“There’s a larger point to be made here than my own obtuseness, which is the fragility, beauty, and at the same time resilience of any communication. An inchoate impulse forms into a feeling that resembles but can never match the dreamy intensity of the original impulse. This feeling then articulates itself, but the words at best approximate a shadow of the feeling. I speak or write these words, and of course the person who receives them brings to that receiving his or her own connotations: Cinnamon, for example, may conjure different memories and may mean something different for you than for me. These words may then settle into feelings, leading finally, perhaps, to some impulse on your part. With so many layers of interpretation, it's no wonder we so often misunderstand each other. And this is between two people who speak the same language. How much more difficult understanding can be, then, when the people do not share a common cultural background, or native tongue? How much more than this may we misunderstand when we then hear a dog speak, or a tree or stone?”

“Consumer culture and the capitalist mindset have taught us to substitute acts of personal consumption (or enlightenment) for organised political resistance”

“Yes, it's vital to make lifestyle choices to mitigate damage caused by being a member of industrialized civilization, but to assign primary responsibility to oneself, and to focus primarily on making oneself better, is an immense copout, an abrogation of responsibility.”

“There’s a larger point to be made here than my own obtuseness, which is the fragility, beauty, and at the same time resilience of any communication. An inchoate impulse forms into a feeling that resembles but can never match the dreamy intensity of the original impulse. This feeling then articulates itself, but the words at best approximate a shadow of the feeling. I speak or write these words, and of course the person who receives them brings to that receiving his or her own connotations: Cinnamon, for example, may conjure different memories and may mean something different for you than for me. These words may then settle into feelings, leading finally, perhaps, to some impulse on your part. With so many layers of interpretation, it's no wonder we so often misunderstand each other. And this is between two people who speak the same language. How much more difficult understanding can be, then, when the people do not share a common cultural background, or native tongue? How much more than this may we misunderstand when we then hear a dog speak, or a tree or stone?”

“Have you ever felt love?Did you need scientific proof of this? How would you have definitively and scientifically proved your love existed? If you could not prove it, would that mean your love didn't exist? What would you trust: your own feelings, or science?”

“Each day we wake up and make myriad choices that affect others. We clothe ourselves with shirts, pants, and shoes that may have been sewn together by women working in factories fourteen-plus hours a day for a nonliving wage; we buy products manufactured in ways the destroy forests, pollute waterways, and poison the air; we wash our hair with shampoos that may have been squeezed into the eyes of conscious rabbits or force-fed to them in quantities that kill; and on and on. As Derrick Jensen has written in his book "The Culture of Make Believe", "It is possible to destroy a culture without being aware of its existence. It is possible to commit genocide or ecocide from the comfort of one's living room”

“Even if through simple living and rigorous recycling you stopped your own average Americans annual one ton of garbage production, your per capita share of the industrial waste produced in the US is still almost twenty-six tons. That's thirty-seven times as much waste as you were able to save by eliminating a full 100 percent of your personal waste. Industrialism itself is what has to stop.”

“The fundamental metaphor of National Socialism as it related to the world around it was the garden, not the wild forest. One of the most important Nazi ideologists, R.W. Darré, made clear the relationship between gardening and genocide: “He who leaves the plants in a garden to themselves will soon find to his surprise that the garden is overgrown by weeds and that even the basic character of the plants has changed. If therefore the garden is to remain the breeding ground for the plants, if, in other words, it is to lift itself above the harsh rule of natural forces, then the forming will of a gardener is necessary, a gardener who, by providing suitable conditions for growing, or by keeping harmful influences away, or by both together, carefully tends what needs tending and ruthlessly eliminates the weeds which would deprive the better plants of nutrition, air, light, and sun. . . . Thus we are facing the realization that questions of breeding are not trivial for political thought, but that they have to be at the center of all considerations, and that their answers must follow from the spiritual, from the ideological attitude of a people. We must even assert that a people can only reach spiritual and moral equilibrium if a well-conceived breeding plan stands at the very center of its culture.”

“I waited for him to come out. He didn't. I considered going in after him, but knew the fact that I had readied myself to kill him did not mean that he had readied himself to die.”

“Like the layers of an onion, under the first lie is another, and under that another, and they all make you cry.”

“The global industrial economy is the engine for massive environmental degradation and massive human (and nonhuman) impoverishment.”