Martin Buber Quotes

I contemplate a tree.
I can accept it as a picture: a rigid pillar in a flood of light, or splashes of green traversed by the gentleness of the blue silver ground.
I can feel it as movement: the flowing veins around the sturdy, striving core, the suckling of the roots, the breathing of the leaves, the infinite commerce with earth and air - and the growing itself in its darkness.

In the ice of solitude man becomes most inexorably a question to himself, and just because the question pitilessly summons and draws into play his most secret life he becomes an experience to himself.

Marriage, for instance, will never be given new life except by that out of which true marriage always arises, the revealing by two people of the Thou to one another. Out of this a marriage is built up by the Thou that is neither of the I’s. This is the metaphysical and metapsychical factor of love to which feelings of love are mere accompaniments.

Life, in that it is life, necessarily entails justice.

One must, however, take care not to understand this conversation with God — the conversation of which I have to speak in this book and in almost all the works which followed — as something happening solely alongside or above the everyday. God's speech to men penetrates what happens in the life of each one of us, and all that happens in the world around us, biographical and historical, and makes it for you and me into instruction, message, demand. Happening upon happening, situation upon situation, are enabled and empowered by the personal speech of God to demand of the human person that he take his stand and make his decision. Often enough we think there is nothing to hear, but long before we have ourselves put wax in our ears.
(Postscript, October 1957)

An example may clarify more precisely the relation between the psychologist and the anthropologist. If both of them investigate, say, the phenomenon of anger, the psychologist will try to grasp what the angry man feels, what his motives and the impulses of his will are, but the anthropologist will also try to grasp what he is doing. In respect of this phenomenon self-observation, being by nature disposed to weaken the spontaneity and unruliness of anger, will be especially difficult for both of them. The psychologist will try to meet this difficulty by a specific division of consciousness, which enables him to remain outside with the observing part of his being and yet let his passion run its course as undisturbed as possible. Of course this passion can then not avoid becoming similar to that of the actor, that is, though it can still be heightened in comparison with an unobserved passion its course will be different: there will be a release which is willed and which takes the place of the elemental outbreak, there will be a vehemence which will be more emphasized, more deliberate, more dramatic. The anthropologist can have nothing to do with a division of consciousness, since he has to do with the unbroken wholeness of events, and especially with the unbroken natural connection between feelings and actions; and this connection is most powerfully influenced in self-observation, since the pure spontaneity of the action is bound to suffer essentially. It remains for the anthropologist only to resign any attempt to stay outside his observing self, and thus when he is overcome by anger not to disturb it in its course by becoming a spectator of it, but to let it rage to its conclusion without trying to gain a perspective. He will be able to register in the act of recollection what he felt and did then; for him memory takes the place of psychological self-experience. … In the moment of life he has nothing else in his mind but just to live what is to be lived, he is there with his whole being, undivided, and for that very reason there grows in his thought and recollection the knowledge of human wholeness.

The prophet is appointed to oppose the king, and even more: history.

When I was young, I admired people who were clever. Now that I am old, I admire people who are kind.

If a person kills a tree before its time, it is like having murdered a soul.-Rabbi Nachman

Mundus vult decipi: the world wants to be deceived. The truth is too complex and frightening; the taste for the truth is an acquired taste that few acquire.

When we see a great man desiring power instead of his real goal we soon recognize that he is sick, or more precisely that his attitude to his work is sick. He overreaches himself, the work denies itself to him, the incarnation of the spirit no longer takes place, and to avoid the threat of senselessness he snatches after empty power. This sickness casts the genius on to the same level as those hysterical figures who, being by nature without power, slave for power, in order that they may enjoy the illusion that they are inwardly powerful, and who in this striving for power cannot let a pause intervene, since a pause would bring with it the possibility of self-reflection and self-reflection would bring collapse.

If a man wishes to guide the people in his house the right way, he must not grow angry at them. For anger does not only make one’s soul impure; it transfers impurity to the souls of those with whom one is angry.

All journeys have secret destinations of which the traveler is unaware.

Spirit is not in the I but between I and You.

"Feelings dwell in man; but man dwells in his love. That is no metaphor, but the actual truth. Love does not cling to the I in such a way as to have the Thou only for its " content," its object; but love is between I and Thou. The man who does not know this, with his very being know this, does not know love; even though he ascribes to it the feelings he lives through, experiences, enjoys, and expresses."