A Quote by William S. Burroughs
There is no line between the 'real world' and 'world of myth and symbol.' Objects, sensations, hit with the impact of hallucination.
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The important thing is to make a different world, to make a world that is not now. A real world, a genuine world, but one that allows myth to live. The myth is everything.
But myth is something else than an explanation of the world, of history, and of destiny. Myth expresses in terms of the world - that is, of the other world or the second world - the understanding that man has of himself in relation to the foundation and the limit of his existence. Hence to demythologize is to interpret myth, that is, to relate the objective representations of the myth to the self-understanding which is both shown and concealed in it.
I agree that science is the best way of understanding the natural world, and therefore that we have reason to believe what the best science tells us about the objects in that world and the relations between them. But this does not mean that the natural world is the only thing we can have true beliefs about. The status of material objects as things that are "real" is a matter of their having physical properties, such as weight, solidity, and spatio-temporal location. In order to be real, such things need not have, in addition to these properties, some further kind of metaphysical existence.
We must remember that there is a great difference between a myth and a miracle. A myth is the idealization of a fact. A miracle is the counterfeit of a fact. There is the same difference between a myth and a miracle that there is between fiction and falsehood -- between poetry and perjury. Miracles belong to the far past and the far future. The little line of sand, called the present, between the seas, belongs to common sense to the natural.
I think confronted with the modern world or with the rest of the world, I think people are becoming aware that the Western and Islamic civilizations have more in common than apart. It was a German scholar, C. H. Becker, who said a long time ago that the real dividing line is not between Islam and Christendom; it's the dividing line East of Islam, between the Islamic and Christian worlds together on the one hand and the rest of the world on the other. I think there is a lot of truth in that.
Indeed, the line between perceiving and hallucinating is not as crisp as we like to think. In a sense, when we look at the world, we are hallucinating all the time. One could almost regard perception as the act of choosing the one hallucination that best fits the incoming data.
If time is not real, then the dividing line between this world and eternity, between suffering and bliss, between good and evil, is also an illusion.
For me, there is a real line between something being the worst thing in the world and the best thing in the world.
The job of a storyteller is to speak the truth. But what we feel most deeply can’t be spoken in words alone. At this level, only images connect. And here, story becomes symbol; symbol is myth. And myth is truth.
The identifying personal association with objects, which are not personal, is an important modern experience - our real association, the strands of our feelings about the objects that surround us. It's also because they are so familiar, we don't think of them as important in the world, but actually they are the world. We are living in a very material world.
It is clear that everybody interested in science must be interested in world 3 objects. A physical scientist, to start with, may be interested mainly in world 1 objects--say crystals and X-rays. But very soon he must realize how much depends on our interpretation of the facts, that is, on our theories, and so on world 3 objects. Similarly, a historian of science, or a philosopher interested in science must be largely a student of world 3 objects.
As you are aware, no perceptions obtained by the senses are merely sensations impressed on our nervous systems. A peculiar intellectual activity is required to pass from a nervous sensation to the conception of an external object, which the sensation has aroused. The sensations of our nerves of sense are mere symbols indicating certain external objects, and it is usually only after considerable practice that we acquire the power of drawing correct conclusions from our sensations respecting the corresponding objects.
I think just as armament had a major impact of a negative kind in the world, education is something which has a major impact of a positive kind in the world. And I think the American population, with its humanity and with its concern about the future of the world, has a real reason to think about what it can do to help the world in expanding education.
..the real world's all we've got. Believers in the supernatural claim to have special wisdom about the world. But real wisdom means knowing truth from falsehood, knowing the difference between evidence and wishful thinking. Yes, the real world is mysterious and sometimes frightening. But would the supernatural make it better? The real world has beauty, poetry, love and the joy of honest discovery. Isn't that enough?
The artist constructs a new symbol with his brush. This symbol is not a recognizable form of anything which is already finished, already made, already existing in the world - it is a symbol of a new world, which is being built upon and which exists by way of people.
Yeah, you know, there's a difference between the textbook world that economists like to imagine, and the real world where real people have real feelings.
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