Abandoned Deep Quotes

Love me...with all the abandon of a sudden wild rain.

I hate how my body shivers at the idea of glory. There’s something deep in man that hungers for this. But I think it weakness, not strength, to abandon decency for that strange darker spirit.

You must all, somewhere deep in your hearts, believe that you have a special beauty that is like no other and that is so valuable that you must not abandon it. Indeed, you must learn to cherish it.

The desire to live life to its fullest, to acquire more knowledge, to abandon the economic treadmill, are all typical reactions to these experiences in altered states of consciousness. The previous fear of death is typically quelled. If the individual generally remains thereafter in the existential state of awareness, the deep internal feeling of eternity is quite profound and unshakable.

To look deep into your child's eyes and see in him both yourself and something utterly strange, and then to develop a zealous attachment to every aspect of him, is to achieve parenthood's self-regarding, yet unselfish, abandon. It is astonishing how often such mutuality had been realized - how frequently parents who had supposed that they couldn't care for an exceptional child discover that they can. The parental predisposition to love prevails in the most harrowing of circumstances. There is more imagination in the world than one might think.

For the bliss of the deep abode is not lightly abandoned in favor of the self-scattering of the wakened state,

If I get up just one less time than the number of times I’ve been knocked down, I have done one of the most devastating things possible; I have halted my life at that very spot.

I'll tell you what you can do," he said, stopping abruptly. Now he did reach out to grip both my shoulders. But still not to kiss me. Only so he could wheel me around to glare at me some more. "You can leave me alone." Tears sprang once more into my eyes. That's what he wanted from me? For me to stay away from him? This had turned into a greater disaster than when I'd died. And I was still breathing, so that was say something. "I'd like to," I said. All I could hear besides the deep, disapproving timbre of his voice was the drum of my heartbeat in my ears. Stupid girl. Stupid girl. Stupid girl, my heart seemed to be saying. "Except every time I try, you show back up, and act such a... such a..." "Such a what?" he demanded. He seemed to be practically daring me to say. Don't, the voice of my mother warned inside my head. Don't say it. "Jerk.

It’s a deep anguish to be abandoned by your own family. If those of your own blood forsake you are truly forsaken.

Look very deep, when did you abandon yourself?

He had abandoned her after all; it filled her with the kind of bone-deep disappointment she knew so well. Had she learned nothing in life? People left. She knew that. They especially left her.

Memory and time, both immaterial, are rivers with no banks and constantly merging. Both escape our will, though we depend on them. Measured but measured by whom or by what? The one is inside, the other, outside or so it seems, but is that true? Time seems also buried deep in us but where? Memory is right here, in the head, but it can exit, abandon that head, leave it behind, disappear. Memory, a sanctuary of infinite patience.

My blood rose, mixing with my lingering fear of the unknown to drive her to a fever pitch. Her lips touched my lower neck and vertigo spun the room, burning tracings of desire to settle deep and low in me. I exhaled into the promise of more to come, calling it to me. I breathed it in like smoke, the rising passion starting a feeling of abandonment inside. I didn’t care anymore if it was right or wrong. It just was.

All he felt was sorrow, as if he’d been abandoned at the bottom of a deep, dark pit. That’s all it was—sorrow. That, and simple physical pain.

Getting something done is like digging a well. You can dig a well seventy feet deep, but if you don’t hit water it’s just an abandoned well.

I guess that sometimes it just takes a long walk through the darkness, a long walk through the darkest shadows and corners of your soul to realize that those are a part of you as well, that you've created through your experiences and thoughts those parts within yourself and as much as you can choose to fear them and repress them, they will require your attention one day, they will need your care and acceptance before you can clean them away and turn the lights on. For you refuse to shine the light on something that is imperfect, because you fear judgement and rejection, but you can always choose to look towards the light as the only source of true beauty and love that can help you in the cleaning process. Healing, after a long time of struggle and mess is a complex process, but a necessary one nevertheless. We are so overwhelmed by the amount of work it requires that we so often choose to run away from the light, hide in our dark corner and hope that we will never be found, hope that we will never be seen, or desperately look outwards for that love and compassion that we can no longer find within ourselves, for our soul's light no longer shines as it used to. And sometimes we just find those people that can see the light beneath all that dust and darkness that's been pilled up, those kind of light workers that understand our broken souls and manage to pick us up and see the beauty within us, when we find it so hard to see it ourselves. Sometimes I get so tired of separation, of division, of groups and different religions and belief systems. Even if you do find the truth, once you've put it into words, books and rules it already becomes distorted by the mind into something that is no longer truth. So I no longer hope for understanding, no longer hope for the opinion of a judgemental mind, but I hope to find the words that touch the soul before the mind, I hope to find the touch that warms the heart from deep inside, and hope to find that far away abandoned part of me which I've left behind.

