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One of the big misconceptions is that affairs or trysts are flings about sex. And sometimes they are, but much more often they are about desire. And that is very different. The desire to feel special, to feel seen, to feel appreciated, to be laughed at or with. The desire to be desired. That does not manifest in a sexual act per se. Affairs make you feel alive. Alchemy means it's not about the actual sex, but the sexuality, the energy, the aura. It's the imagination and anticipation of it as much or instead of the actual experience of it.
Christianity set itself the goal of fulfilling man’s unattainable desires, but for that very reason ignored his attainable desires. By promising man eternal life, it deprived him of temporal life, by teaching him to trust in God’s help it took away his trust in his own powers; by giving him faith in a better life in heaven, it destroyed his faith in a better life on earth and his striving to attain such a life. Christianity gave man what his imagination desires, but for that very reason failed to give him what he really and truly desires.
The mere word freedom is the only one that still excites me. I deem it capable of indefinitely sustaining the old human fanaticism. It doubtless satisfies my only legitimate aspiration. Among all the many misfortunes to which we are heir, it is only fair to admit that we are allowed the greatest degree of freedom of thought. It is up to us not to misuse it. To reduce the imagination to a state of slavery-even though it would mean the elimination of what is commonly called happiness-is to betray all sense of absolute justice within oneself.
Another argument of hope may be drawn from this-that some of the inventions already known are such as before they were discovered it could hardly have entered any man's head to think of; they would have been simply set aside as impossible. For in conjecturing what may be men set before them the example of what has been, and divine of the new with an imagination preoccupied and colored by the old; which way of forming opinions is very fallacious, for streams that are drawn from the springheads of nature do not always run in the old channels.
There was something stubborn in me that didn't want to lose weight to attract a man. If the right man came along, he'd be able to see my virtues magically. Once he kissed me, the frog would turn into a prince. I had become a trick question, a heavy disguise, but behind the disobliging exterior was the welcoming child I would always be. Of course, what I'd forgotten was that he was not Parsifal and I was not the Grail; the medievalism of my imagination was not sufficiently up-to-date to recognize that the lover was a shopper and I a product.
The argument from design is ultimately an appeal to miraculous causes, i.e., causes that do not, and cannot, occur in the natural course of events. This is why an explanation via design is not a legitimate alternative to scientific and other naturalistic modes of explanation. To refer to a miraculous cause is to refer to something that is inherently unknowable, and this sanctuary of ignorance explains nothing at all. However much it may soothe the imagination of the ignorant, it does nothing to satisfy the understanding of a rational person.
The appeal of the spectrally macabre is generally narrow because it demands from the reader a certain degree of imagination and a capacity for detachment from every-day life. Relatively few are free enough from the spell of the daily routine to respond to rappings from outside, and tales of ordinary feelings and events, or of common sentimental distortions of such feelings and events, will always take first place in the taste of the majority; rightly, perhaps, since of course these ordinary matters make up the greater part of human experience.
I'm very fortunate, and the movies that I've made, even from the very beginning, have been very eclectic. The thing for me is: Am I emotionally engaged in the idea? Is there something special about it? Does it capture my imagination? So everything that I do is simply something that turns me on. And I have the good fortune to be able to make bigger movies and television that ostensibly pay for the other ones. I don't mean literally finance the movies. But they allow me to work on things for very little pay. I do these things because I love them.
It is generally recognized that creativity requires leisure, an absence of rush, time for the mind and imagination to float and wander and roam, time for the individual to descend into the depths of his or her psyche, to be available to barely audible signals rustling for attention. Long periods of time may pass in which nothing seems to be happening. But we know that kind of space must be created if the mind is to leap out of its accustomed ruts, to part from the mechanical, the known, the familiar, the standard, and generate a leap into the new.
Most of our difficulties, our hopes, and our worries are empty fantasies. Nothing has ever existed except this moment. That's all there is. That's all we are. Yet most human beings spend 50 to 90 percent or more of their time in their imagination, living in fantasy. We think about what has happened to us, what might have happened, how we feel about it, how we should be different, how others should be different, how it's all a shame, and on and on; it's all fantasy, all imagination. Memory is imagination. Every memory that we stick to devastates our life.
The thing about California is that it's kind of a dream, and I started to feel like I was living in a dream. I still feel like that. Because of that I think I've been able to realize a lot of things that were just ideas. When I was living in New York City, it's such a rat race, it's so competitive and everything is so concrete and in your face all the time. If you're like, "I'm gonna be a writer!" Everybody's like, "Yeah, you and all the other assholes on the subway." There isn't a lot of space for the detached, free-floating movement of the imagination.
The student who would build his knowledge on solid foundations, and proceed by just degrees to the pinnacles of truth, is directed by the great philosopher of France to begin by doubting of his own existence. In like manner, whoever would complete any arduous and intricate enterprise, should, as soon as his imagination can cool after the first blaze of hope, place before his own eyes every possible embarrassment that may retard or defeat him. He should first question the probability of success, and then endeavour to remove the objections that he has raised.
The secret message communicated to most young people today by the society around them is that they are not needed, that the society will run itself quite nicely until they - at some distant point in the future - will take over the reigns. Yet the fact is that the society is not running itself nicely... because the rest of us need all the energy, brains, imagination and talent that young people can bring to bear down on our difficulties. For society to attempt to solve its desperate problems without the full participation of even very young people is imbecile.
