Steven Cartledge

“Admit it. You aren’t like them. You’re not even close. You may occasionally dress yourself up as one of them, watch the same mindless television shows as they do, maybe even eat the same fast food sometimes. But it seems that the more you try to fit in, the more you feel like an outsider, watching the “normal people” as they go about their automatic existences. For every time you say club passwords like “Have a nice day” and “Weather’s awful today, eh?”, you yearn inside to say forbidden things like “Tell me something that makes you cry” or “What do you think deja vu is for?”. Face it, you even want to talk to that girl in the elevator. But what if that girl in the elevator (and the balding man who walks past your cubicle at work) are thinking the same thing? Who knows what you might learn from taking a chance on conversation with a stranger? Everyone carries a piece of the puzzle. Nobody comes into your life by mere coincidence. Trust your instincts. Do the unexpected. Find the others…”
― Timothy Leary

“Palgolak was a god of knowledge. ... He was an amiable, pleasant deity, a sage whose existence was entirely devoted to the collection, categorization, and dissemination of information. ... Palgolak's library ... did not lend books, but it did allow readers in at any time of the day or night, and there were very, very few books it did not allow access to. The Palgolaki were proselytizers, holding that everything known by a worshipper was immediately known by Palgolak, which was why they were religiously charged to read voraciously. But their mission was only secondarily for the glory of Palgolak, and primarily for the glory of knowledge, which was why they were sworn to admit all who wished to enter into their library.”
― China Mieville

“2. The Ontological Argument Nothing greater than God can be conceived (this is stipulated as part of the definition of “God”). It is greater to exist than not to exist. If we conceive of God as not existing, then we can conceive of something greater than God (from 2). To conceive of God as not existing is not to conceive of God (from 1 and 3). It is inconceivable that God not exist (from 4). God exists. This argument, first articulated by Saint Anselm (1033–1109), the Archbishop of Canterbury, is unlike any other, proceeding purely on the conceptual level. Everyone agrees that the mere existence of a concept does not entail that there are examples of that concept; after all, we can know what a unicorn is and at the same time say, “Unicorns don’t exist.” The claim of The Ontological Argument is that the concept of God is the one exception to this generalization. The very concept of God, when defined correctly, entails that there is something that satisfies that concept. Although most people suspect that there is something wrong with this argument, it’s not so easy to figure out what it is. FLAW: It was Immanuel Kant who pinpointed the fallacy in The Ontological Argument—it is to treat “existence” as a property, like “being fat” or “having ten fingers.” The Ontological Argument relies on a bit of wordplay, assuming that “existence” is just another property, but logically it is completely different. If you really could treat “existence” as just part of the definition of the concept of God, then you could just as easily build it into the definition of any other concept. We could, with the wave of our verbal magic wand, define a trunicorn as “a horse that (a) has a single horn on its head, and (b) exists.” So, if you think about a trunicorn, you’re thinking about something that must, by definition, exist; therefore, trunicorns exist. This is clearly absurd: we could use this line of reasoning to prove that any figment of our imagination exists.”
― Rebecca Goldstein, 36 Arguments for the Existence of God: A Work of Fiction

“There are two kinds of happiness; the kind to be pursued and the kind to be avoided,” the Buddha said.“When I observed that in the pursuit of such happiness, unwholesome factors increased and wholesome factors decreased, then that happiness was to be avoided. When I observed that in the pursuit of such happiness unwholesome factors decreased and wholesome ones increased, then that happiness was to be sought after.”7 The Buddha asks us: What pursuits lead to wholesome forces developing? And what pursuits lead to unwholesome forces thriving? The Buddha was a proponent of an efficient, long-term, sustainable approach to happiness, never settling for resigned acceptance of limited conventional comforts.”
― Shaila Catherine, Focused and Fearless: A Meditator's Guide to States of Deep Joy, Calm, and Clarity