I’m a grown-ass woman now and I do what the fuck I want. I mean this with deep respect and love—and with the desire that you, too, will do what the fuck you want with your own singular precious life. The truth is that it matters not at all what you think of my life—but it matters supremely what you think of your own. Judgment is just another cage we live in so we don’t have to feel, know, and imagine. Judgment is self-abandonment. You are not here to waste your time deciding whether my life is true and beautiful enough for you. You are here to decide if your life, relationships, and world are true and beautiful enough for you. And if they are not and you dare to admit they are not, you must decide if you have the guts, the right—perhaps even the duty—to burn to the ground that which is not true and beautiful enough and get started building what is.

How easily such a thing can become a mania, how the most normal and sensible of women once this passion to be thin is upon them, can lose completely their sense of balance and proportion and spend years dealing with this madness.

But if you do not find an intelligent companion, a wise and well-behaved person going the same way as yourself, then go on your way alone, like a king abandoning a conquered kingdom, or like a great elephant in the deep forest – The Buddha.

There is evidence that the honoree [Leonard Cohen] might be privy to the secret of the universe, which, in case you're wondering, is simply this: everything is connected. Everything. Many, if not most, of the links are difficult to determine. The instrument, the apparatus, the focused ray that can uncover and illuminate those connections is language. And just as a sudden infatuation often will light up a person's biochemical atmosphere more pyrotechnically than any deep, abiding attachment, so an unlikely, unexpected burst of linguistic imagination will usually reveal greater truths than the most exacting scholarship. In fact. The poetic image may be the only device remotely capable of dissecting romantic passion, let alone disclosing the inherent mystical qualities of the material world. Cohen is a master of the quasi-surrealistic phrase, of the "illogical" line that speaks so directly to the unconscious that surface ambiguity is transformed into ultimate, if fleeting, comprehension: comprehension of the bewitching nuances of sex and bewildering assaults of culture. Undoubtedly, it is to his lyrical mastery that his prestigious colleagues now pay tribute. Yet, there may be something else. As various, as distinct, as rewarding as each of their expressions are, there can still be heard in their individual interpretations the distant echo of Cohen's own voice, for it is his singing voice as well as his writing pen that has spawned these songs. It is a voice raked by the claws of Cupid, a voice rubbed raw by the philosopher's stone. A voice marinated in kirschwasser, sulfur, deer musk and snow; bandaged with sackcloth from a ruined monastery; warmed by the embers left down near the river after the gypsies have gone. It is a penitent's voice, a rabbinical voice, a crust of unleavened vocal toasts -- spread with smoke and subversive wit. He has a voice like a carpet in an old hotel, like a bad itch on the hunchback of love. It is a voice meant for pronouncing the names of women -- and cataloging their sometimes hazardous charms. Nobody can say the word "naked" as nakedly as Cohen. He makes us see the markings where the pantyhose have been. Finally, the actual persona of their creator may be said to haunt these songs, although details of his private lifestyle can be only surmised. A decade ago, a teacher who called himself Shree Bhagwan Rajneesh came up with the name "Zorba the Buddha" to describe the ideal modern man: A contemplative man who maintains a strict devotional bond with cosmic energies, yet is completely at home in the physical realm. Such a man knows the value of the dharma and the value of the deutschmark, knows how much to tip a waiter in a Paris nightclub and how many times to bow in a Kyoto shrine, a man who can do business when business is necessary, allow his mind to enter a pine cone, or dance in wild abandon if moved by the tune. Refusing to shun beauty, this Zorba the Buddha finds in ripe pleasures not a contradiction but an affirmation of the spiritual self. Doesn't he sound a lot like Leonard Cohen? We have been led to picture Cohen spending his mornings meditating in Armani suits, his afternoons wrestling the muse, his evenings sitting in cafes were he eats, drinks and speaks soulfully but flirtatiously with the pretty larks of the street. Quite possibly this is a distorted portrait. The apocryphal, however, has a special kind of truth. It doesn't really matter. What matters here is that after thirty years, L. Cohen is holding court in the lobby of the whirlwind, and that giants have gathered to pay him homage. To him -- and to us -- they bring the offerings they have hammered from his iron, his lead, his nitrogen, his gold.

