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We are indeed living at the end of the Golden Age of Mankind, or at least the end of this particular human civilization. That almost everything we take for granted today may, only a couple of decades farther along, seem entirely remarkable, that our most mundane artefacts and toys will stand as incredible examples of luxury and excess. That all of this will pass away, and the "simplest" bits of our day-to-day lives will become miracles of a half-remembered past. A past which will be responsible for that future-present misery. It is difficult to force myself through the trivial routine of my days when these thoughts are front and center. It is difficult to see beyond the veil they draw up about me and difficult to push it all aside long enough to write my silly little stories.
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(29 March 2007)
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There is no "right way" to write a book. There is only the way that the author needs it to be written, because the novel serves the author, even as the author serves the story, and failure is the act of failing to pull off that trick. (13 October 2008)

 

Caitlin R. Kiernan

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The first thing necessary for a constructive dealing with time is to learn to live in the reality of the present moment. For psychologically speaking, this present moment is all we have. The past and future have meaning because they are part of the present: a past event has existence now because you are thinking of it at this present moment, or because it influences you so that you, as a living being in the present, are that much different. The future has reality because one can bring it into his mind in the present. Past was the present at one time, and the future will be the present at some coming moment. To try to live in the "when" of the future or the "then" of the past always involves an artificiality, a separating one's self from reality; for in actuality one exists in the present. The past has meaning as it lights up the present, and the future as it makes the present richer and more profound.

 

Rollo May

 

The art of recollecting is not easy, because in the moment of preparation it can become something different, whereas memory merely fluctuates between remembering correctly and remembering incorrectly. For example, what is homesickness? It is something remembered that is recollected. Homesickness is prompted simply by one’s being absent. The art would be to be able to feel homesickness even though one is at home. This takes proficiency in illusion. To go on living in an illusion in which there is continual dawning, never daybreak, or to reflect oneself out of all illusion is not as difficult as to reflect oneself into an illusion, plus being able to let it work on oneself with the full force of illusion even though one is fully aware. To conjure up the past for oneself is not as difficult as to conjure away the present for the sake of recollection. This is the essential art of recollection and is reflection to the second power.

 

Soren Aabye Kierkegaard

 

We do not rest satisfied with the present. We anticipate the future as too slow in coming, as if in order to hasten its course; or we recall the past, to stop its too rapid flight. So imprudent are we that we wander in the times which are not ours, and do not think of the only one which belongs to us; and so idle are we that we dream of those times which are no more, and thoughtlessly overlook that which alone exists. For the present is generally painful to us. We conceal it from our sight, because it troubles us; and if it be delightful to us, we regret to see it pass away. We try to sustain it by the future, and think of arranging matters which are not in our power, for a time which we have no certainty of reaching. Let each one examine his thoughts, and he will find them all occupied with the past and the future. We scarcely ever think of the present; and if we think of it, it is only to take light from it to arrange the future. The present is never our end. The past and the present are our means; the future alone is our end. So we never live, but we hope to live; and, as we are always preparing to be happy, it is inevitable we should never be so. 172

 

Blaise Pascal

 

"I know it's difficult to forget the past but I urge everyone here today to try and move the country forward."

 

Ratu Viliame Rovabokola

 

Now, one sees all that by observing, by being aware, watching, one is aware of all this. Then out of that awareness you see there is no division between the observer and the observed. It is a trick of thought which demands security. Please don't madam, please. And by being aware it sees the observer is the observed, that violence is the observer, violence is not different from the observer. Now how is the observer to end himself and not be violent? Have you understood my question so far? I think so. Right? The observer is the observed, there is no division and therefore no conflict. And is the observer then, knowing all the intricacies of naming, linguistically caught in the image of violence, what happens to that violence? If the observer is violent, can the observer end, otherwise violence will go on? Can the observer end himself, because he is violent? Or what reality has theobserver? Right sir? Is he merely put together by words, by experience, by knowledge? So is he put together by the past? So is he the past? Right? Which means the mind is living in the past. Right? obviously. You are living in the past. Right? No? As long as there is an observer there must be living in the past, obviously. And all our life is based on the past, memories, knowledge, images, according to which you react, which is your conditioning, is the past. And living has become the living of the past in the present, modified in the future. That's all, as long as the observer is living. Now does the mind see this as a truth, as a reality, that all my life is living in the past? I may paint most abstract pictures, write the most modern poems, invent the most extraordinary machinery, but I am still living in the past.

 

Jiddu Krishnamurti