,
322:A play is fiction and fiction is fact distilled into truth. ~ Edward Albee,
323:Fiction is about intimacy with characters, events, places. ~ Robert Morgan,
324:Fiction is only fiction because it is yet to be proven. ~ Robert M Roberts,
325:If someone doesn't like your fiction, it's really insulting. ~ Ethan Canin,
326:It is more important to detect corruption than fiction. ~ Charlotte Lennox,
327:It’s Walking with Shadows by Luke Romyn. A famous fiction ~ Alan McDermott,
328:Mr. Henry James writes fiction as if it were a painful duty. ~ Oscar Wilde,
329:My mom is an artist and my own fiction is deeply visual. ~ Jeff VanderMeer,
330:Reality, if rightly interpreted, is grander than fiction. ~ Thomas Carlyle,
331:Reality is in the business of killing off fiction. ~ Will Christopher Baer,
332:Science fiction is a literature that belongs to all humankind. ~ Liu Cixin,
333:Science fiction is anything published as science fiction. ~ Norman Spinrad,
334:Science fiction is not prescriptive; it is descriptive. ~ Ursula K Le Guin,
335:The art of fiction is freedom of will for your characters. ~ Cynthia Ozick,
336:The fiction writer is, first and foremost, an emotionalist. ~ Ray Bradbury,
337:There is no doubt fiction makes a better job of the truth. ~ Doris Lessing,
338:told her I might write about fictional intrigue and murder ~ E J Copperman,
339:When we front a fiction, we are destined for loneliness. ~ Craig Groeschel,
340:Yeah I loved, as a kid growing up, I loved science-fiction. ~ Jeff Bridges,
341:But that’s one advantage of fiction, you can speed up time. ~ Julian Barnes,
342:Dialogue in fiction is what characters do to one another. ~ Elizabeth Bowen,
343:Everything is fiction except
for what hides in the heart. ~ Sholeh Wolp,
344:Fiction is a lie that tells us true things, over and over. I ~ Ray Bradbury,
345:Fiction is to grown men what play is to the child. ~ Robert Louis Stevenson,
346:I have never been a critic of science fiction as a whole. ~ Robert Sheckley,
347:I'm fond of science fiction. But not all science fiction. ~ Richard Dawkins,
348:I'm pretty catholic about what constitutes science fiction. ~ Frederik Pohl,
349:In an infinite multiverse, there is no such thing as fiction. ~ Scott Adsit,
350:I never really saw myself as writing science fiction anyway. ~ Nigel Kneale,
351:I read nonfiction."

She reared back as if offended. ~ Anne Osterlund,
352:Olaf Stapledon’s classic work of science fiction, Star Maker: ~ Michio Kaku,
353:Science fiction is fantasy with bolts painted on outside. ~ Terry Pratchett,
354:Science fiction was never my thing. I have no interest in it. ~ Denis Leary,
355:Sometimes science fiction does become scientific discovery. ~ John Brockman,
356:Space or science fiction has become a dialect for our time. ~ Doris Lessing,
357:This novel is fiction, except for the parts that aren't. ~ Michael Crichton,
358:Truth maybe stranger than fiction, but fiction is truer. ~ Frederic Raphael,
359:We're living in science fiction, but we don't realize it. ~ Terry Pratchett,
360:75% of what happens to Paul Gascoigne in his life is fiction. ~ Glenn Hoddle,
361:Ah, well, I have no talent for nonfiction, that's my problem. ~ Jonathan Coe,
362:All the things we value in society don't mean much in fiction. ~ Martin Amis,
363:Fiction should always steer clear of political considerations. ~ Paul Bowles,
364:If utopian fiction became the new trend, I wouldn't read it. ~ Veronica Roth,
365:I’m a reader who uses fiction as a way of worrying about life. ~ Lorin Stein,
366:It's a love story, so one might consider it science fiction. ~ Renee Carlino,
367:Life would be so much easier if fictional boys were real. ~ Susane Colasanti,
368:MEMORY IS LIKE FICTION; or else it’s fiction that’s like memory. ~ Anonymous,
369:Real life. The greatest interactive fiction of them all. ~ Donald E Westlake,
370:Science fiction and comedy are generally a pretty bumpy mix. ~ Matt Groening,
371:Science fiction tends to be philosophy for stupid people. ~ Chuck Klosterman,
372:The most sustained feat of imagination in mystery fiction today. ~ Lee Child,
373:There are some subjects that can only be tackled in fiction. ~ John le Carre,
374:The science fiction method is dissection and reconstruction. ~ Frederik Pohl,
375:While fiction is often impossible, it should not be implausible. ~ Aristotle,
376:Being in Washington is more fictional than being in Hollywood. ~ George Lucas,
377:Drama is the key. Conflict is central. Even in non-fiction. ~ Mark Rubinstein,
378:Fiction can do more than entertain you; it can change you ~ Alisa Hope Wagner,
379:Fiction is my home, I came from fiction, I like to tell stories. ~ Fatih Ak n,
380:History holds up one side of our lives and fiction the other. ~ Samantha Hunt,
381:I am all the time thinking about poetry and fiction and you. ~ Virginia Woolf,
382:I believe some people are just too damn smart to write fiction. ~ Harry Crews,
383:I think fiction is about small ambition, small failed ambition. ~ Ethan Canin,
384:It seems that fictional worlds are parasitic on the real world. ~ Umberto Eco,
385:Many fiction writers who put the science in dont get it right. ~ Kathy Reichs,
386:might be stranger than fiction, but it needs a better editor. ~ David Benioff,
387:Never underestimate the power of fiction to tell the truth. ~ Leslie Feinberg,
388:Of all forms of fiction, autobiography is the most gratuitous. ~ Tom Stoppard,
389:Reality is a crutch for people who can't handle science fiction. ~ Gene Wolfe,
390:Science fiction is the art of the possible not the impossible. ~ Ray Bradbury,
391:Science fiction is what I point at when I say science fiction. ~ Damon Knight,
392:Why might not the world WHICH CONCERNS US—be a fiction? ~ Friedrich Nietzsche,
393:All fiction that does not violate the laws of physics is fact. ~ David Deutsch,
394:A novel, though fiction, often speaks to the largest truths. ~ Mark Rubinstein,
395:fiction happens in the belly, it doesn't happen in the brain. ~ Isabel Allende,
396:Fiction is a lie. And GOOD fiction is the truth inside the lie. ~ Stephen King,
397:Fiction is a lie, and good fiction is the truth inside the lie. ~ Stephen King,
398:❝ fiction is a piece of truth that turns lies into meaning.❞ ~ Dorothy Allison,
399:Fiction’s about what it is to be a fucking human being. ~ David Foster Wallace,
400:I love science fiction stuff - I'm a bit of a dweeb like that. ~ Rebecca Mader,
401:I'm pretty sure I've fictionalized how great living alone is. ~ Colleen Hoover,
402:In the end, fiction is the craft of telling truth through lies. ~ Lauren Groff,
403:live in a fictional reality that illuminates our daily reality. ~ Robert McKee,
404:longing to trust someone; I was making life a fiction, or writing ~ Hilton Als,
405:Most civilizations had more fiction than they did real history. ~ Vernor Vinge,
406:People seem to want to read more nonfiction than fiction. ~ Bonnie Jo Campbell,
407:There is no fiction. There's only truth disguised as fiction ~ Mark Rubinstein,
408:The secret of successful fiction is a continual slight novelty. ~ Edmund Gosse,
409:A film is - or should be - more like music than like fiction. ~ Stanley Kubrick,
410:A lot of men just don't read. They don't read fiction at all. ~ Karin Slaughter,
411:Being is a fiction invented by those who suffer from becoming. ~ Coleman Dowell,
412:Fiction, however, sometimes ensures disappointment with reality ~ Miguel Syjuco,
413:Fiction intended to please, should resemble truth as much as possible. ~ Horace,
414:For me the purest and truest art in the world is science fiction. ~ C J Cherryh,
415:he is even better than books.   - fiction has nothing on you. ~ Amanda Lovelace,
416:How often does one see a beloved fictional character come to life?. ~ Anonymous,
417:I create fictional narratives, but it's based on literal people. ~ Danai Gurira,
418:Isn´t it cool? Words, books, fiction all have the power to kill. ~ Project Itoh,
419:I think human beings wouldn't be human without narrative fiction. ~ Paul Auster,
420:Unfortunately, the story wasn’t a novel, and it wasn’t fiction. ~ Aleatha Romig,
421:A book is a good substitute for a man. Fiction, preferably ~ Kamala Suraiyya Das,
422:And with such fictions we are willing to ruin a human life! ~ Fyodor Dostoyevsky,
423:But I don't read a lot of fiction. I prefer the nonfiction stuff. ~ Andy Richter,
424:Comics also led a lot of young people to science fiction. ~ Kerry James Marshall,
425:Every word is autobiographical, and every word is fiction. ~ William S Burroughs,
426:Fiction and nonfiction, for me, involve very different processes. ~ Chad Harbach,
427:In real life we avoid crisis events. In fiction we seek them out. ~ Steven James,
428:Larger than life is your fiction in a universe made up of one. ~ Sarah McLachlan,
429:Myth is the facts of the mind made manifest in a fiction of matter. ~ Maya Deren,
430:Only through fiction can we think about the unthinkable... ~ Stephen King,
431:The writing of fiction is endlessly surprising to the writer. ~ Ursula K Le Guin,
432:We’re making strange fictions of strange things inside ourselves. ~ Clive Barker,
433:When you deal with nonfiction you deal with human characters. ~ Marya Hornbacher,
434:American fiction is good. It would be nice if somebody read it. ~ Gary Shteyngart,
435:An upset stomach was a small price to pay for fiction made real. ~ Erika Johansen,
436:Beyond the fiction of reality, there is the reality of the fiction. ~ Slavoj i ek,
437:Fact is only what you believe and fact and fiction work as a team. ~ Jack Johnson,
438:Far from being opposed to the truth, fiction is only its by-product. ~ Paul Veyne,
439:Fiction—and poetry and drama— cleanse the doors of perception. ~ Ursula K Le Guin,
440:Fiction is a bridge to the truth that journalism can't reach. ~ Hunter S Thompson,
441:Fiction is an expressionist painting rather than a photograph. ~ Josip Novakovich,
442:Fiction is based on reality unless you're a fairytale artist. ~ Hunter S Thompson,
443:I collect books, primarily first-edition 20th-century fiction. ~ John Larroquette,
444:I love science fiction but especially his because it's so humane. ~ Alice Hoffman,
445:In science fiction, you can also test out your own realities. ~ Theodore Sturgeon,
446:I write essays to clear my mind. I write fiction to open my heart. ~ Taiye Selasi,
447:Memory is like fiction: or else it' fiction that's like memory. ~ Haruki Murakami,
448:Science-fiction balances you on the cliff. Fantasy shoves you off. ~ Ray Bradbury,
449:The kind of fiction I'm trying to write is about telling the truth. ~ Paul Auster,
450:The shape I'm in, I could donate my body to science fiction. ~ Rodney Dangerfield,
451:The truth is stranger than fiction . . . and often more incriminating. ~ Greg Cox,
452:The world is full of fictional characters looking for their stories ~ Diane Arbus,
453:This is a work of nonfiction, based on eight years of conversations. ~ Evan Osnos,
454:Trump lived, like Hulk Hogan, as a real-life fictional character. ~ Michael Wolff,
455:We have escapist fiction, so why not escapist biography? ~ John Kenneth Galbraith,
456:what can I say? Can’t beat fictional boyfriends. They’re the best. *** ~ Jo Raven,
457:Women’s fiction” doesn’t sound like anything but a slur to my ears. ~ Sheila Heti,
458:Anybody who grew up with the space program is a fan of science fiction. ~ Bill Nye,
459:Beyond the fiction of reality, there is the reality of the fiction. ~ Slavoj Zizek,
460:Fiction just makes it all more interesting. Truth is so boring. ~ Charlaine Harris,
461:I create situations that do not exist. I seek the truth from fiction. ~ Sarah Moon,
462:[I like to read] spiritual books, non-fiction, fiction, I have my moods. ~ MC Lyte,
463:It could be that this record set before you now is a fiction. ~ Jeanette Winterson,
464:It's fun to tease people about where fiction and life intersect. ~ Dorothy Allison,
465:MEMORY IS LIKE FICTION; or else it’s fiction that’s like memory. ~ Haruki Murakami,
466:Memory is like fiction; or else it's fiction that's like memory. ~ Haruki Murakami,
467:Memory is like fiction: or else it's fiction that's like memory. ~ Haruki Murakami,
468:There is absolutely everything in great fiction but a clear answer. ~ Eudora Welty,
469:Truth is more peculiar than fiction. Life is really a startling place. ~ Mira Nair,
470:When fiction writers like my poems I feel like I've hit the jackpot. ~ Cate Marvin,
471:gossip ... is only fiction produced by non-professionals. ~ Dorothy Canfield Fisher,
472:I do like to embed a fictional character firmly in an occupation. ~ Penelope Lively,
473:Reality and Fiction are different in that fiction has to make sense. ~ Ray Bradbury,
474:Science fiction is the sovereign prophylactic against future shock. ~ Alvin Toffler,
475:The difference between fiction and reality? Fiction has to make sense. ~ Tom Clancy,
476:The fictional eye sees in, through, and around what is really there. ~ Eudora Welty,
477:Truth might be stranger than fiction, but it needs a better editor. ~ David Benioff,
478:When I wrote nonfiction, my best work was the really personal stuff. ~ Ann Patchett,
479:When we risk no contradiction, It prompts the tongue to deal in fiction. ~ John Gay,
480:Amazing, the power of fiction, even cheap popular fiction, to evoke. ~ Philip K Dick,
481:Character in decay is the theme of the great bulk of superior fiction. ~ H L Mencken,
482:Doesn't every previous era feel like fiction once it's gone? ~ Karen Thompson Walker,
483:Everything of this life as a mortal is fiction. It seems real, but... ~ Richard Bach,
484:Expectation is a statistical fiction, like having 2.5 children. ~ William Poundstone,
485:Fiction works when it makes a reader feel something strongly. ~ Jonathan Safran Foer,
486:History is bright and fiction dull with homely men who have charmed women. ~ O Henry,
487:I always say that 'Futurama' is real, and 'The Simpsons' is fiction. ~ Matt Groening,
488:I got into science fiction by being interested in astronomy first. ~ Terry Pratchett,
489:In fear we are acting on fiction and in love we are acting on truth ~ Richard Gerber,
490:In fiction I think we should have no agenda but to tell the truth. ~ Wallace Stegner,
491:In journalism I can only tell what happened. In fiction, I can show it. ~ David Frum,
492:I write contemporary fiction, and that is what my readers want to read. ~ Alex Flinn,
493:I write fiction because it's a way of making statements I can disown. ~ Tom Stoppard,
494:Nothing in fiction is so fantastic as is this truth of the Incarnation. ~ J I Packer,
495:Or so it felt, his touch making her believe in the fiction of them. ~ Lauren Blakely,
496:The most underrated of all contemporary American writers of fiction. ~ William March,
497:All fiction becomes autobiographical when the author has true talent. ~ Jeanne Moreau,
498:At Hoover’s request, Agent Burger had even written up fictional scenes, ~ David Grann,
499:Be curious. Question everything. A present fact is just a future fiction. ~ Matt Haig,
500:Being a writer of fiction isn't like being a compulsive liar, honestly. ~ Neil Gaiman,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)



95

   4 Philosophy
   3 Yoga
   3 Christianity
   2 Occultism
   2 Hinduism
   1 Integral Yoga


   20 Sri Aurobindo
   5 Jorge Luis Borges
   4 Thubten Chodron
   3 Swami Vivekananda
   3 Saint Augustine of Hippo
   3 Friedrich Nietzsche
   2 The Mother
   2 Sri Ramana Maharshi
   2 Jorge Luis Borges
   2 Aleister Crowley
   2 Aldous Huxley


   15 The Life Divine
   7 Savitri
   5 The Secret Doctrine
   4 The Confessions of Saint Augustine
   4 How to Free Your Mind - Tara the Liberator
   3 The Synthesis Of Yoga
   3 Essays Divine And Human
   2 Twilight of the Idols
   2 The Perennial Philosophy
   2 The Mothers Agenda
   2 The Gospel of Sri Ramakrishna
   2 Talks
   2 Selected Fictions
   2 Raja-Yoga
   2 Essays On The Gita


0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  But that does not mean remembering in a mental way. Those who claim to have been this or that baron in the Middle Ages or such and such a person who lived at such and such a place during such and such a time are fantasizing; they are simply victims of their own mental fancies. For what remains of past lives are not beautiful illustrated classics in which you see yourself as a great lord in a castle or a victorious general at the head of his army - all that is Fiction. What remains is the memory of the INSTANTS when the psychic being emerged from the depths of your being and revealed itself to you, or in other words, the memory of those moments when you were fully conscious. The growth of the consciousness is effected progressively through evolution, and the memory of past lives is generally limited to the critical moments of this evolution, to the great, decisive turning points that have marked some progress in your consciousness.
  