It’s true that if friends can never count on you being there the next time they need you, the place they leave for you might be very small. That’s self-defense. If you abandon people—even if it’s not your fault—they will eventually get over you and find someone else. Good for them. But you’re an adult now, and you can build things as deep and as long-lasting as you want to. I wish you wouldn’t underestimate your ability to make people love you. - Aunt Aja

Abandon the feeble perception of yourself you currently espouse and wake up your true self lying neglected deep within.

I thought to myself how we were so wrapped up in this animal act, that he couldn’t care less about his tea shop business, and I couldn’t care less about my job. That’s real sex that is, real passion: where you abandon all your boringly sensible thoughts, and all that tediously responsible side of yourself, as you give yourself to what you know really matters more, deep in the core of you: frantic sex.

Deep Song Belief is what buries us—that & the belief in belief— No longer do I trust liltlessness —leeward is the world's way—Go on plunge in —the lungs will let us float. Joy is the mile- high ledge the leap—a breath above the lip of the abandoned quarry—belief the dark the deep.

He lay on top of me, buried deep, and fell asleep. He slept all night like that, and I did not move him, did not want to. I gasped breath in and out and closed my eyes and thought that I would never forget this feeling, of him on me and in me, of him consuming my soul and letting me go. He was too callous, too far gone to realize that I'd never be free of him, and all he'd really done was set me adrift. I never left that bed. That feeling of helpless abandonment and unendurable longing stayed inside of me, for hours, for minutes, for weeks. For years. I went through my life, through tragedy and pain, through hardship and life, and my heart, my very sould, stayed in that bed. I felt broken after that last encounter. Pieces of me had been shattered on that bed, important, essential pieces, and they would not, could not, ever find their way back together. But I kept going. Life is cruel like that.

Before coming to the United States, I knew what others know: that the cruelty of its borders was only a thin crust, and that on the other side a possible life was waiting. I understood, some time after, that once you stay here long enough, you begin to remember the place where you originally came from the way a backyard might look from a high window in the deep of winter: a skeleton of the world, a tract of abandonment, objects dead and obsolete. And once you're here, you'r ready to give everything, or almost everything, to stay and play a part in the great theatre of belonging.

He opened his arm as I slid next to him. I settled against his side, letting out another deep sigh as his familiar heat and aura closed over me. I laid my head on his shoulder and was rewarded with the pressure of his cheek against the top of my head, a subtle caress. I shut my eyes. It seemed they were leaking again. I had thought I was done with crying. "I thought you were dead," I said for the hundredth time. "I keep thinking you'll vanish, and I'll wake up." "I told you, while you live, I live." He sounded calmer now, the tension leaving him. He settled back into the seat, and I leaned into him, grateful. "I would not abandon you, Dante.

Abandonment is at the core of addictions. Abandonment causes deep shame. Abandonment by betrayal is worse than mindless neglect. Betrayal is purposeful and self-serving. If severe enough, it is traumatic. What moves betrayal into the realm of trauma is fear and terror. If the wound is deep enough, and the terror big enough, your bodily systems shift to an alarm state. You never feel safe. You’re always on full-alert, just waiting for the hurt to begin again. In that state of readiness, you’re unaware that part of you has died. You are grieving. Like everyone who has loss, you have shock and disbelief, fear, loneliness and sadness. Yet you are unaware of these feelings because your guard is up. In your readiness, you abandon yourself. Yes, another abandonment.

Outside, washing hung still on the rotary line, bone dry and stiff from the sun. A child's scooter lay abandoned on the stepping-stone path. Just one human heart beat within a kilometer radius of the farm. So nothing reacted when, deep inside the house, the baby started crying.

