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Connection Quotes

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Connection Quotes

“The glow of the steetlamps sat heavy and thick above me. As I walked aimlessly, in the direction of downtown, I returned to my theories. That Mizuko and I shared the pictorial equivalent of DNA. That a sympathetic magic existed between us, no matter how far apart we were pulled. That we defied physical laws of time and space, waves, gravity, the rules laid down by physicists which governed our physical universe (earthquakes, tsunamis) and physical bodies. And yet somehow our connection had led to the opposite of intimacy. My search had led to its opposite. I had never felt so isolated and disconnected, even from myself.”

“Only by fully preparing oneself for people's absence can one be at ease with their presence. A recluse, I have begun to understand, is not a person for whom a connection with another person is unattainable or meaningless, but one who feels she must abstain from people because a connection is an affliction, or worse, an addiction. It has not occurred to me, until I met Trevor, to ask: 'Will I see you again?' What had precluded me from asking is this: 'Perhaps I won't see you again, and if so, goodbye for now and goodbye forever.”

“In its encounter with Nature, science invariably elicits a sense of reverence and awe. The very act of understanding is a celebration of joining, merging, even if on a very modest scale, with the magnificence of the Cosmos. And the cumulative worldwide build-up of knowledge over time converts science into something only a little short of a trans-national, trans-generational meta-mind.”

“The average person is in the habit of saying, “The older I get;”’ and he thereby calls the attention of his mind to the idea that he is getting older. In brief, he compels his mind to believe that he is getting older and older, and thereby directs the mind to produce more and more age. The true expression in this connection is, “The longer I live.” This expression calls the mind’s attention to the length of life, which will, in turn, tend to increase the power of that process in you that can prolong life. When people reach the age of sixty or seventy, they usually speak of “the rest of my days,” thus implying the idea that there are only a few more days remaining. The mind is thereby directed to finish life in a short period of time, and accordingly, all the forces of the mind will proceed to work for the speedy termination of personal existence. The correct expression is “from now on,” as, that leads thought into the future indefinitely without impressing the mind with any end whatever.”

“Theo often walked barefoot. He loved the cold ooze of the marsh at his toes. He felt the knowingness of the wild grass against his foot pads. Beneath his growing body, toiling the deep soil, the earthworms wriggled, ruled by the thrum-ming of consciousness reserved especially for their species. The rhythms shot straight to his own body. When he walked barefoot with Shadow, he felt the connection between him, his dog, and the heaven beneath his feet. He felt the connection not only with his dog but with all dogs.”

“A man might go to an office and run a computer that would correlate great masses of figures that came from sales reports on how well, let’s say, buttons—or something equally archaic—were selling over certain areas of the country. This man’s job was vital to the button industry: they had to have this information to decide how many buttons to make next year. But though this man held an essential job in the button industry, was hired, paid, or fired by the button industry, week in and week out he might not see a button. He was given a certain amount of money for running his computer; with that money his wife bought food and clothes for him and his family. But there was no direct connection between where he worked and how he ate and lived the rest of his time. He wasn’t paid with buttons. As farming, hunting, and fishing became occupations of a small­er and smaller per cent of the population, this separation between man’s work and the way he lived—what he ate, what he wore, where he slept—became greater and greater for more people. Ashton Clark pointed out how psychologi­cally damaging this was to humanity. The entire sense of self-control and self-responsibility that man acquired during the Neolithic Revolution when he first learned to plant grain and domesticate animals and live in one spot of his own choosing was seriously threatened. The threat had been com­ing since the Industrial Revolution and many people had pointed it out, before Ashton Clark. But Ashton Clark went one step further. If the situation of a technological society was such that there could be no direct relation between a man’s work and his modus vivendi, other than money, at least he must feel that he is directly changing things by his work, shaping things, making things that weren’t there before, moving things from one place to another. He must exert energy in his work and see these changes occur with his own eyes. Otherwise he would feel his life was futile.”

“[Networking] feels fake because we know it involves the deflection of our natural human sociability to an ulterior end. Normally we meet strangers in the expectation that they may truly be strange, and are drawn to the multilayered mystery that each human presents. But in networking, as in prostitution, there is no time for fascination. The networker is always, so to speak, looking over the shoulder of the person she engages in conversation, toward whatever concrete advantage can be gleaned from the interaction—a tip or a precious contact.”

“In an instant, she was free from this small commitment and any kind of freedom feels good. She much preferred that invites came faceless this way, so she could say No without saying anything at all. A voice without a voice; what a rare, modern treat. The world made it easier all the time for her to feel connected, but alone, and therefore free.”