02.05_-_The_Godheads_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  At times all looks unreal and remote:
  We seem to live in a Fiction of our thoughts
  Pieced from sensation's fanciful traveller's tale,

02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Her hungry will to lavish everywhere
  Her many-imaged Fictions of the Self
  And thousand fashions of one Reality.
  --
  Of the soul's search for lost Reality
  And her Fictions drawn from spirit's authentic fact,
  Her caprices and conceits and meanings locked,

02.07_-_The_Descent_into_Night, #Savitri, #Sri Aurobindo, #Integral Yoga
    All power was dubbed a tyranny cursed by God
    And Truth a Fiction needed by the mind:
    The chase of joy was now a tired hunt;

02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Its subtle craft withheld the full-orbed blaze,
  Cherished the soul's childhood and on Fictions fed
  Far richer in their sweet and nectarous sap

02.15_-_The_Kingdoms_of_the_Greater_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  There distance was his own huge spirit's extent;
  Delivered from the Fictions of the mind
  Time's triple dividing step baffled no more;

06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
  Perhaps the soul we feel is only a dream,
  Eternal self a Fiction sensed in trance."
  Then after a silence Narad made reply:

10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  
  A noble Fiction of thy yearnings made,
  Thy human imperfection it must share:

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  As his love for God deepened, he began either to forget or to drop the formalities of worship. Sitting before the image, he would spend hours singing the devotional songs of great devotees of the Mother, such as Kamalknta and Rmprasd. Those rhapsodical songs, describing the direct vision of God, only intensified Sri Ramakrishna's longing. He felt the pangs of a child separated from its mother. Sometimes, in agony, he would rub his face against the ground and weep so bitterly that people, thinking he had lost his earthly mother, would sympathize with him in his grief. Sometimes, in moments of scepticism, he would cry: "Art Thou true, Mother, or is it all Fiction - mere poetry without any reality? If Thou dost exist, why do I not see Thee? Is religion a mere fantasy and art Thou only a figment of man's imagination?" Sometimes he would sit on the prayer carpet for two hours like an inert object. He began to behave in an abnormal manner, most of the time unconscious of the world. He almost gave up food; and sleep left him altogether.
  
  --
  
  The Changeless undergoes change. The sinless Pure Soul, hypnotised by Its own My, experiences the joys of heaven and the pains of hell. But these experiences based on the duality of the subject-object relationship are unreal. Even the vision of a Personal God is, ultimately speaking, as illusory as the experience of any other object. Man attains his liberation, therefore, by piercing the veil of My and rediscovering his total identity with Brahman. Knowing himself to be one with the Universal Spirit, he realizes ineffable Peace. Only then does he go beyond the Fiction of birth and death; only then does he become immortal. And this is the ultimate goal of all religions - to dehypnotize the soul now hypnotized by its own ignorance.
  

1.01_-_Who_is_Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  obscurations that keep us locked in cyclic existenceignorance, anger,
  attachment, and the karma that causes cyclic existenceand cognitive obscurationsthe subtle stains or predispositions of aFictions on the mind and
  the appearance of inherent existence that they cause. Any Buddha has totally

1.02_-_Prana, #Liber ABA, #Aleister Crowley, #Philosophy
  
  In this universe there is one continuous substance on every plane of existence. Physically this universe is one: there is no difference between the sun and you. The scientist will tell you it is only a Fiction to say the contrary. There is no real difference between the table and me; the table is one point in the mass of matter, and I another point. Each form represents, as it were, one whirlpool in the infinite ocean of matter, of which not one is constant. Just as in a rushing stream there may be millions of whirlpools, the water in each of which is different every moment, turning round and round for a few seconds, and then passing out, replaced by a fresh quantity, so the whole universe is one constantly changing mass of matter, in which all forms of existence are so many whirlpools. A mass of matter enters into one whirlpool, say a human body, stays there for a period, becomes changed, and goes out into another, say an animal body this time, from which again after a few years, it enters into another whirlpool, called a lump of mineral. It is a constant change. Not one body is constant. There is no such thing as my body, or your body, except in words. Of the one huge mass of matter, one point is called a moon, another a sun, another a man, another the earth, another a plant, another a mineral. Not one is constant, but everything is changing, matter eternally concreting and disintegrating. So it is with the mind. Matter is represented by the ether; when the action of Prana is most subtle, this very ether, in the finer state of vibration, will represent the mind and there it will be still one unbroken mass. If you can simply get to that subtle vibration, you will see and feel that the whole universe is composed of subtle vibrations. Sometimes certain drugs have the power to take us, while as yet in the senses, to that condition. Many of you may remember the celebrated experiment of Sir Humphrey Davy, when the laughing gas overpowered him how, during the lecture, he remained motionless, stupefied and after that, he said that the whole universe was made up of ideas. For, the time being, as it were, the gross vibrations had ceased, and only the subtle vibrations which he called ideas, were present to him. He could only see the subtle vibrations round him; everything had become thought; the whole universe was an ocean of thought, he and everyone else had become little thought whirlpools.
  

1.02_-_SADHANA_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  keeping them both in proper control. Study. What is meant by
  study in this case? Not study of novels, or Fiction, or story
  books, but study of those books which teach the liberation of
  --
  notice of heat and cold, or anything of the kind. This body is a
  combination. It is only a Fiction to say that I have one body,
  you another, and the sun another. The whole universe is one

1.02_-_The_Divine_Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Mahabharata, we may fairly conclude that they were actually contemporaries and that the epic is to a great extent dealing with historical characters and in the war of Kurukshetra with a historical occurrence imprinted firmly on the memory of the race. We know too that Krishna and Arjuna were the object of religious worship in the pre-Christian centuries; and there is some reason to suppose that they were so in connection with a religious and philosophical tradition from which the Gita may have gathered many of its elements and even the foundation of its synthesis of knowledge, devotion and works, and perhaps also that the human Krishna was the founder, restorer or at the least one of the early teachers of this school. The Gita may well in spite of its later form represent the outcome in Indian thought of the teaching of Krishna and the connection of that teaching with the historical Krishna, with Arjuna and with the war of
  Kurukshetra may be something more than a dramatic Fiction. In the Mahabharata Krishna is represented both as the historical character and the Avatar; his worship and Avatarhood must therefore have been well established by the time - apparently from the fifth to the first centuries B.C. - when the old story and poem or epic tradition of the Bharatas took its present form. There is a hint also in the poem of the story or legend of the Avatar's early life in Vrindavan which, as developed by the Puranas into an intense and powerful spiritual symbol, has exercised so profound an influence on the religious mind of
  India. We have also in the Harivansha an account of the life of

1.03_-_Tara,_Liberator_from_the_Eight_Dangers, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  since this realization takes time to generate and is difcult to gain, we use easier antidotes in the meantime. These temporary antidotes correspond to
  each particular aFiction. In the case of pride, one such antidote is contemplation of a difcult topic, such as the twelve sources and eighteen elements.
  What are those? we may ask. But that is the point: these topics, while essential for actualizing the path, are difcult to understand. Recognizing how

1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  8:But the worlds are only frames for our experience, the senses only instruments of experience and conveniences. Consciousness is the great underlying fact, the universal witness for whom the world is a field, the senses instruments. To that witness the worlds and their objects appeal for their reality and for the one world or the many, for the physical equally with the supraphysical we have no other evidence that they exist. It has been argued that this is no relation peculiar to the constitution of humanity and its outlook upon an objective world, but the very nature of existence itself; all phenomenal existence consists of an observing consciousness and an active objectivity, and the Action cannot proceed without the Witness because the universe exists only in or for the consciousness that observes and has no independent reality. It has been argued in reply that the material universe enjoys an eternal self-existence: it was here before life and mind made their appearance; it will survive after they have disappeared and no longer trouble with their transient strivings and limited thoughts the eternal and inconscient rhythm of the suns. The difference, so metaphysical in appearance, is yet of the utmost practical import, for it determines the whole outlook of man upon life, the goal that he shall assign for his efforts and the field in which he shall circumscribe his energies. For it raises the question of the reality of cosmic existence and, more important still, the question of the value of human life.
  9:If we push the materialist conclusion far enough, we arrive at an insignificance and unreality in the life of the individual and the race which leaves us, logically, the option between either a feverish effort of the individual to snatch what he may from a transient existence, to "live his life", as it is said, or a dispassionate and objectless service of the race and the individual, knowing well that the latter is a transient Fiction of the nervous mentality and the former only a little more long-lived collective form of the same regular nervous spasm of Matter. We work or enjoy under the impulsion of a material energy which deceives us with the brief delusion of life or with the nobler delusion of an ethical aim and a mental consummation. Materialism like spiritual Monism arrives at a Maya that is and yet is not, - is, for it is present and compelling, is not, for it is phenomenal and transitory in its works. At the other end, if we stress too much the unreality of the objective world, we arrive by a different road at similar but still more trenchant conclusions, - the fictitious character of the individual ego, the unreality and purposelessness of human existence, the return into the Non-Being or the relationless Absolute as the sole rational escape from the meaningless tangle of phenomenal life.
  10:And yet the question cannot be solved by logic arguing on the data of our ordinary physical existence; for in those data there is always a hiatus of experience which renders all argument inconclusive. We have, normally, neither any definitive experience of a cosmic mind or supermind not bound up with the life of the individual body, nor, on the other hand, any firm limit of experience which would justify us in supposing that our subjective self really depends upon the physical frame and can neither survive it nor enlarge itself beyond the individual body. Only by an extension of the field of our consciousness or an unhoped-for increase in our instruments of knowledge can the ancient quarrel be decided.

1.04_-_Reality_Omnipresent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  6:But, still, there is the absolute withdrawal, there is the NonBeing. Out of the Non-Being, says the ancient Scripture, Being appeared.2 Then into the Non-Being it must surely sink again. If the infinite indiscriminate Existence permits all possibilities of discrimination and multiple realisation, does not the NonBeing at least, as primal state and sole constant reality, negate and reject all possibility of a real universe? The Nihil of certain Buddhist schools would then be the true ascetic solution; the Self, like the ego, would be only an ideative formation by an illusory phenomenal consciousness.
  7:But again we find that we are being misled by words, deceived by the trenchant oppositions of our limited mentality with its fond reliance on verbal distinctions as if they perfectly represented ultimate truths and its rendering of our supramental experiences in the sense of those intolerant distinctions. NonBeing is only a word. When we examine the fact it represents, we can no longer be sure that absolute non-existence has any better chance than the infinite Self of being more than an ideative formation of the mind. We really mean by this Nothing something beyond the last term to which we can reduce our purest conception and our most abstract or subtle experience of actual being as we know or conceive it while in this universe. This Nothing then is merely a something beyond positive conception. We erect a Fiction of nothingness in order to overpass, by the method of total exclusion, all that we can know and consciously are. Actually when we examine closely the Nihil of certain philosophies, we begin to perceive that it is a zero which is All or an indefinable Infinite which appears to the mind a blank, because mind grasps only finite constructions, but is in fact the only true Existence.3
  8:And when we say that out of Non-Being Being appeared, we perceive that we are speaking in terms of Time about that which is beyond Time. For what was that portentous date in the history of eternal Nothing on which Being was born out of it or when will come that other date equally formidable on which an unreal all will relapse into the perpetual void? Sat and Asat, if they have both to be affirmed, must be conceived as if they obtained simultaneously. They permit each other even though they refuse to mingle. Both, since we must speak in terms of Time, are eternal. And who shall persuade eternal Being that it does not really exist and only eternal Non-Being is? In such a negation of all experience how shall we find the solution that explains all experience?

1.04_-_Wake-Up_Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  Whoever realizes that the six senses54 aren't real, that the five
  aggregates55 are Fictions, that no such things can be located
  anywhere in the body, understands the language of buddhas. The
  --
  to such inanimate objects as rocks and sticks.
  Whoever knows that the mind is a Fiction and devoid of
  anything real knows that his own mind neither exists nor doesn't

1.05_-_Solitude, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  
  With thinking we may be beside ourselves in a sane sense. By a conscious effort of the mind we can stand aloof from actions and their consequences; and all things, good and bad, go by us like a torrent. We are not wholly involved in Nature. I may be either the drift-wood in the stream, or Indra in the sky looking down on it. I _may_ be affected by a theatrical exhibition; on the other hand, I _may not_ be affected by an actual event which appears to concern me much more. I only know myself as a human entity; the scene, so to speak, of thoughts and affections; and am sensible of a certain doubleness by which I can stand as remote from myself as from another. However intense my experience, I am conscious of the presence and criticism of a part of me, which, as it were, is not a part of me, but spectator, sharing no experience, but taking note of it; and that is no more I than it is you. When the play, it may be the tragedy, of life is over, the spectator goes his way. It was a kind of Fiction, a work of the imagination only, so far as he was concerned. This doubleness may easily make us poor neighbors and friends sometimes.
  

1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  That the mortified are, in some respects, often much worse than the unmortified is a commonplace of history, Fiction and descriptive psychology. Thus, the Puritan may practice all the cardinal virtuesprudence, fortitude, temperance and chastityand yet remain a thoroughly bad man; for, in all too many cases, these virtues of his are accompanied by, and indeed causally connected with, the sins of pride, envy, chronic anger and an uncharitableness pushed sometimes to the level of active cruelty. Mistaking the means for the end, the Puritan has fancied himself holy because he is stoically austere. But stoical austerity is merely the exaltation of the more creditable side of the ego at the expense of the less creditable. Holiness, on the contrary, is the total denial of the separative self, in its creditable no less than its discreditable aspects, and the abandonment of the will to God. To the extent that there is attachment to I, me, mine, there is no attachment to, and therefore no unitive knowledge of, the divine Ground. Mortification has to be carried to the pitch of non-attachment or (in the phrase of St. Franois de Sales) holy indifference; otherwise it merely transfers self-will from one channel to another, not merely without decrease in the total volume of that self-will, but sometimes with an actual increase. As usual, the corruption of the best is the worst. The difference between the mortified, but still proud and self-centred stoic and the unmortified hedonist consists in this: the latter, being flabby, shiftless and at heart rather ashamed of himself, lacks the energy and the motive to do much harm except to his own body, mind and spirit; the former, because he has all the secondary virtues and looks down on those who are not like himself, is morally equipped to wish and to be able to do harm on the very largest scale and with a perfectly untroubled conscience. These are obvious facts; and yet, in the current religious jargon of our day the word immoral is reserved almost exclusively for the carnally self-indulgent. The covetous and the ambitious, the respectable toughs and those who cloak their lust for power and place under the right sort of idealistic cant, are not merely unblamed; they are even held up as models of virtue and godliness. The representatives of the organized churches begin by putting haloes on the heads of the people who do most to make wars and revolutions, then go on, rather plaintively, to wonder why the world should be in such a mess.
  

1.06_-_THE_FOUR_GREAT_ERRORS, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  much more likely to conceal than to reveal the _antecedentia_ of the
  latter. And as for the ego! It has become legendary, Fictional, a
  play upon words: it has ceased utterly and completely from thinking,

1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  To ordinary view the names of objects are the same as their meaning.
  Like this, they produce aFictions and bind us to samsara. When it is
  time to die, unless I understand the true nature, could a wish-fullling
  --
  need that strong, wise energy to be in our face to wake us up to the fact that
  our aFictions and old patterns of thought and behavior are making us miserable.
  These deities, who are manifestations of this wisdom, are not erce
  --
  To ordinary view the names of objects are the same as their meaning. Like
  this, they produce aFictions and bind us to samsara. When it is time to die,
  unless I understand the true nature, could a wish-fullling gem enable me to
  --
  make it happy. Because we grasp at all phenomena as inherently existent,
  objects become the cooperative conditions that produce aFictions and bind
  us to samsara. Theres a real me in there that has to be taken care of, protected, and made happy, so I get attached to the things that seem to make
  --
  those who have less, and competitive with those who have the same.
  Under the inuence of these aFictions, we act, thus creating karmic
  seeds on our mindstream. These actions, or karma, inuence which body we
  --
  happy, and we want the people we care about to be happy. But because our
  minds are lled with aFictions, we hurt each other. We hurt and are hurt by
  the people we care about.
  --
  Dharma is true cessations and true paths, the last two Noble Truths.
  Dharma is the cessations of suffering and the aFictions that cause suffering
  as well as the spiritual realizations that bring about those cessations. That is
  --
  we wouldnt have the ability to practice the Dharma. Our parents are limited
  beings controlled by aFictions and karma, just as we are. They made mistakes, but they did what they could to care for us given their capabilities and
  their personal situation. Instead of wishing they had done more for us, lets
  --
  subdue the four negative forcesthe four maras. The rst mara is death
  under the control of ignorance, the aFictions, and karma. Stopping this
  doesnt mean that we become immortal, but we do overcome painful death
  under the control of ignorance. The second mara is the aFictionsdisturbing attitudes and negative emotions, such as ignorance, anger, attachment,
  pride, jealousy, laziness, resentment, and so forth. The third mara is the ve

1.07_-_TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Away, then, with the Fictions and workings of discursive reason, either for or against Christianity! They are only the wanton spirit of the mind, whilst ignorant of God and insensible of its own nature and condition. Death and life are the only things in question; life is God living and working in the soul; death is the soul living and working according to the sense and reason of bestial flesh and blood. Both this life and this death are of their own growth, growing from their own seed within us, not as busy reason talks and directs, but as the heart turns either to the one or to the other.
  

1.09_-_Taras_Ultimate_Nature, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  the mud of cyclic existence, and through practicing the Dharma we grow
  into liberated beings who are untainted by aFictions and contaminated
  karma.
  --
  persons and phenomena are empty of inherent existence. Just as Taras radiance illumines the world, the wisdom realizing emptiness dispels the darkness of ignorance and illumines our minds. While the determination to be
  free and the altruistic intention motivate us to seek liberation and enlightenment, it is wisdom that completely eliminates the aFictions and their seeds.
  
  --
  Cyclic existence is not something outside of us. It is our body and mind
  being under the control of aFictionsespecially ignoranceand karma.
  Cyclic existence is repeatedly taking rebirth under the force of aFictions
  and karma. Propelled by ignorance, we are born again and again without
  --
  experiences. We react to these new experiences with attachment and hostility, thus creating more karma. This is why its called cyclic existence. Under
  the inuence of ignorance, our aFictions motivate actions that create experiences, and those experiences become the setting in which more disturbing
  attitudes and emotions arise, leading to more actions that create further
  --
  anxiety can no longer arise because they are all rooted in ignorance. When
  these aFictions cease, contaminated actions no longer are created, thus the
  suffering that they cause ceases forever. Thats why understanding emptiness, the correct view, is so important: Its the direct antidote to the very
  --
  nature, emptiness, liberates the mind from attachment, anger, jealousy, pride,
  confusion, and all other aFictions.
  

