Separateness Quotes

“I used to be lost in us. Blurred were the lines that separated us. But now, I see our togetherness in our separateness. I see the you in me and the me in you. We are two independent beings who complement one another like photographs that are beautiful on their own but are enhanced when juxtaposed, creating an altogether new photograph.”

“The deepest need of man, then, is the need to overcome his separateness, to leave the prison of his aloneness. The absolute failure to achieve this aim means insanity, because the panic of complete isolation can be overcome only by such a radical withdrawal from the world outside that the feeling of separation disappears—because the world outside, from which one is separated, has disappeared.”

“Man is gifted with reason; he is life being aware of itself; he has awareness of himself, of his fellow man, of his past, and of the possibilities of his future. This awareness of himself as a separate entity, the awareness of his own short life span, of the fact that without his will he is born and against his will he dies, that he will die before those whom he loves, or they before him, the awareness of his aloneness and separateness, of his helplessness before the forces of nature and of society, all this makes his separate, disunited existence an unbearable prison. He would become insane could he not liberate himself from this prison and reach out, unite himself in some form or other with men, with the world outside.”

“Over the years, the British had strategically pitted the Muslims against the Hindus, supporting the All India Muslim League and encouraging the notion that the Muslims were a distinct political community. Throughout British India, separate electorates had been offered to Muslims, underscoring their separateness from Hindus and sowing the seeds of communalism. Teh Morley-Minto reforms in 1908 had allowed direct election for seats and separate or communal representation for Muslims. This was the harbinger for the formation of the Muslim League in 1906. In 1940, the Muslim League, representing one-fifth of the total population of India, became a unifying force. They were resentful that they were not sufficiently represented in Congress and feared for the safety of Islam.”

“According to Melanie Klein, we develop moral responses in reaction to questions of survivability. My wager is that Klein is right about that, even as she thwarts her own insight by insisting that it is the ego's survivability that is finally at issue. Why the ego? After all, if my survivability depends on a relation to others, to a "you" or a set of "yous" without whom I cannot exist, then my existence is not mine alone, but is to be found outside myself, in this set of relations that precede and exceed the boundaries of who I am. If I have a boundary at all, or if a boundary can be said to belong to me, it is only because I have become separated from others, and it is only on condition of this separation that I can relate to them at all. So the boundary is a function of the relation, a brokering of difference, a negotiation in which I am bound to you in my separateness. If I seek to preserve your life, it is not only because I seek to preserve my own, but because who "I" am is nothing without your life, and life itself has to be rethought as this complex, passionate, antagonistic, and necessary set of relations to others. I may lose this "you" and any number of particular others, and I may well survive those losses. But that can happen only if I do not lose the possibility of any "you" at all. If I survive, it is only because my life is nothing without the life that exceeds me, that refers to some indexical you, without whom I cannot be.”

“In the first movement, our infancy as a species, we felt no separation from the natural world around us. Trees, rocks, and plants surrounded us with a living presence as intimate and pulsing as our own bodies. In that primal intimacy, which anthropologists call "participation mystique," we were as one with our world as a child in the mother's womb.Then self-consciousness arose and gave us distance on our world. We needed that distance in order to make decisions and strategies, in order to measure, judge and to monitor our judgments. With the emergence of free-will, the fall out of the Garden of Eden, the second movement began -- the lonely and heroic journey of the ego. Nowadays, yearning to reclaim a sense of wholeness, some of us tend to disparage that movement of separation from nature, but it brought us great gains for which we can be grateful. The distanced and observing eye brought us tools of science, and a priceless view of the vast, orderly intricacy of our world. The recognition of our individuality brought us trial by jury and the Bill of Rights.Now, harvesting these gains, we are ready to return. The third movement begins. Having gained distance and sophistication of perception, we can turn and recognize who we have been all along. Now it can dawn on us: we are our world knowing itself. We can relinquish our separateness. We can come home again -- and participate in our world in a richer, more responsible and poignantly beautiful way than before, in our infancy.”

“Enlightenment is the AWARENESS that ALL is ONE and ONE is ALL. Ignorance is the illusion of separateness.”

“Until the fear of separation is faced there can be only a life of illusion, where nothing real can exist. Until this happens there can be no knowing the stillness of peace, which is to change, in the very near future, for all humanity. The illusion of separateness can not continue to exist.”

“In every one of your relationships, you are on a continuum between intimacy and separation. You stand on a slide that tilts you toward either intimacy or separateness. Exactly where you stand at any given moment is the result of your decisions, your feelings, how you handle situations, and the way you and the other person communicate.”

“This world is of a single piece; yet, we invent nets to trap it for our inspection. Then we mistake our nets for the reality of the piece. In these nets we catch the fishes of the intellect but the sea of wholeness forever eludes our grasp. So, we forget our original intent and then mistake the nets for the sea.Three of these nets we have named Nature, Mathematics, and Art. We conclude they are different because we call them by different names. Thus, they are apt to remain forever separated with nothing bonding them together. It is not the nets that are at fault but rather our misunderstanding of their function as nets. They do catch the fishes but never the sea, and it is the sea that we ultimately desire.”