Quantum events have a way of just happening, without any cause, as when a radioactive atom decays at a random time. Even the quantum vacuum is not an inert void, but is boiling with quantum fluctuations. In our macroscopic world, we are used to energy conservation, but in the quantum realm this holds only on average. Energy fluctuations out of nothing create short-lived particle-antiparticle pairs, which is why the vacuum is not emptiness but a sea of transient particles. An uncaused beginning, even out of nothing, for spacetime is no great leap of the imagination.
I have friends say, "Don't you want to have a little you?" The jury's still out on that for me. I don't have a definitive answer, but I do know that I can look back on some of the things I've worked on and some of the things that have literally come out of my imagination and be just as proud of it as if I had created a person. I feel like that shouldn't be of any less value. It can't be because it's what my life is, and I don't want to make it smaller or more palatable just because society tells you to. If you can get comfortable with sacrifice, then you are having it all.
This is the awe-inspiring universe of magic: There are no atoms, only waves and motions all around. Here, you discard all belief in barriers to understanding. You put aside understanding itself. This universe cannot be seen, cannot be heard, cannot be detected in any way by fixed perceptions. It is the ultimate void where no preordained screens occur upon which forms may be projected. You have only one awareness here—the screen of the magi: Imagination! Here, you learn what it is to be human. You are a creator of order, of beautiful shapes and systems, an organizer of chaos.
The trouble with him was that he was without imagination. He was quick and alert in the things of life, but only in the things, and not in the significances. Fifty degrees below zero meant eighty-odd degrees of frost. Such fact impressed him as being cold and uncomfortable, and that was all. It did not lead him to meditate upon his frailty as a creature of temperature, and upon man's frailty in general, able only to live within certain narrow limits of heat and cold; and from there on it did not lead him to the conjectural field of immortality and man's place in the universe.
Big Brother isn't watching. He's singing and dancing. He's pulling rabbits out of a hat. Big Brother's busy holding your attention every moment you're awake. He's making sure you're always distracted. He's making sure you're fully absorbed. He's making sure your imagination withers. Until it's as useful as your appendix. He's making sure your attention is always filled. And this being fed, it's worse than being watched. With the world always filling you, no one has to worry about what's in your mind. With everyone's imagination atrophied, no one will ever be a threat to the world.
It is the political task of the social scientist — as of any liberal educator — continually to translate personal troubles into public issues, and public issues into the terms of their human meaning for a variety of individuals. It is his task to display in his work — and, as an educator, in his life as well — this kind of sociological imagination. And it is his purpose to cultivate such habits of mind among the men and women who are publicly exposed to him. To secure these ends is to secure reason and individuality, and to make these the predominant values of a democratic society.
Our answer is the world's hope; it is to rely on youth. The cruelties and the obstacles of this swiftly changing planet will not yield to obsolete dogmas and outworn slogans. It cannot be moved by those who cling to a present which is already dying, who prefer the illusion of security to the excitement and danger which comes with even the most peaceful progress. This world demands the qualities of youth: not a time of life but a state of mind, a temper of the will, a quality of imagination, a predominance of courage over timidity, of the appetite for adventure over the life of ease...
There is a dearth of imagination and I think that's an understatement in a modern Muslim world. There is very little willingness to imagine different modes of existence and difference types of societies. On the American front, a lot of Muslims ask me, how do we respond to Islamophobia? What I say is, when you love someone or you love something, you put that thing or that person ahead of yourself. If you love America, then you put America ahead of yourself and you answer the question about Islamophobia, not in terms of how it affects you as a minority, but how it affects America at large.
What we experience in various and specific milieux, I have noted, is often caused by structural changes. Accordingly, to understand the changes of many personal milieux we are required to look beyond them. And the number and variety of such structural changes increase as the institutions within which we live become more embracing and more intricately connected with one another. To be aware of the idea of social structure and to use it with sensibility is to be capable of tracing such linkages among a great variety of milieux. To be able to do that is to possess the sociological imagination
Many there are who, not comprehending, not being affected with, that divine, spiritual description of the person of Christ which is given us by the Holy Ghost in the Scripture, do feign unto themselves false representations of him by images and pictures, so as to excite carnal and corrupt affections in their minds. By the help of their outward senses, they reflect on their imaginations the shape of a human body, cast into postures and circumstances dolorous or triumphant; and so, by the working of their fancy, raise a commotion of mind in themselves, which they suppose to be love unto Christ.
Philosophy is to be studied, not for the sake of any definite answers to its questions, since no definite answers can, as a rule, be known to be true, but rather for the sake of the questions themselves; because these questions enlarge our conception of what is possible, enrich our intellectual imagination and diminish the dogmatic assurance which closes the mind against speculation; but above all because, through the greatness of the universe which philosophy contemplates, the mind is also rendered great, and becomes capable of that union with the universe which constitutes its highest good.
Nevertheless, scientific method is not the same as the scientific spirit. The scientific spirit does not rest content with applying that which is already known, but is a restless spirit, ever pressing forward towards the regions of the unknown, and endeavouring to lay under contribution for the special purpose in hand the knowledge acquired in all portions of the wide field of exact science. Lastly, it acts as a check, as well as a stimulus, sifting the value of the evidence, and rejecting that which is worthless, and restraining too eager flights of the imagination and too hasty conclusions.