“Language as putative science. - The significance of language for the evolution of culture lies in this, that mankind set up in language a separate world beside the other world, a place it took to be so firmly set that, standing upon it, it could lift the rest of the world off its hinges and make itself master of it. To the extent that man has for long ages believed in the concepts and names of things as in aeternae veritates he has appropriated to himself that pride by which he raised himself above the animal: he really thought that in language he possessed knowledge of the world. The sculptor of language was not so modest as to believe that he was only giving things designations, he conceived rather that with words he was expressing supreame knowledge of things; language is, in fact, the first stage of occupation with science. Here, too, it is the belief that the truth has been found out of which the mightiest sources of energy have flowed. A great deal later - only now - it dawns on men that in their belief in language they have propagated a tremendous error. Happily, it is too late for the evolution of reason, which depends on this belief, to be put back. - Logic too depends on presuppositions with which nothing in the real world corresponds, for example on the presupposition that there are identical things, that the same thing is identical at different points of time: but this science came into existence through the opposite belief (that such conditions do obtain in the real world). It is the same with mathematics, which would certainly not have come into existence if one had known from the beginning that there was in nature no exactly straight line, no real circle, no absolute magnitude.”

“Every individual is at once the beneficiary and the victim of the linguistic tradition into whichhe has been born - the beneficiary inasmuch as language gives access to the accumulated records ofother people's experience, the victim in so far as it confirms him in the belief that reduced awareness isthe only awareness and as it bedevils his sense of reality, so that he is all too apt to take his concepts fordata, his words for actual things. That which, in the language of religion, is called "this world" is theuniverse of reduced awareness, expressed, and, as it were, petrified by language.”

“The fact is, that for the Huichol, and for all those who refuse, who are in flight, words and things are precisely what language does not speak about. Language is a natural act which implies belonging. He who exists, speaks. He who does not speak, does not exist. He has no place in the world. The Huichol language is Huichol to the same degree as the Huichol earth, the Huichol sky, religion, tattooing, dress, the peyoteros' hat. It is not enough to pronounce the syllables of the Huichol language to be Huichol. That is obvious.”

“Only when he has attained a final knowledge of all things will man have come to know himself. For things are only the boundaries of man.”

“In the white man's world, language, too -- and the way which the white man thinks of it--has undergone a process of change. The white man takes such things as words and literatures for granted, as indeed he must, for nothing in his world is so commonplace. On every side of him there are words by the millions, an unending succession of pamphlets and papers, letters and books, bills and bulletins, commentaries and conversations. He has diluted and multiplied the Word, and words have begun to close in on him. He is sated and insensitive; his regard for language -- for the Word itself -- as an instrument of creation has diminished nearly to the point of no return. It may be that he will perish by the Word.”

“Language, then, not simply as a list of separate things to be added up and whose sum total is equal to the world. Rather, language as it is laid out in the dictionary: an infinitely complex organism, all of whose elements […] are present in the world simultaneously, none of which can exist on its own. For each word is defined by other words, which means that to enter any part of language is to enter the whole of it”

“He who has attained the freedom of reason to any extent cannot, for a long time, regard himself otherwise than as a wanderer on the face of the earth - and not even as a traveler towards a final goal, for there is no such thing. But he certainly wants to observe and keep his eyes open to whatever actually happens in the world; therefore he cannot attach his heart too firmly to anything individual; he must have in himself something wandering that takes pleasure in change and transitoriness.”