Her mind escaped between them, and went exploring for itself through the great gaps they had made in the simple obedient assumptions of her girlhood. That question originally put in Paradise, Why shouldn't we? came into her mind and stayed there. It is a question that marks a definite stage in the departure from innocence. Things that had seemed opaque and immutable appeared translucent and questionable. She began to read more and more in order to learn things and get a light upon things, and less and less to pass the time. Ideas came to her that seemed at first strange altogether and then grotesquely justifiable and then crept to a sort of acceptance by familiarity. And a disturbing intermittent sense of a general responsibility increased and increased in her.You will understand this sense of responsibility which was growing up in Lady Harman's mind if you have felt it yourself, but if you have not then you may find it a little difficult to understand. You see it comes, when it comes at all, out of a phase of disillusionment. All children, I suppose, begin by taking for granted the rightness of things in general, the soundness of accepted standards, and many people are at least so happy that they never really grow out of this assumption. They go to the grave with an unbroken confidence that somewhere behind all the immediate injustices and disorders of life, behind the antics of politics, the rigidities of institutions, the pressure of custom and the vagaries of law, there is wisdom and purpose and adequate provision, they never lose that faith in the human household they acquired amongst the directed securities of home. But for more of us and more there comes a dissolution of these assurances; there comes illumination as the day comes into a candle-lit uncurtained room. The warm lights that once rounded off our world so completely are betrayed for what they are, smoky and guttering candles. Beyond what once seemed a casket of dutiful security is now a limitless and indifferent universe. Ours is the wisdom or there is no wisdom; ours is the decision or there is no decision. That burthen is upon each of us in the measure of our capacity. The talent has been given us and we may not bury it.

~ H.g. Wells

The part of thinking that’s easy to handle is the part that works by analogy with speech. Thinking in words, speaking our thoughts internally, projects an auditorium inside our skulls. Dark or bright, a shadow theater or a stage scorched by klieg lights, here we try out voices, including the voice we have settled on as the familiar sound of our identity, although it may not be what other people hear when we speak aloud. But that is the topmost of the linguistic processes going on in the mind. Beneath the auditorium runs a continuous river of thought that not only is soundless but is not ordered so it can be spoken. For obvious reasons, describing it is difficult. If I dip experimentally into the wordless flow, and then try to recall the sensations of it, I have the impression of a state in which grammar is present – for when I think like this I am certainly construing lucid relationships between different kinds of meaning, and making sense of the world by distinguishing between (for a start) objects and actions – but thought there are so to speak nounlike and verblike concentrations in the flow, I do not solidify them, I do not break them off into word-sized units. Are there pictures? Yes, but I am not watching a slide show, the images do not come in units either. Sometimes there’s a visual turbulence – rapid, tumbling, propelled – that doesn’t resolve into anything like the outlines of separate images. Sometimes one image, like a key, will hold steady while a whole train of wordless thoughts flows from its start to its finish. A mountain. A closed box. A rusty hinge.

~ Francis Spufford