1.09_-_The_Pure_Existent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  3:Therefore the first reckoning we have to mend is that between this infinite Movement, this energy of existence which is the world and ourselves. At present we keep a false account. We are infinitely important to the All, but to us the All is negligible; we alone are important to ourselves. This is the sign of the original ignorance which is the root of the ego, that it can only think with itself as centre as if it were the All, and of that which is not itself accepts only so much as it is mentally disposed to acknowledge or as it is forced to recognise by the shocks of its environment. Even when it begins to philosophise, does it not assert that the world only exists in and by its consciousness? Its own state of consciousness or mental standards are to it the test of reality; all outside its orbit or view tends to become false or non-existent. This mental self-sufficiency of man creates a system of false accountantship which prevents us from drawing the right and full value from life. There is a sense in which these pretensions of the human mind and ego repose on a truth, but this truth only emerges when the mind has learned its ignorance and the ego has submitted to the All and lost in it its separate self-assertion. To recognise that we, or rather the results and appearances we call ourselves, are only a partial movement of this infinite Movement and that it is that infinite which we have to know, to be consciously and to fulfil faithfully, is the commencement of true living. To recognise that in our true selves we are one with the total movement and not minor or subordinate is the other side of the account, and its expression in the manner of our being, thought, emotion and action is necessary to the culmination of a true or divine living.
  4:But to settle the account we have to know what is this All, this infinite and omnipotent energy. And here we come to a fresh complication. For it is asserted to us by the pure reason and it seems to be asserted to us by Vedanta that as we are subordinate and an aspect of this Movement, so the movement is subordinate and an aspect of something other than itself, of a great timeless, spaceless Stability, sthan.u, which is immutable, inexhaustible and unexpended, not acting though containing all this action, not energy, but pure existence. Those who see only this world-energy can declare indeed that there is no such thing: our idea of an eternal stability, an immutable pure existence is a Fiction of our intellectual conceptions starting from a false idea of the stable: for there is nothing that is stable; all is movement and our conception of the stable is only an artifice of our mental consciousness by which we secure a standpoint for dealing practically with the movement. It is easy to show that this is true in the movement itself. There is nothing there that is stable. All that appears to be stationary is only a block of movement, a formulation of energy at work which so affects our consciousness that it seems to be still, somewhat as the earth seems to us to be still, somewhat as a train in which we are travelling seems to be still in the midst of a rushing landscape. But is it equally true that underlying this movement, supporting it, there is nothing that is moveless and immutable? Is it true that existence consists only in the action of energy? Or is it not rather that energy is an output of Existence?
  5:We see at once that if such an Existence is, it must be, like the Energy, infinite. Neither reason nor experience nor intuition nor imagination bears witness to us of the possibility of a final terminus. All end and beginning presuppose something beyond the end or beginning. An absolute end, an absolute beginning is not only a contradiction in terms, but a contradiction of the essence of things, a violence, a Fiction. Infinity imposes itself upon the appearances of the finite by its ineffugable self-existence.
  6:But this is infinity with regard to Time and Space, an eternal duration, interminable extension. The pure Reason goes farther and looking in its own colourless and austere light at Time and Space points out that these two are categories of our consciousness, conditions under which we arrange our perception of phenomenon. When we look at existence in itself, Time and Space disappear. If there is any extension, it is not a spatial but a psychological extension; if there is any duration, it is not a temporal but a psychological duration; and it is then easy to see that this extension and duration are only symbols which represent to the mind something not translatable into intellectual terms, an eternity which seems to us the same all-containing ever-new moment, an infinity which seems to us the same all-containing all-pervading point without magnitude. And this conflict of terms, so violent, yet accurately expressive of something we do perceive, shows that mind and speech have passed beyond their natural limits and are striving to express a Reality in which their own conventions and necessary oppositions disappear into an ineffable identity.
  7:But is this a true record? May it not be that Time and Space so disappear merely because the existence we are regarding is a Fiction of the intellect, a fantastic Nihil created by speech, which we strive to erect into a conceptual reality? We regard again that Existence-in-itself and we say, No. There is something behind the phenomenon not only infinite but indefinable. Of no phenomenon, of no totality of phenomena can we say that absolutely it is. Even if we reduce all phenomena to one fundamental, universal irreducible phenomenon of movement or energy, we get only an indefinable phenomenon. The very conception of movement carries with it the potentiality of repose and betrays itself as an activity of some existence; the very idea of energy in action carries with it the idea of energy abstaining from action; and an absolute energy not in action is simply and purely absolute existence. We have only these two alternatives, either an indefinable pure existence or an indefinable energy in action and, if the latter alone is true, without any stable base or cause, then the energy is a result and phenomenon generated by the action, the movement which alone is. We have then no Existence, or we have the Nihil of the Buddhists with existence as only an attribute of an eternal phenomenon, of Action, of Karma, of Movement. This, asserts the pure reason, leaves my perceptions unsatisfied, contradicts my fundamental seeing, and therefore cannot be. For it brings us to a last abruptly ceasing stair of an ascent which leaves the whole staircase without support, suspended in the Void.
  8:If this indefinable, infinite, timeless, spaceless Existence is, it is necessarily a pure absolute. It cannot be summed up in any quantity or quantities, it cannot be composed of any quality or combination of qualities. It is not an aggregate of forms or a formal substratum of forms. If all forms, quantities, qualities were to disappear, this would remain. Existence without quantity, without quality, without form is not only conceivable, but it is the one thing we can conceive behind these phenomena.
  --
  10:But all this, it may be said, is valid only so long as we accept the concepts of pure reason and remain subject to them. But the concepts of reason have no obligatory force. We must judge of existence not by what we mentally conceive, but by what we see to exist. And the purest, freest form of insight into existence as it is shows us nothing but movement. Two things alone exist, movement in Space, movement in Time, the former objective, the latter subjective. Extension is real, duration is real, Space and Time are real. Even if we can go behind extension in Space and perceive it as a psychological phenomenon, as an attempt of the mind to make existence manageable by distributing the indivisible whole in a conceptual Space, yet we cannot go behind the movement of succession and change in Time. For that is the very stuff of our consciousness. We are and the world is a movement that continually progresses and increases by the inclusion of all the successions of the past in a present which represents itself to us as the beginning of all the successions of the future, - a beginning, a present that always eludes us because it is not, for it has perished before it is born. What is, is the eternal, indivisible succession of Time carrying on its stream a progressive movement of consciousness also indivisible.2 Duration then, eternally successive movement and change in Time, is the sole absolute. Becoming is the only being.
  11:In reality, this opposition of actual insight into being to the conceptual Fictions of the pure Reason is fallacious. If indeed intuition in this matter were really opposed to intelligence, we could not confidently support a merely conceptual reasoning against fundamental insight. But this appeal to intuitive experience is incomplete. It is valid only so far as it proceeds and it errs by stopping short of the integral experience. So long as the intuition fixes itself only upon that which we become, we see ourselves as a continual progression of movement and change in consciousness in the eternal succession of Time. We are the river, the flame of the Buddhist illustration. But there is a supreme experience and supreme intuition by which we go back behind our surface self and find that this becoming, change, succession are only a mode of our being and that there is that in us which is not involved at all in the becoming. Not only can we have the intuition of this that is stable and eternal in us, not only can we have the glimpse of it in experience behind the veil of continually fleeting becomings, but we can draw back into it and live in it entirely, so effecting an entire change in our external life, and in our attitude, and in our action upon the movement of the world. And this stability in which we can so live is precisely that which the pure Reason has already given us, although it can be arrived at without reasoning at all, without knowing previously what it is, - it is pure existence, eternal, infinite, indefinable, not affected by the succession of Time, not involved in the extension of Space, beyond form, quantity, quality, - Self only and absolute.
  12:The pure existent is then a fact and no mere concept; it is the fundamental reality. But, let us hasten to add, the movement, the energy, the becoming are also a fact, also a reality. The supreme intuition and its corresponding experience may correct the other, may go beyond, may suspend, but do not abolish it. We have therefore two fundamental facts of pure existence and of worldexistence, a fact of Being, a fact of Becoming. To deny one or the other is easy; to recognise the facts of consciousness and find out their relation is the true and fruitful wisdom.

1.10_-_Concentration_-_Its_Practice, #Raja-Yoga, #Swami Vivkenanda, #unset
  
  According to this aphorism, both the powers of soul and nature become manifest when they are in conjunction. Then all manifestations are thrown out. Ignorance is the cause of this conjunction. We see every day that the cause of our pain or pleasure is always our joining ourselves with the body. If I were perfectly certain that I am not this body, I should take no notice of heat and cold, or anything of the kind. This body is a combination. It is only a Fiction to say that I have one body, you another, and the sun another. The whole universe is one ocean of matter, and you are the name of a little particle, and I of another, and the sun of another. We know that this matter is continuously changing. What is forming the sun one day, the next day may form the matter of our bodies.
  

1.1.2_-_Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  itself in the flux and the movement, grasps at parts, functions,
  Fictions, appearances which it uses as planks of safety in the
  welter or tries to cut out a form from the infinite and say "This
  --
  little, the divided, the parcelling out of existence and consciousness in which we know and express things by fragments, and we
  can never really cage in our intellectual and verbal Fictions that
  infinite totality. Yet it is through the principles manifested in the

1.13_-_The_Divine_Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  10:This distinction between the lower and the higher Maya is the link in thought and in cosmic Fact which the pessimistic and illusionist philosophies miss or neglect. To them the mental Maya, or perhaps an Overmind, is the creatrix of the world, and a world created by mental Maya would indeed be an inexplicable paradox and a fixed yet floating nightmare of conscious existence which could neither be classed as an illusion nor as a reality. We have to see that the mind is only an intermediate term between the creative governing knowledge and the soul imprisoned in its works. Sachchidananda, involved by one of His lower movements in the self-oblivious absorption of Force that is lost in the form of her own workings, returns towards Himself out of the self-oblivion; Mind is only one of His instruments in the descent and the ascent. It is an instrument of the descending creation, not the secret creatrix, - a transitional stage in the ascent, not our high original source and the consummate term of cosmic existence.
  11:The philosophies which recognise Mind alone as the creator of the worlds or accept an original principle with Mind as the only mediator between it and the forms of the universe, may be divided into the purely noumenal and the idealistic. The purely noumenal recognise in the cosmos only the work of Mind, Thought, Idea: but Idea may be purely arbitrary and have no essential relation to any real Truth of existence; such Truth, if it exists, may be regarded as a mere Absolute aloof from all relations and irreconcilable with a world of relations. The idealistic interpretation supposes a relation between the Truth behind and the conceptive phenomenon in front, a relation which is not merely that of an antinomy and opposition. The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of Fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance. The world is therefore not a figment of conception in the universal Mind, but a conscious birth of that which is beyond Mind into forms of itself. A Truth of conscious being supports these forms and expresses itself in them, and the knowledge corresponding to the truth thus expressed reigns as a supramental Truth-consciousness organising real ideas in a perfect harmony before they are cast into the mental-vital-material mould. Mind, Life and Body are an inferior consciousness and a partial expression which strives to arrive in the mould of a various evolution at that superior expression of itself already existent to the Beyond-Mind. That which is in the Beyond-Mind is the ideal which in its own conditions it is labouring to realise.
  12:From our ascending point of view we may say that the Real is behind all that exists; it expresses itself intermediately in an Ideal which is a harmonised truth of itself; the Ideal throws out a phenomenal reality of variable conscious-being which, inevitably drawn towards its own essential Reality, tries at last to recover it entirely whether by a violent leap or normally through the Ideal which put it forth. It is this that explains the imperfect reality of human existence as seen by the Mind, the instinctive aspiration in the mental being towards a perfectibility ever beyond itself, towards the concealed harmony of the Ideal, and the supreme surge of the spirit beyond the ideal to the transcendental. The very facts of our consciousness, its constitution and its necessity presuppose such a triple order; they negate the dual and irreconcilable antithesis of a mere Absolute to a mere relativity.

1.18_-_Mind_and_Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  5:What Mind, Life and Body are in their supreme sources and what therefore they must be in the integral completeness of the divine manifestation when informed by the Truth and not cut off from it by the separation and the ignorance in which presently we live, - this then is the problem that we have next to consider. For there they must have already their perfection towards which we here are growing, - we who are only the first shackled movement of the Mind which is evolving in Matter, we who are not yet liberated from the conditions and effects of that involution of spirit in form, that plunge of Light into its own shadow by which the darkened material consciousness of physical Nature was created. The type of all perfection towards which we grow, the terms of our highest evolution must already be held in the divine Real-Idea; they must be there formed and conscious for us to grow towards and into them: for that preexistence in the divine knowledge is what our human mentality names and seeks as the Ideal. The Ideal is an eternal Reality which we have not yet realised in the conditions of our own being, not a non-existent which the Eternal and Divine has not yet grasped and only we imperfect beings have glimpsed and mean to create.
  6:Mind, first, the chained and hampered sovereign of our human living. Mind in its essence is a consciousness which measures, limits, cuts out forms of things from the indivisible whole and contains them as if each were a separate integer. Even with what exists only as obvious parts and fractions, Mind establishes this Fiction of its ordinary commerce that they are things with which it can deal separately and not merely as aspects of a whole. For, even when it knows that they are not things in themselves, it is obliged to deal with them as if they were things in themselves; otherwise it could not subject them to its own characteristic activity. It is this essential characteristic of Mind which conditions the workings of all its operative powers, whether conception, perception, sensation or the dealings of creative thought. It conceives, perceives, senses things as if rigidly cut out from a background or a mass and employs them as fixed units of the material given to it for creation or possession. All its action and enjoyment deal thus with wholes that form part of a greater whole, and these subordinate wholes again are broken up into parts which are also treated as wholes for the particular purposes they serve. Mind may divide, multiply, add, subtract, but it cannot get beyond the limits of this mathematics. If it goes beyond and tries to conceive a real whole, it loses itself in a foreign element; it falls from its own firm ground into the ocean of the intangible, into the abysms of the infinite where it can neither perceive, conceive, sense nor deal with its subject for creation and enjoyment. For if Mind appears sometimes to conceive, to perceive, to sense or to enjoy with possession the infinite, it is only in seeming and always in a figure of the infinite. What it does thus vaguely possess is simply a formless Vast and not the real spaceless infinite. The moment it tries to deal with that, to possess it, at once the inalienable tendency to delimitation comes in and the Mind finds itself again handling images, forms and words. Mind cannot possess the infinite, it can only suffer it or be possessed by it; it can only lie blissfully helpless under the luminous shadow of the Real cast down on it from planes of existence beyond its reach. The possession of the Infinite cannot come except by an ascent to those supramental planes, nor the knowledge of it except by an inert submission of Mind to the descending messages of the Truth-conscious Reality.
  7:This essential faculty and the essential limitation that accompanies it are the truth of Mind and fix its real nature and action, svabhava and svadharma; here is the mark of the divine fiat assigning it its office in the complete instrumentation of the supreme Maya, - the office determined by that which it is in its very birth from the eternal self-conception of the Self-existent. That office is to translate always infinity into the terms of the finite, to measure off, limit, depiece. Actually it does this in our consciousness to the exclusion of all true sense of the Infinite; therefore Mind is the nodus of the great Ignorance, because it is that which originally divides and distributes, and it has even been mistaken for the cause of the universe and for the whole of the divine Maya. But the divine Maya comprehends Vidya as well as Avidya, the Knowledge as well as the Ignorance. For it is obvious that since the finite is only an appearance of the Infinite, a result of its action, a play of its conception and cannot exist except by it, in it, with it as a background, itself form of that stuff and action of that force, there must be an original consciousness which contains and views both at the same time and is intimately conscious of all the relations of the one with the other. In that consciousness there is no ignorance, because the infinite is known and the finite is not separated from it as an independent reality; but still there is a subordinate process of delimitation, - otherwise no world could exist, - a process by which the ever dividing and reuniting consciousness of Mind, the ever divergent and convergent action of Life and the infinitely divided and self-aggregating substance of Matter come, all by one principle and original act, into phenomenal being. This subordinate process of the eternal Seer and Thinker, perfectly luminous, perfectly aware of Himself and all, knowing well what He does, conscious of the infinite in the finite which He is creating, may be called the divine Mind. And it is obvious that it must be a subordinate and not really a separate working of the Real-Idea, of the Supermind, and must operate through what we have described as the apprehending movement of the Truth-consciousness.

1.201_-_Socrates, #unset, #Sri Aurobindo, #Integral Yoga
  
  Probably a Fictional character; see Glossary of names. 144 sophos.
  

1.24_-_Matter, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   division is made subject to unity and subordinate. Substance, then, as we know it, material substance, is the form in which Mind acting through sense contacts the conscious Being of which it is itself a movement of knowledge.
  8:But Mind by its very nature tends to know and sense substance of conscious-being, not in its unity or totality but by the principle of division. It sees it, as it were, in infinitesimal points which it associates together in order to arrive at a totality, and into these view-points and associations cosmic Mind throws itself and dwells in them. So dwelling, creative by its inherent force as the agent of Real-Idea, bound by its own nature to convert all its perceptions into energy of life, as the All-Existent converts all His self-aspectings into various energy of His creative Force of consciousness, cosmic Mind turns these, its multiple viewpoints of universal existence, into standpoints of universal Life; it turns them in Matter into forms of atomic being instinct with the life that forms them and governed by the mind and will that actuate the formation. At the same time, the atomic existences which it thus forms must by the very law of their being tend to associate themselves, to aggregate; and each of these aggregates also, instinct with the hidden life that forms and the hidden mind and will that actuate them, bears with it a Fiction of a separated individual existence. Each such individual object or existence is supported, according as the mind in it is implicit or explicit, unmanifest or manifest, by its mechanical ego of force, in which the will-to-be is dumb and imprisoned but none the less powerful, or by its self-aware mental ego in which the will-to-be is liberated, conscious, separately active.
  9:Thus not any eternal and original law of eternal and original Matter, but the nature of the action of cosmic Mind is the cause of atomic existence. Matter is a creation, and for its creation the infinitesimal, an extreme fragmentation of the Infinite, was needed as the starting-point or basis. Ether may and does exist as an intangible, almost spiritual support of Matter, but as a phenomenon it does not seem, to our present knowledge at least, to be materially detectable. Subdivide the visible aggregate or the formal atom into essential atoms, break it up into the most infinitesimal dust of being, we shall still, because of the nature of the Mind and Life that formed them, arrive at some utmost atomic existence, unstable perhaps but always reconstituting itself in the eternal flux of force, phenomenally, and not at a mere unatomic extension incapable of contents. Unatomic extension of substance, extension which is not an aggregation, coexistence otherwise than by distribution in space are realities of pure existence, pure substance; they are a knowledge of supermind and a principle of its dynamism, not a creative concept of the dividing Mind, though Mind can become aware of them behind its workings. They are the reality underlying Matter, but not the phenomenon which we call Matter. Mind, Life, Matter itself can be one with that pure existence and conscious extension in their static reality, but not operate by that oneness in their dynamic action, self-perception and self-formation.

