So how can a poet-an intelligent, serious poet-write mystical verse now? The poetry of Adam Zagajewski provides the beginning of an answer to this question.
Finally, good sense is the body of poetic genius, fancy its drapery, motion its life, and imagination the soul that is everywhere and in each; and forms all into one graceful and intelligent whole.
[Consider] a fence or gate erected across a road] The more modern type of reformer goes gaily up to it and says, "I don't see the use of this; let us clear it away." To which the more intelligent type of reformer will do well to answer: "If you don't see the use of it, I certainly won't let you clear it away. Go away and think. Then, when you can come back and tell me that you do see the use of it, I may allow you to destroy it."
Every intelligent individual wants to know what makes him tick, and yet is at once fascinated and frustrated by the fact that oneself is the most difficult of all things to know.
There is, indeed, nothing more annoying than to be, for instance, wealthy, of good family, nice-looking, fairly intelligent, and even good-natured, and yet to have no talents, no special faculty, no peculiarity even, not one idea of one's own, to be precisely "like other people.
Inability to accept the mystic experience is more than an intellectual handicap. Lack of awareness of the basic unity of organism and environment is a serious and dangerous hallucination. For in a civilization equipped with immense technological power, the sense of alienation between man and nature leads to the use of technology in a hostile spirit—-to the “conquest” of nature instead of intelligent co-operation with nature.
Is mankind alone in the universe? Or are there somewhere other intelligent beings looking up into their night sky from very different worlds and asking the same kind of question?
We know that the Zanj (blacks) are the least intelligent and the least discerning of mankind, and the least capable of understanding the consequences of actions.
There are three kinds of intelligence: one kind understands things for itself, the other appreciates what others can understand, the third understands neither for itself nor through others. This first kind is excellent, the second good, and the third kind useless.
It is a sign of our times, conspicuous to the coarsest observer, that many intelligent and religious persons withdraw themselves from the common labors and competitions of the market and the caucus, and betake themselves to a certain solitary and critical way of living, from which no solid fruit has yet appeared to justify their separation.