A Quote by Dennis Quaid
We all have one, in one form or another. To me, this dragon is both the wild nature of ourselves and our conscience in his embodiment of the Old Code ethical behavior and morality. At the same time, he's our unconscious, the place from which our dreams arise. I just spoke my lines to the dragon within me.
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We have reached the age, those of us to whom fortune has assigned a post in life's struggle, when beaten and smashed and biffed by the lashing of the dragon's tail, we begin to appreciate that the old man was not such a fool after all. We saw our parents wrestling with the same dragon, and we thought, though we never spoke a thought aloud, 'Why doesn't he hit him on the head?' Alas, comrads, we know now. We have hit the dragon on the head and we have seen the dragon smile.
...It sounded like a dragon breathing in time with me, like I had this pet dragon who was cuddled up next to me and cared enough about me to time his breaths to mine.
Let us today seek to find that place within each of us where dreams are made, where our highest aspirations take shape. Let us confirm the power of our humanity by giving architecture and substance to the dreams we have for our nation, so that the promised land of social and economic justice that is within our dreams will soon be within our sight.
Our fathers and ourselves sowed dragon's teeth. Our children know and suffer the armed men.
Our beliefs about ourselves in relation to the world around us are the roots of our values, and our values determine not only our immediate actions, but also, over the course of time, the form of our society. Our beliefs are increasingly determined by science. Hence it is at least conceivable that what science has been telling us for three hundred years about man and his place in nature could be playing by now an important role in our lives.
Broader and deeper we must write our annals, from an ethical reformation, from an influx of the ever new, ever sanative conscience, if we would trulier express our central and wide-related nature, instead of this old chronology of selfishness and pride to which we have too long lent our eyes. Already that day exists for us, shines in on us at unawares, but the path of science and of letters is not the way into nature. The idiot, the Indian, the child, and unschooled farmer's boy, stand nearer to the light by which nature is to be read, than the dissector or the antiquary.
We over-estimate the conscience of our friend. His goodness seems better than our goodness, his nature finer, his temptations less. Everything that is his,--his name, his form, his dress, books, and instruments,--fancy enhances. Our own thought sounds new and larger from his mouth.
The knowledge exists by which universal happiness can be secured; the chief obstacle to its utilization for that purpose is the teaching of religion. Religion prevents our children from having a rational education; religion prevents us from removing the fundamental causes of war; religion prevents us from teaching the ethic of scientific cooperation in place of the old fierce doctrines of sin and punishment. It is possible that mankind is on the threshold of a golden age; but, if so, it will be necessary first to slay the dragon that guards the door, and this dragon is religion.
In making movies, time is so short-because it is so expensive-that we tend to neglect the place from which the best ideas come, namely that part of ourselves that dreams. The unconscious is our best collaborator.
I am convinced that human nature is basically affectionate and good. If our behavior follows our kind and loving nature, immense benefits will result, not only for ourselves, but also for the society to which we belong. I generally refer to this sort of love and affection as a universal religion. Everyone needs it, believers as much as non-believers. This attitude constitutes the very basis of morality.
Now imagine a world in which everyone, but especially people with power and influence, holds an expanded view of our place in the cosmos. With that perspective, our problems would shrink-or never arise at all-and we could celebrate our earthly differences while shunning the behavior of our predecessors who slaughtered each other because of them.
St. Cyril of Jerusalem, in instructing catechumens, wrote: “The dragon sits by the side of the road, watching those who pass. Beware lest he devour you. We go to the Father of Souls, but it is necessary to pass by the dragon.” No matter what form the dragon may take, it is of this mysterious passage past him, or into his jaws, that stories of any depth will always be concerned to tell, and this being the case, it requires considerable courage at any time, in any country, not to turn away from the storyteller.
Always be polite to a dragon. It's harder than it sounds. Dragon etiquette is incredibly complicated, and if you make a mistake, the dragon eats you.
In neidan, the Mysterious Pass represents the time and place in which an alchemist joins the complimentary antinomies on which he or she works, such as inner nature and vital force (xing and ming), Dragon and Tiger (longhu), lead and mercury, Fire and Water, heart and kidneys, or k?n ? (Yang within Yin) and lí ? (Yin within Yang).
But the point is, now, at this moment, or any moment, we're only cross-sections of our real selves. What we really are is the whole stretch of ourselves, all our time, and when we come to the end of this life, all those selves, all our time, will be us - the real you, the real me. And then perhaps we'll find ourselves in another time, which is only another kind of dream.
Worship is the submission of all our nature to God. It is the quickening of conscience by His holiness; the nourishment of mind with His truth; the purifying of imagination by His Beauty; the opening of the heart to His love; the surrender of will to His purpose - and all of this gathered up in adoration, the most selfless emotion of which our nature is capable and therefore the chief remedy for that self-centeredness which is our original sin and the source of all actual sin.
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