1.28_-_Supermind,_Mind_and_the_Overmind_Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  9:If we regard the Powers of the Reality as so many Godheads, we can say that the Overmind releases a million Godheads into action, each empowered to create its own world, each world capable of relation, communication and interplay with the others. There are in the Veda different formulations of the nature of the Gods: it is said they are all one Existence to which the sages give different names; yet each God is worshipped as if he by himself is that Existence, one who is all the other Gods together or contains them in his being; and yet again each is a separate Deity acting sometimes in unison with companion deities, sometimes separately, sometimes even in apparent opposition to other Godheads of the same Existence. In the Supermind all this would be held together as a harmonised play of the one Existence; in the Overmind each of these three conditions could be a separate action or basis of action and have its own principle of development and consequences and yet each keep the power to combine with the others in a more composite harmony. As with the One Existence, so with its Consciousness and Force. The One Consciousness is separated into many independent forms of consciousness and knowledge; each follows out its own line of truth which it has to realise. The one total and manysided Real-Idea is split up into its many sides; each becomes an independent Idea-Force with the power to realise itself. The one Consciousness-Force is liberated into its million forces, and each of these forces has the right to fulfil itself or to assume, if needed, a hegemony and take up for its own utility the other forces. So too the Delight of Existence is loosed out into all manner of delights and each can carry in itself its independent fullness or sovereign extreme. Overmind thus gives to the One Existence-Consciousness-Bliss the character of a teeming of infinite possibilities which can be developed into a multitude of worlds or thrown together into one world in which the endlessly variable outcome of their play is the determinant of the creation, of its process, its course and its consequence.
  10:Since the Consciousness-Force of the eternal Existence is the universal creatrix, the nature of a given world will depend on whatever self-formulation of that Consciousness expresses itself in that world. Equally, for each individual being, his seeing or representation to himself of the world he lives in will depend on the poise or make which that Consciousness has assumed in him. Our human mental consciousness sees the world in sections cut by the reason and sense and put together in a formation which is also sectional; the house it builds is planned to accommodate one or another generalised formulation of Truth, but excludes the rest or admits some only as guests or dependents in the house. Overmind Consciousness is global in its cognition and can hold any number of seemingly fundamental differences together in a reconciling vision. Thus the mental reason sees Person and the Impersonal as opposites: it conceives an impersonal Existence in which person and personality are Fictions of the Ignorance or temporary constructions; or, on the contrary, it can see Person as the primary reality and the impersonal as a mental abstraction or only stuff or means of manifestation. To the Overmind intelligence these are separable Powers of the one Existence which can pursue their independent self-affirmation and can also unite together their different modes of action, creating both in their independence and in their union different states of consciousness and being which can be all of them valid and all capable of coexistence. A purely impersonal existence and consciousness is true and possible, but also an entirely personal consciousness and existence; the Impersonal Divine, Nirguna Brahman, and the Personal Divine, Saguna Brahman, are here equal and coexistent aspects of the Eternal. Impersonality can manifest with person subordinated to it as a mode of expression; but, equally, Person can be the reality with impersonality as a mode of its nature: both aspects of manifestation face each other in the infinite variety of conscious Existence. What to the mental reason are irreconcilable differences present themselves to the Overmind intelligence as coexistent correlatives; what to the mental reason are contraries are to the Overmind intelligence complementaries. Our mind sees that all things are born from Matter or material Energy, exist by it, go back into it; it concludes that Matter is the eternal factor, the primary and ultimate reality, Brahman. Or it sees all as born of Life-Force or Mind, existing by Life or by Mind, going back into the universal Life or Mind, and it concludes that this world is a creation of the cosmic Life-Force or of a cosmic Mind or Logos. Or again it sees the world and all things as born of, existing by and going back to the RealIdea or Knowledge-Will of the Spirit or to the Spirit itself and it concludes on an idealistic or spiritual view of the universe. It can fix on any of these ways of seeing, but to its normal separative vision each way excludes the others. Overmind consciousness perceives that each view is true of the action of the principle it erects; it can see that there is a material world-formula, a vital world-formula, a mental world-formula, a spiritual worldformula, and each can predominate in a world of its own and at the same time all can combine in one world as its constituent powers. The self-formulation of Conscious Force on which our world is based as an apparent Inconscience that conceals in itself a supreme Conscious-Existence and holds all the powers of Being together in its inconscient secrecy, a world of universal Matter realising in itself Life, Mind, Overmind, Supermind, Spirit, each of them in its turn taking up the others as means of its selfexpression, Matter proving in the spiritual vision to have been always itself a manifestation of the Spirit, is to the Overmind view a normal and easily realisable creation. In its power of origination and in the process of its executive dynamis Overmind is an organiser of many potentialities of Existence, each affirming its separate reality but all capable of linking themselves together in many different but simultaneous ways, a magician craftsman empowered to weave the multicoloured warp and woof of manifestation of a single entity in a complex universe.
  11:In this simultaneous development of multitudinous independent or combined Powers or Potentials there is yet - or there is as yet - no chaos, no conflict, no fall from Truth or Knowledge. The Overmind is a creator of truths, not of illusions or falsehoods: what is worked out in any given overmental energism or movement is the truth of the Aspect, Power, Idea, Force, Delight which is liberated into independent action, the truth of the consequences of its reality in that independence. There is no exclusiveness asserting each as the sole truth of being or the others as inferior truths: each God knows all the Gods and their place in existence; each Idea admits all other ideas and their right to be; each Force concedes a place to all other forces and their truth and consequences; no delight of separate fulfilled existence or separate experience denies or condemns the delight of other existence or other experience. The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind, - although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.

1.3.4.01_-_The_Beginning_and_the_End, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  
  It is neither personal nor impersonal and yet at once personal and impersonal. Personality is a Fiction of the impersonal; impersonality the mask of a Person. That impersonal Brahman was all the time a world-transcendent Personality and universal
  Person, is the truth of things as it is represented by life and consciousness. "I am" is the eternal assertion. Analytic thought
  --
  
  The finite is a transience or a recurrence in the infinite, therefore Infinity alone is utterly real. But since that Real casts always this shadow of itself and since it is by the finite that its reality becomes conceivable, we must suppose that the phenomenon also is not a Fiction.
  

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  
  Talks with Sri Ramana Maharshi with the name. Therefore the name signifies something and it is not a mere Fiction. Similarly, Gods name is effective. Repetition of the name is remembrance of what it signifies. Hence its merit.
  But the man did not look satisfied. Finally he wanted to retire and prayed for Sri Bhagavans Grace.

1.72_-_Education, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  Books are not the only medium even of learning; more, what they teach is partial, prejudiced, meagre, sterile, uncertain, and alien to reality. It follows that all the best books are those which make no pretence to accuracy: poetry, theatre, Fiction. All others date. Another point is that Truth abides above and aloof from intellectual expression, and consequently those books which bear the Magic Keys of the Portal of the Intelligible by dint of inspiration and suggestion come more nearly to grips with Reality than those whose appeal is only to the Intellect. "Didactic" poetry, "realistic" plays and novels, are contradictions in terms.
  

2.01_-_The_Object_of_Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  16:This is the integral knowledge, for we know that everywhere and in all conditions all to the eye that sees is One, to a divine experience all is one block of the Divine. It is only the mind which for the temporary convenience of its own thought and aspiration seeks to cut an artificial line of rigid division, a Fiction of perpetual incompatibility between one aspect and another of the eternal oneness. The liberated knower lives and acts in the world not less than the bound soul and ignorant mind but more, doing all actions, sarvakrt, only with a true knowledge and a greater conscient power. And by so doing he does not forfeit the supreme unity nor falls from the supreme consciousness and highest knowledge. For the Supreme, however hidden now to us, Is here in the world no less than he could be in the most utter and Ineffable self-extinction, the most intolerant Nirvana.
  

2.03_-_The_Eternal_and_the_Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  Our mistake is that in trying to define the indefinable we think we have succeeded when we have described by an allexclusive negation this Absolute which we are yet compelled to conceive of as a supreme positive and the cause of all positives. It is not surprising that so many acute thinkers, with their eye on the facts of being and not on verbal distinctions, should be driven to infer that the Absolute is a Fiction of the intelligence, an idea born of words and verbal dialectics, a zero, non-existent, and to conclude that an eternal Becoming is the only truth of our existence. The ancient sages spoke indeed ofBrahman negatively, - they said of it, neti neti, it is not this, it is not that, - but they took care also to speak of it positively; they said of it too, it is this, it is that, it is all: for they saw that to limit it either by positive or negative definitions was to fall away from its truth. Brahman, they said, is Matter, is Life, is Mind, is Supermind, is cosmic Delight, is Sachchidananda; yet it cannot really be defined by any of these things, not even by our largest conception of Sachchidananda. In the world as we see it, for our mental consciousness however high we carry it, we find that to every positive there is a negative. But the negative is not a zero, - indeed whatever appears to us a zero is packed with force, teeming with power of existence, full of actual or potential contents. Neither does the existence of the negative make its corresponding positive non-existent or an unreality; it only makes the positive an incomplete statement of the truth of things and even, we may say, of the positive's own truth. For the positive and the negative exist not only side by side, but in relation to each other and by each other; they complete and would to the all-view, which a limited mind cannot reach, explain one another. Each by itself is not really known; we only begin to know it in its deeper truth when we can read into it the suggestions of its apparent opposite. It is through such a profounder catholic intuition and
   not by exclusive logical oppositions that our intelligence ought to approach the Absolute.
  --
  
  The things they represent are not Fictions, they are realities, but they are not rightly known if they are set in irreconcilable opposition to or separation from each other; for there is no such irreconcilable opposition or separation of them in the all-view of the Absolute. This is the weakness not only of our scientific divisions and metaphysical distinctions, but of our exclusive spiritual realisations which are only exclusive because to arrive at them we have to start from our limiting and dividing mental consciousness. We have to make the metaphysical distinctions in order to help our intelligence towards a truth which exceeds it, because it is only so that it can escape from the confusions of our first undistinguishing mental view of things; but if we bind ourselves by them to the end, we make chains of what should only have been first helps. We have to make use too of distinct spiritual realisations which may at first seem contrary to each other, because as mental beings it is difficult or impossible for us to seize at once largely and completely what is beyond our mentality; but we err if we intellectualise them into sole truths, - as when we assert that the Impersonal must be the one ultimate realisation and the rest creation of Maya or declare the Saguna, the Divine in its qualities, to be that and thrust away the impersonality from our spiritual experience. We have to see that both these realisations of the great spiritual seekers are equally valid in themselves, equally invalid against each other; they are one and the same Reality experienced on two sides which are both necessary for the full knowledge and experience of each other and of that which they both are. So is it with the One and the Many, the finite and the infinite, the transcendent and the cosmic, the individual and the universal; each is the other as well as itself and neither can be entirely known without the other and without exceeding their appearance of contrary oppositions.
  

2.04_-_The_Divine_and_the_Undivine, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Nothing but this All-Delight could dare or bear to impose such experiences on itself or on us; nothing else could turn them thus to its own utility and our spiritual profit. So too nothing but an inalienable harmony of being inherent in an inalienable unity of being would throw out so many harshest apparent discords and yet force them to its purpose so that in the end they are unable to do anything else but to serve and secure, and even themselves change into elements that constitute, a growing universal rhythm and ultimate harmony. At every turn it is the divine Reality which we can discover behind that which we are yet compelled by the nature of the superficial consciousness in which we dwell to call undivine and in a sense are right in using that appellation; for these appearances are a veil over the Divine Perfection, a veil necessary for the present, but not at all the true and complete figure.
  But even when we thus regard the universe, we cannot and ought not to dismiss as entirely and radically false and unreal the values that are given to it by our own limited human consciousness. For grief, pain, suffering, error, falsehood, ignorance, weakness, wickedness, incapacity, non-doing of what should be done and wrong-doing, deviation of will and denial of will, egoism, limitation, division from other beings with whom we should be one, all that makes up the effective figure of what we call evil, are facts of the world-consciousness, not Fictions and unrealities, although they are facts whose complete sense or true value is not that which we assign to them in our ignorance.
  Still our sense of them is part of a true sense, our values of them are necessary to their complete values. One side of the truth of these things we discover when we get into a deeper and larger consciousness; for we find then that there is a cosmic and individual utility in what presents itself to us as adverse and evil. For without experience of pain we would not get all the infinite value of the divine delight of which pain is in travail; all ignorance is a penumbra which environs an orb of knowledge, every error is significant of the possibility and the effort of a

2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   possibilities and actualities, not limited like mind but cosmic in its scope, not open to error, because free from all ignorance, a sovereign instrument or a self-power of a supreme Omniscience and Omnipotence, an eternal Wisdom and Knowledge.
  This then is the dual possibility that arises before us. There is, we may suppose, an original consciousness and power creative of illusions and unrealities with mind as its instrument or medium in the human and animal consciousness, so that the differentiated universe we see is unreal, a Fiction of Maya, and only some indeterminable and undifferentiated Absolute is real.
  Or there is, we may equally suppose, an original, a supreme or cosmic Truth-Consciousness creative of a true universe, but with mind acting in that universe as an imperfect consciousness, ignorant, partly knowing, partly not knowing, - a consciousness which is by its ignorance or limitation of knowledge capable of error, mispresentation, mistaken or misdirected development from the known, of uncertain gropings towards the unknown, of partial creations and buildings, a constant half-position between truth and error, knowledge and nescience. But this ignorance in fact proceeds, however stumblingly, upon knowledge and towards knowledge; it is inherently capable of shedding the limitation, the mixture, and can turn by that liberation into the

2.06_-_Reality_and_the_Cosmic_Illusion, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   the objective alone of which it is sure as entirely and solidly real. But such a distinction could hardly exist in Brahmanconsciousness since here there is either no subject and no object or Brahman itself is the sole possible subject of its consciousness and the sole possible object; there could be nothing externally objective to Brahman, since there is nothing else than Brahman.
  This idea, then, of a subjective action of consciousness creating a world of Fictions other than or distorting the sole true object looks like an imposition on the Brahman by our mind; it imposes on the pure and perfect Reality a feature of its own imperfection, not truly attributable to the perception of a Supreme Being. On the other hand, the distinction between the consciousness and the being of Brahman could not be valid, unless Brahman being and Brahman consciousness are two distinct entities, - the consciousness imposing its experiences on the pure existence of the being but unable to touch or affect or penetrate it. Brahman, then, whether as the supreme sole Self-Existence or the Self of the real-unreal individual in Maya, would be aware by his true consciousness of the illusions imposed on him and would know them as illusions; only some energy of Maya-nature or something in it would be deluded by its own inventions, - or else, not being really deluded, still persist in behaving and feeling as if it were deluded. This duality is what happens to our consciousness in the Ignorance when it separates itself from the works of Nature and is aware within of the Self as the sole truth and the rest as not-self and not-real, but has on the surface to act as if the rest too were real. But this solution negates the sole and indivisible pure existence and pure awareness of the Brahman; it creates a dualism within its featureless unity which is not other in its purport than the dualism of the double Principle in the
  Sankhya view of things, Purusha and Prakriti, Soul and Nature.
  --
   ourselves may be a true reality though of a lesser order, or they may be partly real, partly unreal, or they may be an unreal reality. If they are at all a true reality, there is no place for any theory of Maya; there is no illusory creation. If they are partly real, partly unreal, the fault must lie in something wrong either in the cosmic self-awareness or in our own seeing of ourselves and the universe which produces an error of being, an error of knowledge, an error in the dynamis of existence. But that error can amount only to an ignorance or a mixed knowledge and ignorance, and what needs to be explained then is not an original Cosmic Illusion but the intervention of Ignorance in the creative consciousness or in the dynamic action of the Eternal and Infinite. But if universe and ourselves are an unreal reality, if to a transcendental consciousness all this has no truth of existence and its apparent reality ceases once we step out of the field proper to Maya, then the concession accorded with one hand is taken away by the other; for what was conceded as a truth turns out to have been all the time an illusion. Maya and cosmos and ourselves are both real and unreal, - but the reality is an unreal reality, real only to our ignorance, unreal to any true knowledge.
  It is difficult to see why, once any reality is conceded to ourselves and to the universe, it should not be a true reality within its limits. It may be admitted that the manifestation must be on its surface a more restricted reality than the Manifested; our universe is, we may say, one of the rhythms of Brahman and not, except in its essential being, the whole reality: but that is not a sufficient reason for it to be set aside as unreal. It is no doubt so felt by mind withdrawing from itself and its structures: but this is only because the mind is an instrument of Ignorance and, when it withdraws from its constructions, from its ignorant and imperfect picture of the universe, it is impelled to regard them as nothing more than its own Fictions and formations, unfounded, unreal; the gulf between its ignorance and the supreme Truth and Knowledge disables it from discovering the true connections of the transcendent Reality and the cosmic Reality. In a higher status of consciousness the difficulty disappears, the connection
  
