Quotes of All Topics . Occasions . Authors
I think life is difficult and that's that. I am not at all - absolutely not at all - interested in the pursuit of happiness. I am not interested in the pursuit of positivity. I am interested in pursuing a truth, and the truth often seems to be not happiness but its opposite.
Gardening is really an extended form of reading, of history and philosophy. The garden itself has become like writing a book. I walk around and walk around. Apparently people often see me standing there and they wave to me and I don't see them because I am reading the landscape.
America is not so much a country as it is an idea, and that must be why so many people are drawn to it, the idea of it, the idea that you might be free of your past, free of the traditions that kept you in your own traditions - that is the idea of it: freedom from your very own self.
An ugly thing, that is what you are when you become a tourist, an ugly, empty thing, a stupid thing, a piece of rubbish pausing here and there to gaze at this and taste that, and it will never occur to you that the people who inhabit the place in which you have just paused cannot stand you.
But no longer could I aks God what to do, since the answer, I was sure, would not suit me. I could do what suited me know, as long as I could pay for it. 'As long as I could pay for it.' That phrase soon became the tail that wagged my dog. If I had died then, it should have been my epigraph.
This naming of things is so crucial to possession - a spiritual padlock with the key thrown irretrievably away - that it is a murder, an erasing, and it is not surprising that when people have felt themselves prey to it (conquest), among their first acts of liberation is to change their names.
Once you cease to be a master, once you throw off your master's yoke, you are no longer human rubbish, you are a human being, and all the things that adds up to. So, too, with the slaves. Once they are no longer slaves, once they are free, they are no longer noble and exalted; they are just human beings.
I like to be depressing. I feel it's my duty to make everyone a little less happy. You know that line in the Declaration of Independence, "the pursuit of happiness"? I've come to think that it has no meaning at all. You cannot pursue happiness. And to think that this bad little sentence has determined our lives.
All of these declarations of what writing ought to be, which I had myself-though, thank God I had never committed them to paper-I think are nonsense. You write what you write, and then either it holds up or it doesn't hold up. There are no rules or particular sensibilities. I don't believe in that at all anymore.
But you know, where did the Brontes go to college? Where did George Eliot go to college? Where did Thomas Paine or Thomas Jefferson or George Washington go? Did George Washington go to college? This idea which we now have that people ought to have these credentials is really ridiculous. Where did Homer go to college?
There are things that make us choose, on certain days, on certain nights, the opposite of love, in all its variations. But I want to acknowledge that with love and hate it's not simply one or the other. It's at least two, three, four, five different emotions existing at once, side by side, a broad spectrum of things alive.
Gardeners (or just plain simple writers who write about the garden) always have something they like intensely and in particular, right at the moment you engage them in the reality of the borders they cultivate, the space in the garden they occupy at any moment, they like in particular this, or they like in particular that.
In my writing, I'm often describing a universal situation. A situation in which human beings often choose to violate each other. Sometimes I happen to explore that in terms of the black/white dynamic. Generally, a white person does not like me to say, or does not like to be told, "You know, what you did was incredibly wrong."
The African-American is often used, and has conspired with the rest of America to be used, as a diversion from America's problems. I wish African-Americans would stop contributing to this sideshow. I also wish all African-Americans would cease to sing and dance just for a generation. I think we provide too much entertainment.
The resistance to my work, and to my way of writing, has been there from the beginning. The first things I wrote were these short short stories collected in At the Bottom of the River, and at least three of them are one sentence long. They were printed in The New Yorker, over the objections of many of the editors in the fiction department.
The thing to remember about the Declaration of Independence and the profession of freedom is that it was written by people who were quite free and who were surrounded by people who were not free. The people who wrote the Declaration of Independence were ventriloquists really. The obsession with freedom makes no sense when it applies to them.
I wrote home to say how lovely everything was, and I used flourishing words and phrases, as if I were living life in a greeting card - the kind that has a satin ribbon on it, and quilted hearts and roses, and is expected to be so precious to the person receiving it that the manufacturer has placed a leaf of plastic on the front to protect it.
The truth we have to face about the world we live in is that it's driven by profit, and contradictions and doubts are not profitable. They yield wisdom, but wisdom is not profitable. I find pleasure in doubt, but let's face it, my pleasure is not very profitable. To me, the truth is that things mean many things at once, and all of them opposed to each other, and all of them true.
in the place I am from ... a grave is topped off with a huge mound of loose earth - carelessly, as if piled up in child's play, not serious at all - because death is just another way of being, and the dead will not stay put, and sometimes the actions of the dead are more significant, more profound, than their actions in life, and no structure of concrete or stone can contain them.
What frustrates me is to see African-Americans behave as though what European-Americans say is worthwhile. It simply isn't. It's just some silly people who can make laws and have the power to enforce them. I'm often amazed at the conversations black people have about themselves. They ought to be having these conversations about white people. It's white people who are flawed and at fault.
Out of the corner of one eye, I could see my mother. Out of the corner of the other eye, I could see her shadow on the wall, cast there by the lamplight. It was a big and solid shadow, and it looked so much like my mother that I became frightened. For I could not be sure whether for the rest of my life I would be able to tell when it was really my mother and when it was really her shadow standing between me and the rest of the world.
Had the Holocaust happened in Tahiti or the Congo, as it has; had it happened in South America, as it has; had it happened in the West Indies, as it has - you must remember that within fifty years of Columbus's arrival, only the bones remained of the people called the Arawaks, with one or two of them in Spain as specimens. Had the Holocaust committed under the Nazis happened somewhere else, we wouldn't be talking about it the way we talk about it.
Another thing I like to say to my students is this: "How many Corinthians read Paul's letters?" The answer is none. They couldn't have cared less! There aren't even any Corinthians left, but Paul's letters persist. Paul was not a professional writer. He was called to something, and he sent his letters. That's a good way to look at it. That you might be making something that nobody cares about, but you have to do it. It's not that people should care, but that you should care.
Most of the nations that have serious gardening cultures have, or had, empires. You can't have this luxury of pleasure without somebody paying for it. This is nice to know. It's nice to know that when you sit down to enjoy a plate of strawberries, somebody got paid very little so that you could have your strawberries. It doesn't mean the strawberries will taste different, but it's nice to enjoy things less than we do. We enjoy things far too much, and it leads to incredible pain and suffering.
One day I was living silently in a personal hell, without anyone to tell what I felt, without even knowing that the feelings I had were possible to have; and then one day I was not living like that at all. I had begun to see the past like this: there is a line; you can draw it yourself, or sometimes it gets drawn for you; either way, there it is, your past, a collection of people you used to be and things you used to do. Your past is the person you no longer are, the situations you are no longer in.
But some natives--most natives in the world--cannot go anywhere. They are too poor. They are too poor to go anywhere. They are too poor to escape the reality of their lives; and they are too poor to live properly in the place where they live, which is the very place you, the tourist, want to go--so when the natives see you, the tourist, they envy you, they envy your ability to leave your own banality and boredom, they enjoy your ability to turn their own banality and boredom into a source of pleasure for yourself.
The strange thing about my life is that I came to America at about the time when racial attitudes were changing. This was a big help to me. Also, the people who were most cruel to me when I first came to America were black Americans. They made absolute fun of the way I talked, the way I dressed. I couldn't dance. The people who were most kind and loving to me were white people. So what can one make of that? Perhaps it was a coincidence that all the people who found me strange were black and all the people who didn't were white.