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“We should not be content to say that power has a need for such-and-such a discovery, such-and-such a form of knowledge, but we should add that the exercise of power itself creates and causes to emerge new objects of knowledge and accumulates new bodies of information. ... The exercise of power perpetually creates knowledge and, conversely, knowledge constantly induces effects of power. ... It is not possible for power to be exercised without knowledge, it is impossible for knowledge not to engender power.”

“This Law -- whether Conscious or Unconscious --predestines nothing and no one. It exists from and in Eternity, truly, for it is ETERNITY itself; and as such, since no act can be co-equal with eternity, it cannot be said to act, for it is ACTION itself...Karma creates nothing, nor does it design. It is man who plans and creates causes, and Karmic law adjusts the effects; which adjustment is not an act, but universal harmony, tending ever to resume its original position.”

“The Buddha is your real body, your original mind. This mind has no form or characteristics, no cause or effect, no tendons or bones. It's like space. You can't hold it. It's not the mind of materialists or nihilists. If you don't see your own miraculously aware nature, you'll never find a Buddha, even if you break your body into atoms.”

“Unless you see your nature, you shouldn't go around criticizing the goodness of others. There's no advantage in deceiving yourself. Good and bad are distinct. Cause and effect are clear. But fools don't believe and fall straight into a hell of endless darkness without even knowing it. What keeps them from believing is the heaviness of their karma. They're like blind people who don't believe there's such a thing as light. Even if you explain it to them, they still don't believe, because they're blind. How can they possibly distinguish light?”

“If we had intellectual vigour enough to ascend from effects to causes, we would explain political, economical and social phenomena less by credit sheets, balance of trade and reparations than by our attitude towards God.”

“The main Business of Natural Philosophy is to argue from Phænomena without feigning Hypotheses, and to deduce Causes from Effects till we come to the very first Cause, which certainly is not mechanical; and not only to unfold the Mechanism of the World, but chiefly to resolve these, and to such like Questions.”

“The so called unconscious inferences can be traced back to the all-preserving memory, which presents us with parallel experiences and hence already knows the consequences of an action. It is not anticipation of the effects; rather, it is the feeling: identical causes, identical effects . . .”

“As a cultural form, database represents the world as a list of items and it refuses to order this list. In contrast, a narrative creates a cause-and-effect trajectory of seemingly unordered items (events). Therefore, database and narrative are natural enemies. Competing for the same territory of human culture, each claims an exclusive right to make meaning out of the world.”

“Can an idea a notion as abstract as Relativism produce by itself the effects alleged? cause all the harm, destroy all the lives and reputations? I am as far as anyone can be from denying the power of ideas in history, but the suggestion that a philosophy (as Relativism is often called) has perverted millions and debased daily life is on the face of it absurd. No idea working alone has ever demoralized society, and there have been plenty of ideas simpler and more exciting than Relativism.”

“Much of the magical effect that poetry gives of rendering everything it touches pellucid comes from the necessity of compression that it imposes. The impossibility of pausing in poetry as long as may be needed to make sense clear causes many a set of words actually deficient in linguistic workmanship to pass for an eloquent brevity.”

“Literature is at once the cause and the effect of social progress. It deepens our natural sensibilities, and strengthens by exercise our intellectual capacities. It stores up the accumulated experience of the race, connecting Past and Present into a conscious unity; and with this store it feeds successive generations, to be fed in turn by them.”

“The perfection of the effect demonstrates the perfection of the cause, for a greater power brings about a more perfect effect. But God is the most perfect agent. Therefore, things created by Him obtain perfection from Him. So, to detract from the perfection of creatures is to detract from the perfection of divine power.”

“Persecution always says, 'I know the consequences of your opinion better than you know them yourselves.' But the language of toleration was always amicable, liberal, and just: it confessed its doubts, and acknowledged its ignorance ... Persecution had always reasoned from cause to effect, from opinion to action, [that such an opinion would invariably lead to but one action], which proved generally erroneous; while toleration led us invariably to form just conclusions, by judging from actions and not from opinions.”

“It is indeed a matter of great difficulty to discover, and effectually to distinguish, the true motions of particular bodies from the apparent; because the parts of that immovable space, in which those motions are performed, do by no means come under the observation of our senses. Yet the thing is not altogether desperate; for we have some arguments to guide us, partly from the apparent motions, which are the differences of the true motions; partly from the forces, which are the causes and effects of the true motions.”

“All men, and all created nature, have been at work, from the beginning of time to this day, to produce the circumstances which now influence our actions. AS soon as an act has been performed, it becomes independent of the individual performing it, and forthwith gives birth to some other act, which last gives birth to still another, and so they continue, and will continue, until the law of cause and effect shall cease to operate.”

“In the 'in-itself' there is nothing of 'causal connections', of 'necessity', or of 'psychological non-freedom'; there the effect does not follow the cause, there is no rule or 'law'. It is we alone who have devised cause, sequence, for-each-other, relativity, constraint, number, law, freedom, motive, and purpose; and when we project and mix this symbol world into things as if it existed 'in itself', we act once more as we have always acted- mythologically.”