  --
  473
   is established; the sense of unreality recedes and a theory of illusion becomes superfluous and inapplicable. It cannot be the final truth that the Supreme Consciousness has no regard upon the universe or that it regards it as a Fiction which its self in Time upholds as real. The cosmic can only exist by dependence on the supracosmic, Brahman in Time must have some significance for Brahman in timeless eternity; otherwise there could be no self and spirit in things and therefore no basis for the temporal existence.
  But the universe is condemned as ultimately unreal because it is temporary and not eternal, a perishable form of being imposed on the Formless and Imperishable. This relation can be illustrated by the analogy of earth and the pot made out of earth: the pot and other forms so created perish and go back to the reality, earth, they are only evanescent forms; when they disappear there is left the formless and essential earth and nothing else. But this analogy can tell more convincingly the other way; for the pot is real by right of its being made out of the substance of earth which is real; it is not an illusion and, even when it is dissolved into the original earth, its past existence cannot be thought to have been unreal or an illusion. The relation is not that of an original reality and a phenomenal unreality, but of an original,
  --
  But if manifestation or the power of manifestation is eternal, if all is the being of Brahman, the Reality, then this unreality or illusoriness cannot be the fundamental character of things or of the cosmos in which they make their appearance.
  A theory of Maya in the sense of illusion or the unreality of cosmic existence creates more difficulties than it solves; it does not really solve the problem of existence, but rather renders it for ever insoluble. For, whether Maya be an unreality or a nonreal reality, the ultimate effects of the theory carry in them a devastating simplicity of nullification. Ourselves and the universe fade away into nothingness or else keep for a time only a truth which is little better than a Fiction. In the thesis of the pure unreality of Maya, all experience, all knowledge as well as all ignorance, the knowledge that frees us no less than the ignorance that binds us, world-acceptance and world-refusal, are two sides of an illusion; for there is nothing to accept or refuse, nobody to accept or refuse it. All the time it was only the immutable superconscient Reality that at all existed; the bondage and release were only appearances, not a reality. All attachment to world-existence is an illusion, but the call for liberation is also a circumstance of the illusion; it is something that was created in Maya which by its liberation is extinguished in Maya. But this nullification cannot be compelled to stop short in its devastating advance at the boundary fixed for it by a spiritual Illusionism. For if all other experiences of the individual consciousness in the universe are illusions, then what guarantee is there that its spiritual experiences are not illusions, including even its absorbed self-experience of the supreme Self which is conceded to us as utterly real? For if cosmos is untrue, our experience of the cosmic consciousness, of the universal Self, of
  

2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The central aim of Knowledge is the recovery of the Self, of our true self-existence, and this aim presupposes the admission that our present mode of being is not our true self-existence. No doubt, we have rejected the trenchant solutions which cut the knot of the riddle of the universe; we recognise it neither as a Fiction of material appearance created by Force, nor as an unreality set up by the Mind, nor as a bundle of sensations, ideas and results of idea and sensation with a great Void or a great blissful Zero behind it to strive towards as our true truth of eternal non-existence. We accept the Self as a reality and the universe as a reality of the Self, a reality of its consciousness and not of mere material force and formation, but none the less or rather all the more for that reason a reality. Still, though the universe is a fact and not a Fiction, a fact of the divine and universal and not a Fiction of the individual self, our state of existence here is a state of ignorance, not the true truth of our being. We conceive of ourselves falsely, we see ourselves as we are not; we live in a false relation with our environment, because we know neither the universe nor ourselves for what they really are but with an imperfect view founded on a temporary Fiction which the Soul and Nature have established between themselves for the convenience of the evolving ego. And this falsity is the root of a general perversion, confusion and suffering which besiege at every step both our internal life and our relations with our environment. Our personal life and our communal life, our commerce with ourselves and our commerce with our fellows are founded on a falsity and are therefore false in their recognised principles and methods, although through all this error a growing truth continually seeks to express itself. Hence the supreme importance to man of Knowledge, not what is called the practical knowledge of life, but of the profoundest knowledge of the Self and Nature321 on which alone a true practice of life can be founded.
  

2.07_-_The_Supreme_Word_of_the_Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  But the weakness of the kinetic and the emotional religions is that they are too much absorbed in some divine Personality and in the divine values of the finite. And, even when they have a conception of the infinite Godhead, they do not give us the full satisfaction of knowledge because they do not follow it out into its most ultimate and supernal tendencies. These religions fall short of a complete absorption in the Eternal and the perfect union by identity, - and yet to that identity in some other way, if not in the abstractive, since there all oneness has its basis, the spirit that is in man must one day arrive. On the other hand, the weakness of a contemplative quietistic spirituality is that it arrives at this result by a too absolute abstraction and in the end it turns into a nothing or a Fiction the human soul whose aspiration was yet all the time the whole sense of this attempt at union; for without the soul and its aspiration liberation and union could have no meaning. The little that this way of thinking recognises of his other powers of existence, it relegates to an inferior preliminary action which never arrives at any full or satisfying realisation in the Eternal and Infinite. Yet these things too which it restricts unduly, the potent will, the strong yearning of love, the positive light and all-embracing intuition
  

2.09_-_Memory,_Ego_and_Self-Experience, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The Life Divine
   forms arrives thus far that it is aware of all its superficially conscious becoming as related to an "I" which it always is. That "I" it partly identifies with the conscious becoming, partly thinks of it as something other than the becoming and superior to it, even perhaps eternal and unchanging. In the last resort, by the aid of its reason which distinguishes in order to co-ordinate, it may fix its self-experience on the becoming only, on the constantly changing self and reject the idea of something other than it as a Fiction of the mind; there is then no being, only becoming. Or it may fix its self-experience into a direct consciousness of its own eternal being and reject the becoming, even when it is compelled to be aware of it, as a Fiction of the mind and the senses or the vanity of a temporary inferior existence.
  But it is evident that a self-knowledge based on the separative ego-sense is imperfect and that no knowledge founded upon it alone or primarily or on a reaction against it can be secure or assured of completeness. First, it is a knowledge of our superficial mental activity and its experiences and, with regard to all the large rest of our becoming that is behind, it is an Ignorance. Secondly, it is a knowledge only of being and becoming as limited to the individual self and its experiences; all the rest of the world is to it not-self, something, that is to say, which it does not realise as part of its own being but as some outside existence presented to its separate consciousness.

2.0_-_THE_ANTICHRIST, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  call themselves "the good." ... No hint will be necessary to help you
  to understand at what moment in history the dualistic Fiction of a
  good and an evil God first became possible. With the same instinct by

2.1.01_-_God_The_One_Reality, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  19
  All is existence. Non-existence is a Fiction of the mind; for we describe as non-existent all that has never been within the range of our limited consciousness or is not in that range at the moment or was there once but has gone beyond it.
  

2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The Life Divine
   the All-conscient could, though in only a partial action of his conscious energy, succeed in arriving at even this superficial ignorance and inconscience. Even if it were so, it would be worth while to fix the exact action of this mystery, its nature, its limits, so that we may not be appalled by it and misled from the real purpose it serves and the opportunity it gives. But the mystery is a Fiction of the dividing intellect which, because it finds or creates a logical opposition between two concepts, thinks there is a real opposition of the two facts observed and therefore an impossibility of coexistence and unity between them. This
  Ignorance is, as we have seen, really a power of the Knowledge to limit itself, to concentrate itself on the work in hand, an exclusive concentration in practice which does not prevent the full existence and working of the whole conscious being behind, but a working in the conditions chosen and self-imposed on the nature. All conscious self-limitation is a power for its special purpose, not a weakness; all concentration is a force of conscious being, not a disability. It is true that while the Supermind is capable of an integral, comprehensive, multiple, infinite selfconcentration, this is dividing and limited; it is true also that it creates perverse as well as partial and, in so far, false or only halftrue values of things: but we have seen the object of the limitation and of this partiality of knowledge; and the object being admitted, the power to fulfil it must be admitted also in the absolute force of the absolute Being. This power of self-limitation for a particular working, instead of being incompatible with the absolute conscious-force of that Being, is precisely one of the powers we should expect to exist among the manifold energies of the Infinite.

2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  This then is the origin and nature of error, falsehood, wrong and evil in the consciousness and will of the individual; a limited consciousness growing out of nescience is the source of error, a personal attachment to the limitation and the error born of it the source of falsity, a wrong consciousness governed by the life-ego the source of evil. But it is evident that their relative existence is only a phenomenon thrown up by the cosmic Force in its drive towards evolutionary self-expression, and it is there that we have to look for the significance of the phenomenon.
  For the emergence of the life-ego is, as we have seen, a machinery of cosmic Nature for the affirmation of the individual, for his self-disengagement from the indeterminate mass substance of the subconscient, for the appearance of a conscious being on a ground prepared by the Inconscience; the principle of life-affirmation of the ego is the necessary consequence. The individual ego is a pragmatic and effective Fiction, a translation of the secret self into the terms of surface consciousness, or a subjective substitute for the true self in our surface experience:
  

2.20_-_The_Lower_Triple_Purusha, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Such is the constituent principle of the various worlds of cosmic existence and the various planes of our being; they are as if a ladder plunging down into Matter and perhaps below it, rising up into the heights of the Spirit, even perhaps to the point at which existence escapes out of cosmic being into ranges of a supra-cosmic Absolute, -- so at least it is averred in the world-system of the Buddhists. But to our ordinary materialised consciousness all this does not exist because it is hidden from us by our preoccupation with our existence in a little corner of the material universe and with the petty experiences of the little hour of time which is represented by our life in a single body upon this earth. To that consciousness the world is a mass of material things and forces thrown into some kind of shape and harmonised into a system of regulated movements by a number of fixed self-existent laws which we have to obey, by which we are governed and circumscribed and of which we have to get the best knowledge we can so as to make the most of this one brief existence which begins with birth, ends with death and has no second recurrence. Our own being is a sort of accident or at least a very small and minor circumstance in the universal life of Matter or the eternal continuity of the workings of material Force. Somehow or other a soul or mind has come to exist in a body and it stumbles about among things and forces which it does not very well understand, at first preoccupied with the difficulty of managing to live in a dangerous and largely hostile world and then with the effort to understand its laws and use them so as to make life as tolerable or as happy as possible so long as it lasts. If we were really nothing more than such a minor movement of individualised mind in Matter, existence would have nothing more to offer us; its best part would be at most this struggle of an ephemeral intellect and will with eternal Matter and with the difficulties of Life supplemented and eased by a play of imagination and by the consoling Fictions presented to us by religion and art and all the wonders dreamed of by the brooding mind and restless fancy of man.
  

2.21_-_The_Order_of_the_Worlds, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  There are, no doubt, several possible originations of cosmic existence by which such an extreme and rigid world-balancement could have conceivably come into being. There could have been a conception of this kind and a fiat in an All-Will, or an idea, a movement of the soul towards an egoistic material life of the Ignorance. The eternal individual soul urged by some inexplicable desire arising within it can be supposed to have sought the adventure of the darkness and taken a plunge from its native Light into the depths of a Nescience out of which arose this world of Ignorance; or a collectivity of souls may have been so moved, the Many: for an individual being cannot constitute a cosmos; a cosmos must be either impersonal or multipersonal or the creation or self-expression of a universal or infinite Being. This desire may have drawn down an All-Soul with it to build a world based upon the power of the Inconscient. If not that, then the eternally omniscient All-Soul itself may have abruptly plunged its self-knowledge into this darkness of the Inconscience, carrying the individual souls within it to begin their upward evolution through an ascending scale of life and consciousness. Or, if the individual is not pre-existent, if we are only a creation of the All-consciousness or a Fiction of the phenomenal Ignorance, either creatrix may have conceived all these myriads of individual beings by the evolution of names and forms out of an original indiscriminate Prakriti; the soul would be a temporary product of the indiscriminate stuff of inconscient force-substance which is the first appearance of things in the material universe.
  

2.22_-_Vijnana_or_Gnosis, #unset, #Sri Aurobindo, #Integral Yoga
  
  If we would describe the gnosis as it is in its own awareness, not thus imperfectly as it is to us in contrast with our own reason and intelligence, it is hardly possible to speak of it except in figures and symbols. And first we must remember that the gnostic level, Mahat, Vijnana, is not the supreme plane of our consciousness but a middle or link plane. Interposed between the triune glory of the utter Spirit, the infinite existence, consciousness and bliss of the Eternal and our lower triple being and nature, it is as if it stood there as the mediating, formulated, organising and creative wisdom, power and joy of the Eternal. In the gnosis Sachchidananda gathers up the light of his unseizable existence and pours it out on the soul in the shape and power of a divine knowledge, a divine will and a divine bliss of existence. It is as if infinite light were gathered up into the compact orb of the sun and lavished on all that depends upon the sun in radiances that continue for ever. But the gnosis is not only light, it is force; it is creative knowledge, it is the self-effective truth of the divine Idea. This idea is not creative imagination, not something that constructs in void, but light and power of eternal substance, truth-light full of truth-force; and it brings out what is latent in being, it does not create a Fiction that never was in being. The ideation of the gnosis is radiating light-stuff of the consciousness of the eternal Existence; each ray is a truth. The will in the gnosis is a conscious force of eternal knowledge; it throws the consciousness and substance of being into infallible forms of truth-power, forms that embody the idea and make it faultlessly effective, and it works out each truth-power and each truth-form spontaneously and rightly according to its nature. Because it carries this creative force of the divine Idea, the Sun, the lord arid symbol of the gnosis, is described in the Veda as the Light which is the father of all things, Surya Savitri, the Wisdom-Luminous who is the bringer-out into manifest existence. This creation is inspired by the divine delight, the eternal Ananda; it is full of the joy of its own truth and power, it creates in bliss, creates out of bliss, creates that which is blissful. Therefore the world of the gnosis, the supramental world is the true and the happy creation, rtam, bhadram, since all in it shares in the perfect joy that made it. A divine radiance of undeviating knowledge, a divine power of unfaltering will and a divine ease of unstumbling bliss are the nature or prakriti of the soul in supermind, in vijnana. The stuff of the gnostic or supramental plane is made of the perfect absolutes of all that is here imperfect and relative and its movement of the reconciled interlockings and happy fusions of all that here are opposites. For behind the appearance of these opposites are their truths and the truths of the eternal are not in conflict with each other; our mind's and life's opposites transformed in the supermind into their own true spirit link together and are seen as tones and colourings of an eternal Reality and everlasting Ananda. supermind or gnosis is the supreme Truth, the supreme Thought, the supreme Word, the supreme Light, the supreme Will-Idea; it is the inner and outer extension of the Infinite who is beyond Space, the unfettered Time of the Eternal who is timeless, the supernal harmony of all absolutes of the Absolute.
  

2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  "At Jadu Mallick's garden house Narendra said to me, The forms of God that you see are the Fiction of your mind.' I was amazed and said to him, 'But they speak too! 'Narendra answered, 'Yes, one may think so.' I went to the temple and wept before the Mother. 'O
  

