A Quote by Victor Hugo

Thought is the work of the intellect, reverie is its self-indulgence. To substitute day-dreaming for thought is to confuse a poison with a source of nourishment.
Nothing is more dangerous than to stop working. It is a habit that can soon be lost, one that is easily neglected and hard to resume. A measure of day-dreaming is a good thing, like a drug prudently used ... But too much submerges and drowns. Woe to the intellectual worker who allows himself to lapse wholly from positive thinking into day-dreaming. He thinks he can easily change back, and tells himself that it is all one. He is wrong! To substitute day-dreaming for thought is to confuse poison with a source of nourishment.
Thought is the labor of the intellect, reverie is its pleasure.
So, let us, you and I, for the sake of our brother man, individually strive by example and influence to lift the standard of thought and conduct from the low level of selfishness and self-indulgence up to the lofty realms of aspirational thought and self-denial.
Only a development of thought achieved through the self-education of the whole man can prevent any body of thought whatsoever from becoming a poison; can prevent enlightenment from becoming an agent of death.
Here we are at the very core of the thesis we wish to defend in the present essay: reverie is under the sign of the anima. When the reverie is truly profound, the being who comes to dream within us is our anima. For a philosopher who takes his inspiration from phenomenology, a reverie on reverie is very exactly a phenomenology of the anima, and it is by coordinating reveries on reverie that he hopes to constitute a "Poetics of reverie". In other words, the poetics of reverie is a poetics of the anima.
A universe comes to contribute to our happiness when reverie comes to accentuate our repose. You must tell the man who wants to dream well to begin by being happy. Then reverie plays out its veritable destiny; it becomes poetic reverie and by it, in it, everything becomes beautiful. If the dreamer had "the gift" he would turn his reverie into a work. And this work would be grandiose since the dreamed world is automatically grandiose.
What is the source of all this trouble? I'm saying that the source is basically in thought. Many people would think that such a statement is crazy, because thought is the one thing we have with which to solve our problems. That's part of our tradition.
It belongs to the self-respect of intellect to pursue every tangle of thought to its final unravelment.
I learnt, for the first time, the joys of substituting hard, disciplined study for the indulgence of day-dreaming.
When I got married and had a child and went to work, my day was all day, all night. You lose your sense of balance. That was in the late '60s, '70s, women went to work, they went crazy. They thought the workplace was much more exciting than the home. They thought the family could wait. And you know what? The family can't wait. And women have now found that out. It all has to do with women, or the homemaker leaving the home and realizing that where they've gone is not as fabulous, or as rewarding, or as self-fulfilling as the balance between the workplace and the home place.
I kept dreaming of a world I thought I'd never see, and then....one day....I got in!
In man's life, the absence of an essential component usually leads to the adoption of a substitute. The substitute is usually embraced with vehemence and extremism, for we have to convince ourselves that what we took as second choice is the best there ever was. Thus blind faith is to a considerable extent a substitute for the lost faith in ourselves; insatiable desire a substitute for hope; accumulation a substitute for growth; fervent hustling a substitute for purposeful action; and pride a substitute for an unattainable self-respect.
Self-indulgence takes many forms. A man may be self-indulgent in speech, in touch, in sight. From self-indulgence a man comes to idle speech and worldly talk, to buffoonery and cracking indecent jokes. There is self-indulgence in touching without necessity, making mocking signs with the hands, pushing for a place, snatching up something for oneself, approaching someone else shamelessly. All these things come from not having the fear of God in the soul and from these a man comes little by little to perfect contempt.
To lose one's self in reverie, one must be either very happy, or very unhappy. Reverie is the child of extremes.
I was so scared because I was thought I had to work, work, work, because I thought I might only be around for five years. I thought I wasn't good enough to last.
The reverie we intend to study is poetic reverie. This is a reverie which poetry puts on the right track, the track an expanding consciousness follows. This reverie is written, or, at least, promises to be written. It is already facing the great universe of the blank page. Then images begin to compose and fall into place.
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