“Some will come and say: That’s how it always is, and this is what it means to be male: we have to destroy in order to create. But what if the earth were to say: I gave birth to you because I longed to be more than earth. Where now is your deed?”

“Why go on? I mean, why record all this? Wouldn’t it be better to surrender it to oblivion for all time? For those who were there certainly don’t have to read it. And the others, and those who will come later? What if they read it only to enjoy something strange and uncanny and to make themselves feel more alive? Does it take an apocalypse to do that? Or a descent into the underworld?”

“I mean, imagine for a second Olivero Barretto, some nice Italian kid from down the block in Cranston, Rhode Island. He comes to see Mr. Cavilleri, a wage-earning pastry chef of that city, and says, "I would like to marry your only daughter, Jennifer." What would the old man's first question be? (He would not question Barretto's love, since to know Jenny is to love Jenny; it's a universal truth). No, Mr. Cavilleri would say something like, "Barretto, how are you going to support her?”

“If we are enveloped in images, we are also enveloped in forms, in spirit, which is nature, and in nature, which is spirit. Daily and continually we associate with this unified world of nature and spirit without knowing it. But only the person to whom this association has become clear understands what is meant when we talk of Sophia as a heightened and spiritualized earth. But this formulation is already distorted as well. The earth has not changed at all, it is neither heightened and spiritualized: it remains what is always was. Only the person who experiences this Earth Spirit has transformed himself, he alone is changed by it and has, perhaps, been heightened and spiritualized. However, he too remains what he always was and has only become, along with the earth, more transparent to himself in his own total reality.Here also we must differentiate between the reality of our total existence and the differentiating formulations of our consciousness. Certainly, our consciousness makes the attempt to separate a spiritual from a natural world and to set them in opposition, but this mythical division and opposition of heaven and earth proves more and more impracticable. If, in the process of integration, consciousness allies itself with the contents of the unconscious and the mutual interpenetration of both systems leads to a transformation of the personality, a return to the primordial symbolism of the myth ensues. Above and below, heaven and earth, spirit and nature, are experienced again as coniunctio, and the calabash that contains them is the totality of reality itself.”

“Immature love says: 'I love you because I need you.' Mature love says 'I need you because I love you.”

“If other people do not understand our behavior—so what? Their request that we must only do what they understand is an attempt to dictate to us. If this is being "asocial" or "irrational" in their eyes, so be it. Mostly they resent our freedom and our courage to be ourselves. We owe nobody an explanation or an accounting, as long as our acts do not hurt or infringe on them. How many lives have been ruined by this need to "explain," which usually implies that the explanation be "understood," i.e. approved. Let your deeds be judged, and from your deeds, your real intentions, but know that a free person owes an explanation only to himself—to his reason and his conscience—and to the few who may have a justified claim for explanation.”

“The anxiety engendered by confronting the abyss of nothingness [of the loss of self] is more terrifying than the tortures of hell. In the vision of hell, I am punished and tortured—In the vision of nothingness I am driven to the border of madness—because I cannot say ‘I’ any more.”