3.05_-_The_Divine_Personality, #unset, #Sri Aurobindo, #Integral Yoga
  One question rises immediately in a synthetic Yoga which must not only comprise but unify knowledge and devotion, the difficult and troubling question of the divine Personality. All the trend of modern thought has been towards the belittling of personality; it has seen behind the complex facts of existence only a great impersonal force, an obscure becoming, and that too works itself out through impersonal forces and impersonal laws, while personality presents itself only as a subsequent, subordinate, partial, transient phenomenon upon the face of this impersonal movement. Granting even to this Force a consciousness, that seems to be impersonal, indeterminate, void in essence of all but abstract qualities or energies; for everything else is only a result, a minor phenomenon. Ancient Indian thought starting from quite the other end of the scale arrived on most of its lines at the same generalisation. It conceived of an impersonal existence as the original and eternal truth; personality is only an illusion or at best a phenomenon of the mind.
  On the other hand, the way of devotion is impossible if the personality of the Divine cannot be taken as a reality, a real reality and not a hypostasis of the illusion. There can be no love without a lover and beloved. If our personality is an illusion and the Personality to whom our adoration rises only a primary aspect of the illusion, and if we believe that, then love and adoration must at once be killed, or can only survive in the illogical passion of the heart denying by its strong beats of life the clear and dry truths of the reason. To love and adore a shadow of our minds or a bright cosmic phenomenon which vanishes from the eye of Truth, may be possible, but the way of salvation cannot be built upon a foundation of wilful self-deception. The bhakta indeed does not allow these doubts of the intellect to come in his way; he has the divinations of his heart, and these are to him sufficient. But the sadhaka of the integral Yoga has to know the eternal and ultimate Truth and not to persist to the end in the delight of a Shadow. If the impersonal is the sole enduring truth, then a firm synthesis is impossible. He can at most take the divine personality as a symbol, a powerful and effective Fiction, but he will have in the end to overpass it and to abandon devotion for the sole pursuit of the ultimate knowledge. He will have to empty being of all its symbols, values, contents in order to arrive at the featureless Reality.
  We have said, however, that personality and impersonality, as our minds understand them, are only aspects of the Divine and both are contained in his being; they are one thing which we see from two opposite sides and into which we enter by two gates. We have to see this more clearly in order to rid ourselves of any doubts with which the intellect may seek to afflict us as we follow the impulse of devotion and the intuition of love or to pursue us into the joy of the divine union. They fall away indeed from that joy, but if we are too heavily weighted with the philosophical mind, they may follow us almost up to its threshold. It is well therefore to discharge ourselves of them as early as may be by perceiving the limits of the intellect, the rational philosophic mind, in its peculiar way of approaching the truth and the limits even of the spiritual experience which sets out from the approach through the intellect, to see that it need not be the whole integrality of the highest and widest spiritual experience. Spiritual intuition is always a more luminous guide than the discriminating reason, and spiritual intuition addresses itself to us not only through the reason, but through the rest of our being as well, through the heart and the life also. The integral knowledge will then be that which takes account of all and unifies their diverse truths. The intellect itself will be more deeply satisfied if it does not confine itself to its own data, but accepts truth of the heart and the life also and gives to them their absolute spiritual value.
  --
  The spiritual intuition lays hold always upon the reality; it is the luminous harbinger of spiritual realisation or else its illuminative light; it sees that which the other powers of our being are labouring to explore; it gets at the firm truth of the abstract representations of the intellect and the phenomenal representations of the heart and life, a truth which is itself neither remotely abstract nor outwardly concrete, but something else for which these are only two sides of its psychological manifestation to us. What the intuition of our integral being perceives, when its members no longer dispute among themselves but are illumined from above, is that the whole of our being aims at the one reality. The impersonal is a truth, the personal too is a truth; they are the same truth seen from two sides of our psychological activity; neither by itself gives the total account of the Reality, and yet by either we can approach it.
  Looked at from one side, it would seem as if an impersonal Thought were at work and created the Fiction of the thinker for the convenience of its action, an impersonal Power at work creating the Fiction of the doer, an impersonal existence in operation which uses the Fiction of a personal being who has a conscious personality and a personal delight. Looked at from the other side, it is the thinker who expresses himself in thoughts which without him could not exist and our general notion of thought symbolises simply the power of the nature of the thinker; the Ishwara expresses himself by will and power and force; the Existent extends himself in all the forms integral and partial, direct, inverse and perverse of his existence, consciousness and bliss, and our abstract general notion of these things is only an intellectual representation of the triple power of his nature of being. All impersonality seems in its turn to become a Fiction and existence in its every movement and its every particle nothing but the life, the consciousness, the power, the delight of the one and yet innumerable Personality, the infinite Godhead, the self-aware and self-unfolding Purusha. Both views are true, except that the idea of Fiction, which is borrowed from our own intellectual processes, has to be exiled and each must be given its proper validity. The integral seeker has to see in this light that he can reach one and the same Reality on both lines, either successively or simultaneously, as if on two connected wheels travelling on parallel lines, but parallel lines which in defiance of intellectual logic but in obedience to their own inner truth of unity do meet in infinity.
  We have to look at the divine Personality from this standpoint. When we speak of personality, we mean by it at first something limited, external and separative, and our idea of a personal God assumes the same imperfect character. Our personality is to us at first a separate creature, a limited mind, body, character which we conceive of as the person we are, a fixed quantity; for although in reality it is always changing, yet there is a sufficient element of stability to give a kind of practical justification to this notion of fixedness. We conceive of God as such a person, only without body, a separate person different from all others with a mind and character limited by certain qualities. At first in our primitive conceptions this deity is a thing of much inconstancy, freak and caprice, an enlarged edition of our human character; but afterwards we conceive of the divine nature of personality as a quite fixed quantity and we attribute to it those qualities alone which we regard as divine and ideal, while all the others are eliminated. This limitation compels us to account for all the rest by attributing them to a Devil, or by lending to man an original creative capacity for all that we consider evil, or else, when we perceive that this will not quite do, by erecting a power which we call Nature and attributing to that all the lower quality and mass of action for which we do not wish to make the Divine responsible. At a higher pitch the attribution of mind and character to God becomes less anthropomorphic and we regard him as an infinite Spirit, but still a separate person, a spirit with certain fixed divine qualities as his attributes. So are conceived the ideas of the divine Personality, the personal God which vary so much in various religions.
  All this may seem at first sight to be an original anthropomorphism terminating in an intellectual notion of the Deity which is very much at variance with the actualities of the world as we see it. It is not surprising that the philosophical and sceptical mind should have found little difficulty in destroying it all intellectually, whether in the direction of the denial of a personal God and the assertion of an impersonal Force or Becoming or in that of an impersonal Being or an ineffable denial of existence with all the rest as only symbols of Maya or phenomenal truths of the Time-consciousness. But these are only the personifications of monotheism. Polytheistic religions, less exalted perhaps, but wider and more sensitive in their response to cosmic life, have felt that all in the cosmos has a divine origin; therefore they conceived of the existence of many divine personalities with a vague sense of an indefinable Divine behind, whose relations with the personal gods were not very clearly conceived. And in their more exoteric forms these gods were crudely anthropomorphic; but where the inner sense of spiritual things became clearer, the various godheads assumed the appearance of personalities of the one Divine,--that is the declared point of view of the ancient Veda. This Divine might be a supreme Being who manifests himself in various divine personalities or an impersonal existence which meets the human mind in these forms; or both views might be held simultaneously without any intellectual attempt to reconcile them, since both were felt to be true to spiritual experience.
  If we subject these notions of the divine Personality to the discrimination of the intellect, we shall be inclined to reduce them, according to our bent, to Fictions of the imagination or to psychological symbols, in any case, the response of our sensitive personality to something which is not this at all, but is purely impersonal. We may say that That is in reality the very opposite of our humanity and our personality and therefore in order to enter into relations with it we are impelled to set up these human Fictions and these personal symbols so as to make it nearer to us. But we have to judge by spiritual experience, and in a total spiritual experience we shall find that these things are not Fictions and symbols, but truths of divine being in their essence, however imperfect may have been our representations of them. Even our first idea of our own personality is not an absolute error, but only an incomplete and superficial view beset by many mental errors. Greater self-knowledge shows us that we are not fundamentally the particular formulation of form, powers, properties, qualities with a conscious I identifying itself with them, which we at first appear to be. That is only a temporary fact, though still a fact, of our partial being on the surface of our active consciousness. We find within an infinite being with the potentiality of all qualities, of infinite quality, ananta-guna, which can be combined in any number of possible ways, and each combination is a revelation of our being. For all this personality is the self-manifestation of a Person, that is to say of a being who is conscious of his manifestation.
  But we see too that this being does not seem to be composed even of infinite quality, but has a status of his complex reality in which he seems to stand back from it and to become an indefinable conscious existence, anirdesyam. Even consciousness seems to be drawn back and leave merely a timeless pure existence. And again even this pure self of our being seems at a certain pitch to deny its own reality, or to be a projection from a self-less Footnote:{anatmyam anilayanam. Taittiriya Upanishad.} baseless unknowable, which we may conceive of either as a nameless somewhat, or as a Nihil. It is when we would fix upon this exclusively and forget all that it has withdrawn into itself that we speak of pure impersonality or the void Nihil as the highest truth. But a more integral vision shows us that it is the Person and the personality and all that it had manifested which has thus cast itself upward into its own unexpressed absolute. And if we carry up our heart as well as our reasoning mind to the Highest, we shall find that we can reach it through the absolute Person as well as through an absolute impersonality. But all this self-knowledge is only the type within ourselves of the corresponding truth of the Divine in his universality. There too we meet him in various forms of divine personality; in formulations of quality which variously express him to us in his nature; in infinite quality, the Ananta-guna; in the divine Person who expresses himself through infinite quality; in absolute impersonality, an absolute existence or an absolute non-existence, which is yet all the time the unexpressed Absolute of this divine Person, this conscious Being who manifests himself through us and through the universe.

3.1.15_-_Rebirth, #Collected Poems, #Sri Aurobindo, #Integral Yoga
  Lost people we have known,
  Fictions and pictures; but their frames evade us, -
  They stand out bare, alone.

3-5_Full_Circle, #unset, #Sri Aurobindo, #Integral Yoga
  The unity of mind and feeling, the Circle of Perfection created by medieval mystics and scholastics, was shattered by the apostle of empiricism, Francis Bacon, and the parts were dispersed by his fellow empiricists, each of whose strong but little knowledge became ever more clearly a deadly dangerous thing.
  "To Bacon [and to empirical one-field specialists ever since]," Nicholson goes on, "the Circle of Perfection was no more than a `Fiction', and the tendency of man to find it everywhere on earth and in the heavens one more indication of the dangerous haziness of thinking he called an `Idol of the Tribe': `The human understanding', he said, `is of its own nature prone to suppose the existence of more order and regularity in the world than it finds'".31 Thus, being human, Bacon displayed and worshiped the idol of his own new Tribe: the tribe of empirical one-field scientists who, by their nature, see individual parts of the universe, but not their structural correspondence and assembly.
  Sir Francis Bacon and his disciples were correct in shattering the spurious seventeenth century Circle, for many of the parts comprising that assembly of knowledge have proved demonstrably wrong. The scientists were also correct in patiently and tenaciously discovering the future Circle's empirically valid component parts, one by one, in spite of the deadly, excruciating irrelevance and meaninglessness of the resulting storehouse of unassembled parts, the multiversity.

4.3_-_Bhakti, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  
  432. The Mayavadin talks of my Personal God as a dream and prefers to dream of Impersonal Being; the Buddhist puts that aside too as a Fiction and prefers to dream of Nirvana and the bliss of nothingness. Thus all the dreamers are busy reviling each other's visions and parading their own as the panacea. What the soul utterly rejoices in, is for thought the ultimate reality.
  

5.03_-_The_Divine_Body, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
   material history of the development of the animal and human body has left it bound to a minutely constructed and elaborated system of organs and a precarious order of their functioning which can easily become a disorder, open to a general or local disorganisation, dependent on an easily disturbed nervous system and commanded by a brain whose vibrations are supposed to be mechanical and automatic and not under our conscious control. According to the materialist all this is a functioning of
  Matter alone whose fundamental reality is chemical. We have to suppose that the body is constructed by the agency of chemical elements building up atoms and molecules and cells and these again are the agents and only conductors at the basis of a complicated physical structure and instrumentation which is the sole mechanical cause of all our actions, thoughts, feelings, the soul a Fiction and mind and life only a material and mechanical manifestation and appearance of this machine which is worked out and automatically driven with a figment of consciousness in it by the forces inherent in inconscient Matter. If that were the truth it is obvious that any divinisation or divine transformation of the body or of anything else would be nothing but an illusion, an imagination, a senseless and impossible chimera. But even if we suppose a soul, a conscious will at work in this body it could not arrive at a divine transformation if there were no radical change in the bodily instrument itself and in the organisation of its material workings. The transforming agent will be bound and stopped in its work by the physical organism's unalterable limitations and held up by the unmodified or imperfectly modified original animal in us. The possibility of the disorders, derangements, maladies native to these physical arrangements would still be there and could only be shut out by a constant vigilance or perpetual control obligatory on the corporeal instrument's spiritual inhabitant and master. This could not be called a truly divine body; for in a divine body an inherent freedom from all these things would be natural and perpetual; this freedom would be a normal and native truth of its being and therefore inevitable and unalterable. A radical transformation of the functioning and, it may well be, of the structure and certainly of the
  

Aeneid, #unset, #Sri Aurobindo, #Integral Yoga
  with many tales. She sang of what was done
  and what was Fiction, chanting that Aeneas,
  one born of Trojan blood, had come, that lovely
  --
  And now, lest you should think these are but empty
  Fictions sleep has feigned, you shall discover
  a huge white sow stretched out upon the ground

Agenda_Vol_8, #The Mothers Agenda, #The Mother, #Integral Yoga
  We can call it what we like, of course. But a NEW BEING... We can imagine, as you say, a new being
  coming down ready-made from start to finish!... But that's pulp Fiction.
  That's what Sri Aurobindo also says. That being must be worked out.

Agenda_Vol_9, #The Mothers Agenda, #The Mother, #Integral Yoga
  absolutely useless: you waste your time with it and make a bad job. You fill the atmosphere with a
  quantity of thoroughly disgusting formations with pulp-Fiction imaginations.
  There is an attempt at control, but all that is still very, very dark.

APPENDIX_I_-_Curriculum_of_A._A., #Liber ABA, #Aleister Crowley, #Philosophy
  
    SECTION 2. ::: Other books, principally Fiction, of a generally suggestive and helpful kind
      Zanoni, by Sir Edward Bulwer Lytton. ::: Valuable for its facts and suggestions about Mysticism.

Blazing_P1_-_Preconventional_consciousness, #unset, #Sri Aurobindo, #Integral Yoga
  (2) Preoperational Thought (2 to 7 Years). Toward 1 to 2 years the symbolic function
  appears: language, symbolic play (the beginning of Fictional invention), deferred imitation,
  i.e., occurring some time after the original event, and that kind of internalized imitation

BOOK_II._--_PART_I._ANTHROPOGENESIS., #The Secret Doctrine, #H P Blavatsky, #Theosophy
  Christian dogmas, the subject of which required, to do it justice, the pen and genius of Milton, whose
  poetical Fiction has now taken root in the Church as a revealed dogma.
  Did the allegory of the Dragon and his supposed conqueror in
  --
  belligerent "city" was inhabited by various beings invulnerable to iron, liable to be mortally wounded
  only by stone and wood."*** De Rougemont treats this as a pure Fiction of Theopompus ("Peuple
  Primitif," vol. iii. 157) and even sees a fraud (supercherie) in the assertion of the Saitic priests. This
  --
  the secrets of nature; mutually antagonistic in their struggle, during the course and progress of their
  double evolution. Whence even the Chinese teachings upon the subject, if it is but a Fiction? Have they
  not recorded the existence once upon a time of a holy island beyond the sun (Tcheou), and beyond
  --
  Jehovah," as Spencer would have it (II., pp. 14, 29).
  The amount of malicious fancy and Fiction bestowed on that "Host" by various fanatical writers is
  quite extraordinary. Azazel and his "host" are simply the Hebrew "Prometheus," and ought to be
  --
  having been shown to have never existed, the pious, but very arbitrary supposition of Bishop
  Cumberland has but to follow that deluge into the land of Fiction. Indeed it seems rather fanciful to any
  impartial observer to be told that there were "two distinct races of Kabiri," the first consisting of Ham
  --
  so-called Grecian "fables."
  Those legends have now passed into popular tales, the folklore of Persia, as many a real Fiction has
  found its way into our universal History. The stories of King Arthur and his knights of the Round
  --
  while. "The 'fire-vomiting Monster' survived alone out of the ruins of the unfortunate island."
  Do the Greeks, accused of borrowing a Hindu Fiction (Atala), and inventing from it another (Atlantis),
  stand also accused of getting their geographical notions and the number seven from them? (Vide in
  --
  evolution Kronos will be no longer deceived. Instead of the stone image he will have swallowed the
  anthropomorphic Fiction itself. Because, the serpent of wisdom, represented in the Sabasian mysteries
  by the anthropomorphised Logos, the unity of spiritual and physical Powers, will have begotten in
  --
  And if Troy was denied, and regarded as a myth; the existence of Herculaneum and Pompeii declared
  a Fiction; the travels of Marco Polo laughed at and called as absurd a fable as one of Baron
  Munchausen's tales, why should the writer of "Isis Unveiled" and of the "Secret Doctrine" be any
  --
  passed through in the long pre-historic Past there are no more changes for him (save certain variations,
  as at present) in the future. Hence that our Sixth and Seventh Root Races are Fictions.
  To this it is again answered: How do you know? Your experience is limited to a few thousand years, to

BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  Yet, are our esoteric teachings about "angels," the first three pre-animal human Races, and the
  downfall of the Fourth, on a lower level of Fiction and self-delusion than the Haeckelian "plastidular,"
  or the inorganic "molecular Souls of the Protista"? Between the evolution of the spiritual nature of
  --
  this earth, but further its genealogy -- as invented by him -- clashes with scientific facts and all the
  known data of modern discovery in Zoology. It is simply absurd, even as a Fiction. As de Quatrefages
  demonstrates in a few words, Haeckel "admits the existence of an absolutely theoretical pithecoid
  --
  
  And indeed we find in the romances as in all the so-called scientific Fictions and spiritistic revelations
  from moon, stars, and planets, merely fresh combinations or modifications of the men and things, the
  --
  Cosmogony and then of the Anthropogenesis of mankind, it was necessary to show that no religion,
  since the very earliest, has ever been entirely based on Fiction, as none was the object of special
  revelation; and that it is dogma alone which has ever been killing primeval truth. Finally, that no

BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  euhemerization. The Hindu Classical Dictionary credits Budha with being the author of a hymn in the
  Rig Veda. Therefore, he can by no means be "a later Fiction of the Brahmins," but is a very old
  personation indeed.
  --
  the mystic "Father" of Jesus, or -- the "Fallen" Angels should have been left unslandered by further
  Fictions.
  Every god of the Gentiles is connected with, and closely related to,
  --
  its remembrance has never since faded out from popular memory." What is it? Laying aside every
  poetical Fiction, all those dreams of the golden age, let us imagine -- argue the modern scholars -- in
  all its gross realism, the first miserable state of humanity, the striking picture of which was traced for
  --
  esoteric knowledge, the Wisdom of the divine SELF. Let those who are satisfied with the Smoke of
  the FIRE remain wherein they are, that is to say within the Egyptian darkness of theological Fictions
  and dead-letter interpretations.
  --
  of Hiranyaksha, "whose number was 77 crores (or 770 millions) of men." (See Padma Purana.) All
  such narratives are pronounced meaningless Fictions and absurdities. But -- Truth is the daughter of
  Time, verily; and time will show.

BOOK_I._--_PART_I._COSMIC_EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  No Devils outside Humanity ... 275
  ------ARE GIANTS A Fiction? ... 277
  The Seven Virgin Youths ... 281
  --
  semi-historical authority, that knowledge of the Occult and the powers it confers on man, are not
  altogether Fictions, but that they are as old as the world itself.
  To my judges, past and future, therefore -- whether they are serious literary critics, or those howling
  --
  to a later part of the work, but which could not be passed by in silence, lest the reader should look
  down on this work as a fairy tale indeed -- a Fiction of some modern brain.
  Thus, the Past shall help to realise the PRESENT, and the latter to better appreciate the PAST. The
  --
  hath not the life of a man" -- was still a thinking and already a speaking man. The "LemuroAtlantean" was a highly civilized race, and if one accepts tradition, which is better history than the
  speculative Fiction which now passes under that name, he was higher than we are with all our sciences
  and the degraded civilization of the day: at any rate, the Lemuro-Atlantean of the closing Third Race
  --
  
  path of Fiction, raised into dogma through human falsification and hierarchic ambition.
  
