Inspirational quotes with leaflets.
It is in our collective behavior that we are the most mysterious. We won't be able to construct machines like ourselves until we've understood this, and we're not even close. All we know is the phenomenon: we spend our time sending messages to each other, talking and trying to listen at the same time, exchanging information. This seems to be our most urgent biological function; it is what we do with our lives. By the time we reach the end, each of us has taken in a staggering store, enough to exhaust any computer, much of it incomprehensible, and we generally manage to put out even more than we take in. Information is our source of energy; we are driven by it. It has become a tremendous enterprise, a kind of energy system on its own. All 3 billion of us are being connected by telephones, radios, television sets, airplanes, satellites, harangues on public-address systems, newspapers, magazines, leaflets dropped from great heights, words got in edgewise. We are becoming a grid, a circuitry around the earth.
Psychology is a soft weapon but you can take outmore enemy battalions with leaflets and radio broadcasts than with high explosives.
I am political in spite of myself. I don't want to do the things I know I have to do, don't want to expose myself to disapproval, to retribution, don't want to go to meetings and demonstrations, distribute leaflets, don't want to ask people for signatures, for money. I don't do these things as naturally as I breathe, the way I imagine real political people do, real communists, real socialists and feminists, real radicals, real troublemakers, real champions of the people. I do them because I know I've got to, because I am convinced it's the only way to make changes, to stop abuses. I do them almost as a last resort. I do them because I've been putting off doing them, avoiding them for months, because finally the necessity has gripped me and overcome my reluctance, my desire for the warmth of my room, for my books, for my people, for the reassurance of my homely habits.
I already read everything. I read poems and plays and novels and newspapers and comic books and magazines. I read tins in supermarkets and leaflets that come through the door, unsolicited mail. None of it lasts long and it doesn't give me answers. Reading too fast is not soothing.
[..] as midnight inevitably came and went without the horsemen of the apocalypse making an appearance, Clara surprised herself by falling into a melancholy.For ridding oneself of faith is like boiling sea-water to retrieve the salt something is gained but something is lost. Though her friends Merlin, Wan-Si, et al. clapped her on the back and congratulated her for exorcizing those fervid dreams of perdition and redemption, Clara quietly mourned the warmer touch she had waited for these nineteen years, the all-enveloping bear hug of the Saviour, the One who was Alpha and Omega, both the beginning and the end; the man who was meant to take her away from all this, from the listless reality of life in a ground-floor flat in Lambeth. What now for Clara? Ryan would find another fad; Darcus need only turn to the other channel; for Hortense another date would of course materialize, along with more leaflets, ever more faith. But Clara was not like Hortense. Yet a residue, left over from the evaporation of Clara's faith, remained. She still wished for a saviour. She still wished for a man to whisk her away, to choose her above others so that she might Walk in white with Him: for [she] was worthy. Revelation 3:4.
Both outer and inner phenomena arise as a result of causes and conditions. Outer phenomena, the things of the physical world, arise in a series of seven steps. The texts use the example of a seed giving rise to a plant that gives rise to a fruit. The seven steps are: seed, sprout, leaflets, stemmed plant, bud, flower, fruit. Each stage succeeds the previous one in time and in order, each giving rise to the next.
In terms of "quiet" bourgeois democracy two fundamental possibilities are open to the industrial worker: identification with the bourgeoisie, which holds a higher position in the social scale, or identification with his own social class, which produces its own anti-reactionary way of life. To pursue the first possibility means to envy the reactionary man, to imitate him, and, if the opportunity arises, to assimilate his habits of life. To pursue the second of these possibilities means to reject the reactionary man's ideologies and habits of life. Due to the simultaneous influence exercised by both social and class habits, these two possibilities are equally strong. The revolutionary movement also failed to appreciate the importance of the seemingly irrelevant everyday habits, indeed, very often turned them to bad account. The lower middle-class bedroom suite, which the "rabble" buys as soon as he has the means, even if he is otherwise revolutionary minded; the consequent suppression of the wife, even if he is a Communist; the "decent" suit of clothes for Sunday; "proper" dance steps and a thousand other "banalities," have an incomparably greater reactionary influence when repeated day after day than thousands of revolutionary rallies and leaflets can ever hope to counterbalance. Narrow conservative life exercises a continuous influence, penetrates every facet of everyday life; whereas factory work and revolutionary leaflets have only a brief effect.
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