Fernando Pessoa Quotes

Come sit by my side, Lydia, on the bank of the river.
Calmly let us watch it flow, and learn
That life passes, and we are not holding hands.
(Let us hold hands)
.....
Let us hold hands no more: why should we tire ourselves?
For our pleasure, for our pain, we pass on like the river.
'Tis better to know how to pass on silently,
With no great disquiet.

One of my constant preoccupations is trying to understand how it is that other people exist, how it is that there are souls other than mine and consciousnesses not my own, which, because it is a consciousness, seems to me unique. I understand perfectly that the man before me uttering words similar to mine and making the same gestures I make, or could make, is in some way my fellow creature. However, I feel just the same about the people in illustrations I dream up, about the characters I see in novels or the dramatis personae on the stage who speak through the actors representing them.

I suppose no one truly admits the existence of another person. One might concede that the other person is alive and feels and thinks like oneself, but there will always be an element of difference, a perceptible discrepancy, that one cannot quite put one's finger on. There are figures from times past, fantasy-images in books that seem more real to us than these specimens of indifference-made-flesh who speak to us across the counters of bars, or catch our eye in trams, or brush past us in the empty randomness of the streets. The others are just part of the landscape for us, usually the invisible landscape of the familiar.

I feel closer ties and more intimate bonds with certain characters in books, with certain images I've seen in engravings, that with many supposedly real people, with that metaphysical absurdity known as 'flesh and blood'. In fact 'flesh and blood' describes them very well: they resemble cuts of meat laid on the butcher's marble slab, dead creatures bleeding as though still alive, the sirloin steaks and cutlets of Fate.

I'm not ashamed to feel this way because I know it's how everyone feels. The lack of respect between men, the indifference that allows them to kill others without compunction (as murderers do) or without thinking (as soldiers do), comes from the fact that no one pays due attention to the apparently abstruse idea that other people have souls too.

The sunset of all emotions, myself yellowing, subdued to grey sadness in my external self-awareness

Original: O homem vulgar, por mais dura que lhe seja a vida, tem ao menos a felicidade de a não pensar.

There are those that even God exploits, and they are prophets and saints in the vacuousness of the world.

Futile and sensitive, I'm capable of violent and consuming impulses – both good and bad, noble and vile – but never of a sentiment that endures, never of an emotion that continues, entering into the substance of my soul. Everything in me tends to go on to become something else. My soul is impatient with itself, as with a bothersome child; its restlessness keeps growing and is forever the same. Everything interests me, but nothing holds me.

What once was moral is now, for us, aesthetic … What was social is now individual

Metaphysics is a consequence of not feeling very well.

Nunca amamos alguém. Amamos, tão-somente, a ideia que fazemos de alguém. É a um conceito nosso - em suma, é a nós mesmos - que amamos.
Isto é verdade em toda a escala do amor. No amos sexual buscamos um prazer nosso por intermédio de um corpo estranho. No amor diferente do sexual, buscamos um prazer nosso dado por intermédio de uma ideia nossa. O onanista é objecto, mas, em exacta verdade, o onanista é a perfeita expressão lógica do amoroso. É o único que não disfarça nem se engana.

The chill of what I won't feel gnaws at my present heart.

Original: Cada um tem a sua vaidade, e a vaidade de cada um é o seu esquecimento de que há outros com alma igual.

Let others take up my madness
And all that went with it.
Without madness what is man
But a healthy beast, A postponed corpse that breeds?

With slight misconceptions of reality we fabricate our hopes and beliefs, and we live off crusts that we call cakes, like poor children who make-believe they're happy.

The search for the truth — whether the subjective truth of one's own convictions, the objective truth of reality or the social truth of money or power — always brings with it, if the searcher in question deserves the prize, the ultimate knowledge that the truth does not exist.

For those few like me who live without knowing how to have life, what's left but renunciation as our way and contemplation as our destiny? Not knowing nor able to know what religious life is, since faith isn't acquired through reason, and unable to have faith in or even react to the abstract notion of man, we're left with the aesthetic contemplation of life as our reason for having a soul. Impassive to the solemnity of any and all worlds, indifferent to the divine, and disdainers of what is human, we uselessly surrender ourselves to pointless sensation, cultivated in a refined Epicureanism, as befits our cerebral nerves.