  --
  besides the presence of his own seventh Principle.
  ** Now, what "god" is meant here? Not God "the Father," the anthropomorphic Fiction; for that god is
  the Elohim collectively, and has no being apart from the Host. Besides, such a god is finite and

BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  ** The materialistic notion that because, in physics real or sensible motion is impossible in pure space
  or vacuum, therefore, the eternal MOTION of and in Cosmos (regarded as infinite Space) is a Fiction -only shows once more that such words as "pure space," "pure Being," "the Absolute," etc., of Eastern
  metaphysics have never been understood in the West.
  --
  "Masters" in the Occult Sciences perceive the CAUSES that produce ethereal vibrations. Were all
  these only the Fictions of the alchemists, or dreams of the Mystics, such men as Paracelsus,
  Philalethes, Van Helmont, and so many others, would have to be regarded as worse than visionaries:
  --
  we do not like to give. It is the vril of Bulwer Lytton's "Coming Race," and of the coming races of our
  mankind. The name vril may be a Fiction; the Force itself is a fact doubted as little in India as the
  existence itself of their Rishis, since it is mentioned in all the secret works.
  --
  *** The Vedantic philosophy conceives of such; but then it is not physics, but metaphysics, called by
  Mr. Tyndall "poetry" and "Fiction."
  
  --
  invisible, intelligent Existences. The so-called Arch-Angels, Angels and Spirits, of the West, copies of
  their prototypes, the Dhyan-Chohans, the Devas and Pitris, of the East, are no real Beings but Fictions.
  On this point Materialistic Science is inexorable. To support its position, it upsets its own axiomatic
  --
  preserved through the Zodiac for incalculable ages.
  It is now amply proved that even horoscopes and judiciary astrology are not quite based on a Fiction,
  and that stars and constellations, consequently, have an occult and mysterious influence on, and
  --
  Mystery is the negation of Common Sense, and Science repels it. According to Mr. Tyndall,
  metaphysics is Fiction, like poetry. The man of Science takes nothing on trust; rejects everything that
  is not proven to him, while the Theologian accepts everything on blind faith. The Theosophist and the
  --
  god of light, and its inhabitants are his beloved priests and servants. This may be regarded as poetised
  Fiction now; but it was poetised truth then.
  III. The third Continent, we propose to call "Lemuria." The name is an invention, or an idea, of Mr. P.

Book_of_Imaginary_Beings_(text), #unset, #Sri Aurobindo, #Integral Yoga
  Ethnologists have looked for the origin of this Islamic
  Fiction in the Greco-Roman Fiction of the wind that makes
  mares fertile. In the third book of the Georgics, Virgil has set
  --
  time and space) and distinguish a stationary from a moving
  object. This Fiction may be found in the book Medizinische
  Psychologie (); it has been praised by Hans Vaihinger.
  --
  those able to swim away were saved. This outdoes even
  the boldest, most imaginative piece of Fiction.
  Let us now consider a thirteenth-century text by al-Qaswini, the Persian cosmographer who wrote in Arabic. It

BS_1_-_Introduction_to_the_Idea_of_God, #unset, #Sri Aurobindo, #Integral Yoga
  
  Artists observe one another, and they observe people. Then they represent what they see, and transmit the message of what they see, to us. That teaches us to see. We dont necessarily know what it is that were learning from them, but were learning somethingor, at least, were acting like were learning something. We go to movies; we watch stories; we immerse ourselves in Fiction, constantly. Thats an artistic production, and, for many people, the world of the arts is a living world. Thats particularly true if youre a creative person.
  
  --
  
  The question still remains: where does the information in dreams come from? I think where it comes from is that we watch the patterns that everyone acts out. We watch that forever, and weve got some representations of those patterns thats part of our cultural history. Thats whats embedded in Fictional accounts of stories between good and evil, the bad guy and the good guy, and the romance. These are canonical patterns of Being, for people, and they deeply affect us, because they represent what it is that we will act out in the world. We flesh that out with the individual information we have about ourselves and other people. Theres waves of behavioural patterns that manifest themselves in the crowd, across time. Great dramas are played on the crowd, across time. The artists watch that, and they get intimations of what that is. They write it down, tell us, and were a little clearer about what were up to.
  
  
  A great dramatist, like Shakespearewe know that what he wrote is Fiction. Then we say, Fiction isnt true. But then you think, well, wait a minute. Maybe its true like numbers are true. Numbers are an abstraction from the underlying reality, but no one in their right mind would really think that numbers arent true. You could even make a case that the numbers are more real than the things that they represent, because the abstraction is so insanely powerful.
  
  
  Once you have mathematics, youre just deadly. You can move the world with mathematics. Its not obvious that the abstraction is less real than the more concrete reality. You take a work of Fiction, like Hamlet, and you think, well, its not true, because its Fiction. But then you think, wait a minutewhat kind of explanation is that? Maybe its more true than nonFiction. It takes the story that needs to be told about you, and the story that needs to be told about you, and you, and you, and you, and you, and it abstracts that out, and says, heres something thats a key part of the human experience as such. Its an abstraction from this underlying, noisy substrate. People are affected by it because they see that the thing thats represented is part of the pattern of their being. Thats the right way to think about it.
  
  --
  
  This is the idea to begin with. We have the unknown as such, and then we act in it like animals act. They act first; they dont think. They dont imagine; they act, and thats where we started. We started by acting, and then we started to be able to represent how we acted, and then we started to talk about how we represented how we acted. That enabled us to tell stories, because that is what a story is: its to tell about how you represent how you act. You know that, because if you read a book, what happens? You read the book, and images come to mind of the people in the book behaving. Its one step from acting it out. You dont act it out, because you can abstract. You can represent action without having to act it out. Its an amazing thing, and thats part of the development of the prefrontal cortex. Its part of the capacity for human abstract thought. You can pull the representation of the behaviour away from the behaviour and manipulate the representation before you enact it. Thats why you think, so that you can generate a pattern of action and test it out in a Fictional world before you embody it and die because youre foolish. You let the representation die, not you. Thats why you think, and thats partly what were trying to do with these stories.
  
  --
  
  Phenomenology is the fact that at the center of my vision my hands are clear, and out in the periphery they disappear. Phenomenology is the way things smell and the way things taste, and the fact that they matter. You could say, in some sense, that phenomenology is the study of what matters, rather than matter. Its a given, from the phenomenological perspective, that things have meaning. Even if youre a rationalist, a cynic, and a nihilist, and say nothing has any meaning, you still run into the problem of pain. Pain undercuts your arguments and has a meaning. Theres no escaping from the meaning. You can pretty much demolish all the positive parts of it, but trying to think your way out of the negative parts...Good luck with that, because that just doesnt work. The Bible storiesand I think this is true of Fiction in generalis phenomenological. It concentrates on trying to elucidate the nature of human experience. That is not the same as the objective world. Its also a form of truth, because it is true that you have a field of experience and that it is has qualities. The question is, what are the qualities?
  
  --
  
  His character, Stavrogin, also acts out the presupposition that human beings have no intrinsic nature and no intrinsic value. Its another brilliant investigation. Dostoevsky prophesized what will happen to a society if it goes down that road, and he was dead, exactly accurate. Its uncanny to read Dostoevsky's The Possessedor The Devils, depending on the translationand to read Aleksandr Solzhenitsyns Gulag Archipelago. One is Fiction and prophecy, and the second is, hey, lookit turned out exactly the way Dostoevsky said it would, for exactly the same reasons. Its quite remarkable. So the question is, do you contend seriously with the idea that, A, theres something cosmically constitutive about consciousness? and B, that that might well be considered divine? and C, that that is instantiated in every person? And then ask yourselfif youre not a criminalif you dont act it out? And then ask yourself what that means. Is that reflective of a reality? Is it a metaphor? Maybe its a complex metaphor that we have to use to organize our societies. It could well be. But even as a metaphor, its true enough so that we mess with it at our peril. It also took people a very long time to figure out.
  

class, #unset, #Sri Aurobindo, #Integral Yoga
     34 Poetry
     33 Fiction
     30 Integral Theory
  --
     15 path
     14 Science Fiction
     14 plane
  --
     10 Jianzhi Sengcan
     10 Fictional character
     10 database
  --
     5 types
     5 Theological Fiction
     5 The Diamond Sutra

COSA_-_BOOK_I, #The Confessions of Saint Augustine, #Saint Augustine of Hippo, #Christianity
  But now, my God, cry Thou aloud in my soul; and let Thy truth tell me,
  "Not so, not so. Far better was that first study." For, lo, I would readily forget the wanderings of Aeneas and all the rest, rather than how to read and write. But over the entrance of the Grammar School is a vail drawn! true; yet is this not so much an emblem of aught recondite, as a cloak of error. Let not those, whom I no longer fear, cry out against me, while I confess to Thee, my God, whatever my soul will, and acquiesce in the condemnation of my evil ways, that I may love Thy good ways. Let not either buyers or sellers of grammar-learning cry out against me. For if I question them whether it be true that Aeneas came on a time to Carthage, as the poet tells, the less learned will reply that they know not, the more learned that he never did. But should I ask with what letters the name "Aeneas" is written, every one who has learnt this will answer me aright, as to the signs which men have conventionally settled. If, again, I should ask which might be forgotten with least detriment to the concerns of life, reading and writing or these poetic Fictions? who does not foresee what all must answer who have not wholly forgotten themselves? I sinned, then, when as a boy I preferred those empty to those more profitable studies, or rather loved the one and hated the other. "One and one, two"; "two and two, four"; this was to me a hateful singsong: "the wooden horse lined with armed men," and "the burning of Troy," and "Creusa's shade and sad similitude," were the choice spectacle of my vanity.
  
  --
  Why then did I hate the Greek classics, which have the like tales? For
  Homer also curiously wove the like Fictions, and is most sweetly vain, yet was he bitter to my boyish taste. And so I suppose would Virgil be to Grecian children, when forced to learn him as I was Homer.
  
  --
  
  But woe is thee, thou torrent of human custom! Who shall stand against thee? how long shalt thou not be dried up? how long roll the sons of Eve into that huge and hideous ocean, which even they scarcely overpass who climb the cross? Did not I read in thee of Jove the thunderer and the adulterer? both, doubtless, he could not be; but so the feigned thunder might countenance and pander to real adultery. And now which of our gowned masters lends a sober ear to one who from their own school cries out, "These were Homer's Fictions, transferring things human to the gods; would he had brought down things divine to us!" Yet more truly had he said, "These are indeed his Fictions; but attributing a divine nature to wicked men, that crimes might be no longer crimes, and whoso commits them might seem to imitate not abandoned men, but the celestial gods."
  
  --
  
  Which words I had heard that Juno never uttered; but we were forced to go astray in the footsteps of these poetic Fictions, and to say in prose much what he expressed in verse. And his speaking was most applauded, in whom the passions of rage and grief were most preeminent, and clothed in the most fitting language, maintaining the dignity of the character.
  

COSA_-_BOOK_III, #The Confessions of Saint Augustine, #Saint Augustine of Hippo, #Christianity
  auditor is not called on to relieve, but only to grieve: and he applauds
  the actor of these Fictions the more, the more he grieves. And if the
  calamities of those persons (whether of old times, or mere Fiction)
  be so acted, that the spectator is not moved to tears, he goes away
  --
  me; for I loved not to suffer, what I loved to look on; but such as upon
  hearing their Fictions should lightly scratch the surface; upon which,
  as on envenomed nails, followed inflamed swelling, impostumes, and a

COSA_-_BOOK_IV, #The Confessions of Saint Augustine, #Saint Augustine of Hippo, #Christianity
  aught beyond a material brightness. And doth not a soul, sighing after
  such Fictions, commit fornication against Thee, trust in things unreal,
  and feed the wind? Still I would not forsooth have sacrifices offered
  --
  I was then some six or seven and twenty years old when I wrote those
  volumes; revolving within me corporeal Fictions, buzzing in the ears
  of my heart, which I turned, O sweet truth, to thy inward melody,
  --
  a body. But it was falsehood which of Thee I conceived, not truth,
  Fictions of my misery, not the realities of Thy blessedness. For Thou
  hadst commanded, and it was done in me, that the earth should bring

COSA_-_BOOK_VI, #The Confessions of Saint Augustine, #Saint Augustine of Hippo, #Christianity
  shadowy notion); yet, with joy I blushed at having so many years barked
  not against the Catholic faith, but against the Fictions of carnal
  imaginations. For so rash and impious had I been, that what I ought by

DS3, #unset, #Sri Aurobindo, #Integral Yoga
  Te-ching says, These four kinds of birth can be characterized by appearance as well as by
  perception. But the birth, the appearance, and the perception of all beings are a Fiction. Since they are
  Fictions, beings do not really exist. Only our delusions exist.
  
  --
  somebody is liberated. But since neither a self nor an other exist, who is liberated? It is only a
  Fiction.
  Chen Hsiung says, Manjushri once asked the Buddha, What do you mean when you say not a

DS4, #unset, #Sri Aurobindo, #Integral Yoga
  reminds us that just as the ten directions are part of the sky so are the ten realms of existence that
  include all beings simply part of a single thought. But the ten directions are Fictions and remind us that
  we ourselves and all others and all things are likewise Fictions.
  

Evening_Talks_With_Sri_Aurobindo, #Talks With Sri Aurobindo, #Sri Aurobindo, #Integral Yoga
  
  Sri Aurobindo: So they dont read poetry in India as they dont in England. Nowadays, at least for the last 20 years and more, the field has been captured by Fiction novels, short stories etc.
  
  --
  
  The Law of Ananda governs these activities. Some parts of literature have their own laws: for instance, Fiction. Its law is to represent life.
  
  --
  
  The current Fiction is, it is the majority that rules. Life also shows that the rule of the kind or of the aristocracy should be with the consent silent or vocal of the people who form the mass.
  

For_a_Breath_I_Tarry, #unset, #Sri Aurobindo, #Integral Yoga
  author:Roger Zelazny
  genre:Science Fiction
  DESC

Liber_46_-_The_Key_of_the_Mysteries, #unset, #Sri Aurobindo, #Integral Yoga
   work of all Protestantism and of all democracies. What men call liberty
   is the sanction of illegitimate authority, or, rather, the Fiction of
   power not sanctioned by authority. {79}
  --
   one may read it, "Fatality alone exists: God and the Spirit are not.
   Matter is all, and spirit is only a Fiction of this matter demented.
   Form is more than idea, woman more than man, pleasure more than

Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals, #unset, #Sri Aurobindo, #Integral Yoga
   entirely contrary to anything we really know of Nature. In fact, it
   would be difficult to distinguish it from a pious Fiction. The only
   reason that can be given for assuming the Soul of Nature to be pure,

Maps_of_Meaning_text, #Maps of Meaning, #Jordan Peterson, #Psychology
  
  necessary Fiction; a form about which nothing can be experienced, and less accurately stated. We carve
  out the world as a consequence of our direct interactions with the unknown most notably, with our hands,
  --
  with real-world consequences. Play is another form of as-if behavior, that allows for experimentation
  with Fictional narratives: pretended descriptions of the current and desired future states of the world, with
  plans of action appended, designed to change the former into the latter. To play means to set or to
  Fictionally transform Fictional goals. Such Fictional goals give valence to phenomena that would, in
  other contexts, remain meaningless (but valence that is informative, without being serious). Play allows us
  to experiment with means and ends themselves, without subjecting ourselves to the actual consequences of
  real behavior and to benefit emotionally, in the process. The goals of play are Fictional; the incentive
  rewards, however, that accompany movement to a fictitious goal these are real (although bounded, like
  --
  Dont play games with me, young man, responded the matron. Its turtles all the way down.393
  Douglas Hofstadter presented a similar idea, in a Fictional discussion between Achilles, the Greek hero, and
  a tortoise (of Zenos paradox fame):
  --
  improvement upon which all voluntary change is predicated is in itself based in the ideal upon the
  assumption [on the (necessary) Fiction] that through historical process perfection might be attained. This
  myth even in its earliest ritual incarnation therefore provides the basis for the idea of progress itself.
  --
  its hole with a smile of pretended contempt in which it doesnt even believe itself.410
  The Fictional characters of Shakespeare and Dostoevski respond like the flesh-and-blood man, Tolstoy, to
  the same historically-determined set of circumstances to the death of god, in Nietzsches terminology,
  --
  Oatley, K. (1994). A taxonomy of the emotions of literary response and a theory of identification in
  Fictional narrative. Poetics, 23, 53-74.
  Obrist, P.A., Light, K.C., Langer, A.W., Grignolo, A., & McCubbin, J.A. (1978). Behavioural-cardiac
  --
  Vaihinger, H. (1924). The philosophy of as if: A system of the theoretical, practical, and religious
  Fictions of mankind (C.K. Ogden, Trans.). New York: Harcourt, Brace, and Company.
  Vinogradova, O. (1961). The orientation reaction and its neuropsychological mechanisms. Moscow:

MoM_References, #unset, #Sri Aurobindo, #Integral Yoga
  
  Oatley, K. (1994). A taxonomy of the emotions of literary response and a theory of identification in Fictional narrative. Poetics, 23, 53-74.
  
  --
  
  Vaihinger, H. (1924). The philosophy of as if: A system of the theoretical, practical, and religious Fictions of mankind (C.K. Ogden, Trans.). New York: Harcourt, Brace, and Company.
  

Sayings_of_Sri_Ramakrishna_(text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  these differentiations as facts, not delusion. When all personality is effaced, one realises the knowledge
  of the Absolute in Samadhi. Then alone are set at rest for ever all such questions of delusion and nondelusion, fact and Fiction.
  848. As long as you are a person, your Absolute must imply a 'relative', your Nitya (the Changeless),

Talks_026-050, #Talks, #Sri Ramana Maharshi, #Hinduism
    M.: As real as you are in this body.
    D.: Do they possess a vyavahara satya, i.e., phenomenal existence, like my body? Or are they Fictions like the horn of a hare?
    M.: They do exist.
  --
    M.: Everything is like that.
    D.: But I can create pure Fictions e.g., hares horn or only part truths, e.g. mirage, while there are also facts irrespective of my imagination. Do the gods Iswara or Vishnu exist like that?
    M.: Yes.

