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I don't want to delve into the past for archeological pleasure - though it could have been that - but because the past has a reality which conditions us deep down. Then if you bring it slowly to the surface, it's full of possibilities.
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Quoted in Kristine Stiles & Peter Howard Selz: Theories and documents of contemporary art (1996) P.670

 

Jannis Kounellis

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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

 

We learn in the past, but we are not the result of that. We suffered in the past, loved in the past, cried and laughed in the past, but that’s of no use to the present. The present has its challenges, its good and bad side. We can neither blame nor be grateful to the past for what is happening now. Each new experience of love has nothing whatsoever to do with past experiences. It’s always new.

 

Paulo Coelho

 

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

 

How can a past idea be present?... it can only be going, infinitesimally past, less past than any assignable past date. We are thus brought to the conclusion that the present is connected to the past by a series of real infinitesimal steps.

 

Charles Sanders Peirce

 

The best among our writers are doing their accustomed work of mirroring what is deep in the spirit of our time; if chaos appears in those mirrors, we must have faith that in the future, as always in the past, that chaos will slowly reveal itself as a new aspect of order.

 

Robertson Davies