Talks_500-550, #unset, #Sri Aurobindo, #Integral Yoga
  
  Talks with Sri Ramana Maharshi with the name. Therefore the name signifies something and it is not a mere Fiction. Similarly, God's name is effective. Repetition of the name is remembrance of what it signifies. Hence its merit.
  

Talks_With_Sri_Aurobindo_1, #unset, #Sri Aurobindo, #Integral Yoga
  DR. MANILAL: No, Sir. As he is a poet he lives in higher regions.
  SRI AUROBINDO: What about Shakespeare's statement that poetry creates Fictions, tells lies?
  DR. MANILAL: He is not a poet of that sort. How is it that some people lose at
  --
  
  tuals. The Fiction is that it is the majority that rules, but the fact that it is the
  minority, the aristocracy. Life shows again that the rule of the monarch or

The_Act_of_Creation_text, #The Act of Creation, #Arthur Koestler, #Psychology
  through anthropology to history, through biography to the biographi-
  cal novel, and so on into the abyss of pure Fiction. As we move along
  the sloping curve, the dimension of 'objective verifiability' is seen to
  --
  Laughter is a reflex. The word reflex, as Sir Charles Sherrington said,
  is a useful Fiction. However much its definitions and connotations
  ,, differ according to various schools it has in fact been the central
  --
  'Lord Illingworth: "You should study the Peerage, Gerald. ... It is the
  best thing in Fiction the English have ever done." '
  
  --
  Now this official account of the genesis of Relativity is not fact but
  Fiction. In the first place, on Einstein's own testimony the Michelson-
  Morley experiment 'had no role in the foundation of the theory*. That
  --
  Mad Professor either a sadist or obsessed with power looms large
  in popular Fiction from Jules Verne's Captain Nemo and H. G. Wells'
  Dr. Moreau to Caligari, Frankenstein, and the monsters of the horror-
  --
  modern incarnations are the Herr Professor of German comedy,
  and the mummified dons of Anglo-Saxon Fiction. At his worst, he
  incarnates the pathological aspects in the development of science:
  --
  At the moment only the three figures in the centre concern us. If
  we strip them of the gaudy adornments which folklore and Fiction
  bestowed upon them, the figure of the Black Magician will turn out to
  --
  aspirations. In mythology, this element is represented by the Pro-
  methean quest for omnipotence and immortality; in science-Fiction it
  is caricatured as a monstrous lusting for power; in actual life, it appears
  --
  
  To p. 2$o. In the only excursion into science Fiction of which I am guilty, I
  made a visiting maiden from an alien planet explain the basic doctrine of its
  --
  focus. But we are aware of the absence of shadows in Chinese painting
  or the absence of sex in Victorian Fiction.
  
  --
  Is it not monstrous that this player here,
  But in a Fiction, in a dream of passion,
  Could force his soul so to his own conceit
  --
  
  hates, or loves the Fictional character. In order to love or hate some-
  thing which exists only as a series of signs made with printer's ink, the
  --
  is true regarding our mental images of real people whom we know, it
  must be all the more true regarding our images of Fictional characters
  which lack any sensory basis. A character may indeed be 'alive' with
  --
  whom we have met in the flesh, and those whom we know only from
  descriptions whether factual or Fictional (or a combination of both).
  The dream knows no distinction between factual and fictitious charac-
  --
  and sentience to other people. Once more, the process diners from
  bringing a Fictional character alive in our minds mainly by the nature
  of the pointers. A bland face at a cocktail party uttering the conven-
  --
  toms can be more real to the mind than many a bore made of solid
  flesh. The distinction between fact and Fiction is a late acquisition of
  rational thought unknown to the unconscious, and largely ignored
  --
  subsequent spiritual conversion. Jonah might serve as a symbol for
  Dimitri Karamazov, or any of the countless heroes of Fiction who
  progress through crisis to awakening. For I must repeat that Jonah's
  --
  even when he is not conscious of it and believes that he is engaged in
  'pure vision', unsullied by any meaning. The 'innocent eye' is a Fiction,
  based on the absurd notion that what we perceive in the present can be
  --
  me an initial emotion, then little by little their presence became
  blurred; they became for me a Fiction, and then they disappeared
  altogether, or rather they were transformed into all kinds of
  --
  (a) The physiological concept of the reflex arc, which even Sherring-
  ton considered as no more than a 'useful Fiction , has become an
  anachronism * The Pavlovian conditioned reflex was another useful
  Fiction which exercised at first a stimulating, then a paralysing effect
  a phenomenon frequently met in the history of science. In Hebb's
  --
  probably ever capable of reaction without affecting and being affected by
  various other parts ... the simple reflex is a convenient, if not a probable, Fiction*
  (Sherrington, 1906, p. 8).
  --
  
  Fiction and autobiography abound with examples of such Vivid-
  fragment-memories' : the mole on Granny's chin, the fly crawling over
  --
  second book (1924) there is a chapter entided: ' Talking and Thinking
  Which, When Rightly Understood, Go Far In Breaking Down the Fiction
  That There Is Any Such Thing As "Mental" Life.' In this chapter, the

The_Aleph, #unset, #Sri Aurobindo, #Integral Yoga
    In Borges' story, is a point in space that contains all other points. Anyone who gazes into it can see everything in the universe from every angle simultaneously, without distortion, overlapping, or confusion. The story traces the theme of infinity found in several of Borges' other works, such as "The Book of Sand".
    As in many of Borges' short stories, the protagonist is a Fictionalized version of the author. At the beginning of the story, he is mourning the recent death of a woman whom he loved, named Beatriz Viterbo, and resolves to stop by the house of her family to pay his respects. Over time, he comes to know her first cousin, Carlos Argentino Daneri, a mediocre poet with a vastly exaggerated view of his own talent who has made it his lifelong quest to write an epic poem that describes every single location on the planet in excruciatingly fine detail.
    Later in the story, a business on the same street attempts to tear down Daneri's house in the course of its expansion. Daneri becomes enraged, explaining to the narrator that he must keep the house in order to finish his poem, because the cellar contains an Aleph which he is using to write the poem. Though by now he believes Daneri to be quite insane, the narrator proposes without waiting for an answer to come to the house and see for himself.
  --
  I went through with his absurd requirements, and at last he went away. The trapdoor was carefully shut. The blackness, in spite of a chink that I later made out, seemed to me absolute. For the first time, I realised the danger I was in: I'd let myself be locked in a cellar by a lunatic, after gulping down a glassful of poison! I knew that back of Carlos' transparent boasting lay a deep fear that I might not see the promised wonder. To keep his madness undetected, to keep from admitting he was mad, Carlos had to kill me. I felt a shock of panic, which I tried to pin to my uncomfortable position and not to the effect of a drug. I shut my eyes -- I opened them. Then I saw the Aleph.
  I arrive now at the ineffable core of my story. And here begins my despair as a writer. All language is a set of symbols whose use among its speakers assumes a shared past. How, then, can I translate into words the limitless Aleph, which my floundering mind can scarcely encompass? Mystics, faced with the same problem, fall back on symbols: to signify the godhead, one Persian speaks of a bird that somehow is all birds; Alanus de Insulis, of a sphere whose center is everywhere and circumference is nowhere; Ezekiel, of a four-faced angel who at one and the same time moves east and west, north and south. (Not in vain do I recall these inconceivable analogies; they bear some relation to the Aleph.) Perhaps the gods might grant me a similar metaphor, but then this account would become contaminated by literature, by Fiction. Really, what I want to do is impossible, for any listing of an endless series is doomed to be infinitesimal. In that single gigantic instant I saw millions of acts both delightful and awful; not one of them occupied the same point in space, without overlapping or transparency. What my eyes beheld was simultaneous, but what I shall now write down will be successive, because language is successive. Nonetheless, I'll try to recollect what I can.
  On the back part of the step, toward the right, I saw a small iridescent sphere of almost unbearable brilliance. At first I thought it was revolving; then I realised that this movement was an illusion created by the dizzying world it bounded. The Aleph's diameter was probably little more than an inch, but all space was there, actual and undiminished. Each thing (a mirror's face, let us say) was infinite things, since I distinctly saw it from every angle of the universe. I saw the teeming sea; I saw daybreak and nightfall; I saw the multitudes of America; I saw a silvery cobweb in the center of a black pyramid; I saw a splintered labyrinth (it was London); I saw, close up, unending eyes watching themselves in me as in a mirror; I saw all the mirrors on earth and none of them reflected me; I saw in a backyard of Soler Street the same tiles that thirty years before I'd seen in the entrance of a house in Fray Bentos; I saw bunches of grapes, snow, tobacco, lodes of metal, steam; I saw convex equatorial deserts and each one of their grains of sand; I saw a woman in Inverness whom I shall never forget; I saw her tangled hair, her tall figure, I saw the cancer in her breast; I saw a ring of baked mud in a sidewalk, where before there had been a tree; I saw a summer house in Adrogu and a copy of the first English translation of Pliny -- Philemon Holland's -- and all at the same time saw each letter on each page (as a boy, I used to marvel that the letters in a closed book did not get scrambled and lost overnight); I saw a sunset in Quertaro that seemed to reflect the colour of a rose in Bengal; I saw my empty bedroom; I saw in a closet in Alkmaar a terrestrial globe between two mirrors that multiplied it endlessly; I saw horses with flowing manes on a shore of the Caspian Sea at dawn; I saw the delicate bone structure of a hand; I saw the survivors of a battle sending out picture postcards; I saw in a showcase in Mirzapur a pack of Spanish playing cards; I saw the slanting shadows of ferns on a greenhouse floor; I saw tigers, pistons, bison, tides, and armies; I saw all the ants on the planet; I saw a Persian astrolabe; I saw in the drawer of a writing table (and the handwriting made me tremble) unbelievable, obscene, detailed letters, which Beatriz had written to Carlos Argentino; I saw a monument I worshipped in the Chacarita cemetery; I saw the rotted dust and bones that had once deliciously been Beatriz Viterbo; I saw the circulation of my own dark blood; I saw the coupling of love and the modification of death; I saw the Aleph from every point and angle, and in the Aleph I saw the earth and in the earth the Aleph and in the Aleph the earth; I saw my own face and my own bowels; I saw your face; and I felt dizzy and wept, for my eyes had seen that secret and conjectured object whose name is common to all men but which no man has looked upon -- the unimaginable universe.

The_Garden_of_Forking_Paths_1, #Selected Fictions, #Jorge Luis Borges , #unset
  "These conjectures gave me amusement, but none seemed to have the remotest application to the contradictory chapters of Ts'ui Pen. At this point, I was sent from Oxford the manuscript you have just seen.
  "Naturally, my attention was caught by the sentence, 'I leave to various future times, but not to all, my garden of forking paths: I had no sooner read this, than I understood. The Garden of Forking Paths was the chaotic novel itself. The phrase 'to various future times, but not to all' suggested the image of bifurcating in time, not in space. Rereading the whole work confirmed this theory. In all Fiction, when a man is faced with alternatives he chooses one at the expense of the others. In the almost unfathomable Ts'ui Pen, he chooses - simultaneously - all of them. He thus creates various futures, various times which start others that will in their turn branch out and bifurcate in other times. This is the cause of the contradictions in the novel.
  "Fang, let us say, has a secret. A stranger knocks at his door. Fang makes up his mind to kill him. Naturally there are various possible outcomes. Fang can kill the intruder, the intruder can kill Fang, both can be saved, both can die and so on and so on. In

The_Garden_of_Forking_Paths_2, #Selected Fictions, #Jorge Luis Borges , #unset
  
  "Before unearthing this letter, I had questioned myself about the ways in which a book can be infinite. I could think of nothing other than a cyclic volume, a circular one. A book whose last page was identical with the first, a book which had the possibility of continuing indefinitely. I remembered too that night which is at the middle of the Thousand and One Nights when Scheherazade (through a magical oversight of the copyist) begins to relate word for word the story of the Thousand and One Nights, establishing the risk of coming once again to the night when she must repeat it, and thus on to infinity. I imagined as well a Platonic, hereditary work, transmitted from father to son, in which each new individual adds a chapter or corrects with pious care the pages of his elders. These conjectures diverted me; but none seemed to correspond, not even remotely, to the contradictory chapters of Ts'ui Pen. In the midst of this perplexity, I received from Oxford the manuscript you have examined. I lingered, naturally, on the sentence: I leave to the various futures (not to all) my garden of forking paths. Almost instantly, I understood: 'the garden of forking paths' was the chaotic novel; the phrase 'the various futures (not to all)' suggested to me the forking in time, not in space. A broad rereading of the work confirmed the theory. In all Fictional works, each time a man is confronted with several alternatives, he chooses one and eliminates the others; in the Fiction of Ts'ui Pen, he chooses-simultaneously-all of them. He creates, in this way, diverse futures, diverse times which themselves also proliferate and fork. Here, then, is the explanation of the novel's contradictions. Fang, let us say, has a secret; a stranger calls at his door; Fang resolves to kill him. Naturally, there are several possible outcomes: Fang can kill the intruder, the intruder can kill Fang, they both can escape, they both can die, and so forth. In the work of Ts'ui Pen, all possible outcomes occur; each one is the point of departure for other forkings. Sometimes, the paths of this labyrinth converge: for example, you arrive at this house, but in one of the possible pasts you are my enemy, in another, my friend. If you will resign yourself to my incurable pronunciation, we shall read a few pages."
  

The_Golden_Bough, #unset, #Sri Aurobindo, #Integral Yoga
  Cato seems too circumstantial, and its sponsor too respectable, to
  allow us to dismiss it as an idle Fiction. Rather we may suppose
  that it refers to some ancient restoration or reconstruction of the
  --
  right of annually appointing a sultan of their own. The narrative
  has all the air of a Fiction devised to explain an old custom, of
  which the real meaning and origin had been forgotten.
  --
  been born again to eternal life and had washed away his sins in the
  blood of the bull. For some time afterwards the Fiction of a new
  birth was kept up by dieting him on milk like a new-born babe. The

The_Immortal, #unset, #Sri Aurobindo, #Integral Yoga
  object:The Immortal
  class book:Collected Fictions
  class:short story
  --
    
    The story ends with a brief postscript which discusses the Fictional book A Coat of Many Colours by Dr. Nahum Cordovero, which argues that the tale of Rufus/Cartaphilus is apocryphal, on the basis of its interpolations of texts by Pliny, Thomas de Quincey, Rene Descartes, and George Bernard Shaw. The postscript ends with the unknown author of the postscript rejecting Cordovero's claim.
  

The_Library_Of_Babel_2, #unset, #Sri Aurobindo, #Integral Yoga
  dle page would have no "back."COLLECTED
  FictionS
  Jorge Luis Borges

The_Logomachy_of_Zos, #unset, #Sri Aurobindo, #Integral Yoga
  A fact is a figment of a truism, therefore all facts are inconclusive.
  Fictions are devices to explain the indefinables; our whole systematic
  coherence is so forged.
  --
  beliefs we hold, to transgress them is fatal.
  Any fact or Fiction has no difficulty in finding relatables as supporting
  
  --
  all contrasting.
  (Our) Fictions constantly interacting create a co-essential supposition,
  E
  --
  Some things are far distant in time and space; we journey by relatability
  (whether Fictional or non-Fictional, either will serve).
  i
  --
  dress, of masquerading, is true translatable
  symbolism: one Fiction guising another.
  There are conventions of asking, giving, receiving and taking. How remiss
  --
  
  A Fictions is unattributable to anything known and nothing is known for
  certain.
  --
  
  and striving for realization, yet always originating through the Fictional
  supposition from reality. Thus Man creates his conceptions from his
  --
  are by the same means: The nexus of all things is consummation.
  We distort facts into Fictions and our Fictions serve as facts: Truth.
  "Suggestio falsi": But to my naive mind, a naked bottom is a naked
  --
  Psychology has become the best seller- the modern work of bawdy
  Fiction.
  Knowing ourself is like sleeping with a dragon.
  --
  has neither quality, its aim is self+
  The State, the Community, and Democracy are Fictions- a small and
  greedy hierarchy well hidden by political and religious facades, with all
  --
  
  In a mad world mad Fictions almost become essential, and I, for one,
  believe that it is not essential to survival to have such madness.
  --
  From the phenomenal-alogical world we infer our paralogism, hence our
  Fictions are provable, or not, by such casuistry. Our Fiction of geometry
  must therefore be our method of proving Fictional evaluations.
  
  --
  
  The phenomenal is the positivistic Fiction
  of thought, the absolute negation of reality. Therefore, the Cosmos-
  --
  
  is often to marry a Fiction. Our work and behaviour is the truer portrait,
  

The_Lottery_in_Babylon, #unset, #Sri Aurobindo, #Integral Yoga
  Under the beneficent influence of the Company, our customs are steeped in chance. The buyer of a dozen amphorae of Damascene wine would not be surprised if one were to contain a talisman or a viper; the scribe who draws up a contract very rarely fails to introduce some erroneous point; in this hasty declaration, I myself have embroidered a certain splendour, a certain atrocity; perhaps, too, a certain mysterious monotony...
  Our historians, the orb's most perspicacious, have invented a method for correcting chance. It is well known that the operations of this method are (in general) trustworthy; although, naturally, they are not divulged without a measure of deceit. In any case, there is nothing so contaminated with Fiction as the history of the Company...
  A paleographic document, exhumed in a temple, could well be the result of a drawing from the previous day or the previous century. No book is published without some variation between copies. Scribes take a secret oath to omit, interpolate, vary. Indirect falsehood is also practiced.

The_One_Who_Walks_Away, #unset, #Sri Aurobindo, #Integral Yoga
  must learn to bend."
  The application of those two sentences to this story, and to science Fiction, and to all thinking
  about the future, is quite direct. Ideals as "the probable causes of future experience"-that is

Thus_Spoke_Zarathustra_text, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  and tortured god, the world then seemed to me. A
  dream the world then seemed to me, and the Fiction
  of a god: colored smoke before the eyes of a dissatisfied deity. Good and evil and joy and pain and I and

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