You should leave off sniffing the carcass of your old life, my brother. You may enjoy unending pain. I do not. There is no shame in walking away from bones, Changer. He finally swiveled his head to stare at me from his deep-set eyes. Nor is there any special wisdom in injuring oneself over and over. What is your loyalty to that pain? To abandon it will not lessen you." "p. 94 Nighteyes to Fitz

All night, a man called out “God! God!” Until his lips were bleeding. Then the Adversary of mankind said, “Hey! Mr Gullible! … How come you’ve been calling all night And never once heard God say, “Here, I AM”? You call out so earnestly and, in reply, what? I’ll tell you what. Nothing!” The man suddenly felt empty and abandoned. Depressed, he threw himself on the ground And fell into a deep sleep. In a dream, he met an angel, who asked, “Why are you regretting calling out to God?” The man said, “ I called and called But God never replied, “Here I AM.” The Angel explained, “God has said, “Your calling my name is My reply. Your longing for Me is My message to you. All your attempts to reach Me Are in reality My attempts to reach you. Your fear and love are a noose to catch Me. In the silence surrounding every call of “God” Waits a thousand replies of “Here I AM.

Nearly a Valediction" You happened to me. I was happened to like an abandoned building by a bull- dozer, like the van that missed my skull happened a two-inch gash across my chin. You were as deep down as I’ve ever been. You were inside me like my pulse. A new- born flailing toward maternal heartbeat through the shock of cold and glare: when you were gone, swaddled in strange air I was that alone again, inventing life left after you. I don’t want to remember you as that four o’clock in the morning eight months long after you happened to me like a wrong number at midnight that blew up the phone bill to an astronomical unknown quantity in a foreign currency. The U.S. dollar dived since you happened to me. You’ve grown into your skin since then; you’ve grown into the space you measure with someone you can love back without a caveat. While I love somebody I learn to live with through the downpulled winter days’ routine wakings and sleepings, half-and-half caffeine- assisted mornings, laundry, stock-pots, dust- balls in the hallway, lists instead of longing, trust that what comes next comes after what came first. She’ll never be a story I make up. You were the one I didn’t know where to stop. If I had blamed you, now I could forgive you, but what made my cold hand, back in prox- imity to your hair, your mouth, your mind, want where it no way ought to be, defined by where it was, and was and was until the whole globed swelling liquefied and spilled through one cheek’s nap, a syllable, a tear, was never blame, whatever I wished it were. You were the weather in my neighborhood. You were the epic in the episode. You were the year poised on the equinox.

They weren’t so different, the two of them. They’d both been abandoned by their parents, but at least she’d had the Professor. He’d seen something in her worth saving, but Harte never had that. She still might not trust him, but she understood him. The drive that made him who he was, the determination to prove himself—the bone-deep need to belong somewhere—those were all things she knew very well. She understood the hurt, too. The fear that there was something intrinsically wrong with you to make the people who were supposed to love you leave. The way that fear either hardened you or destroyed you. It had turned into a sort of armor for her, another weapon in her arsenal, and she suspected the same was true of Harte.

If you abandon your two glasses of wine, it is to show your children, your friends, and your society that your life is not only for yourself. Your life is for your ancestors, future generations, and also your society. To stop drinking two glasses of wine every week is a very deep practice, even if it has not brought you any harm. That is the insight of a bodhisattva who knows that everything she does is done for all her ancestors and future generations... In modern life, people think that their body belongs to them and they can do anything they want to it... This is one of the manifestations of individualism. But, according to the teaching of emptiness, your body is not yours. Your body belongs to your ancestors, your parents, and future generations. It also belongs to society and to all other living beings. All of them have come together to bring about the presence of this body--the trees, clouds, everything. Keeping your body healthy is to express gratitude to the whole cosmos, to all ancestors, and also not to betray the future generations," (64-65).

I don't think you will ever be able to understand what it is like - the utter loneliness, the feeling of desperation - to be abandoned in a deep well in the middle of the desert at the edge of the world, overcome by intense pain in total darkness. I went so far as to regret that the Mongolian noncom had not simply shot me and got it over with. If I had been killed that way, at least they would have been aware of my death. If I died here, however, it would be truly a lonely death, a death of no concern to anyone, a silent death.

The well from which we draw our love to give to other people, should never be only as deep as the well wherein resides the love we have already received in our lives. The cycle must be broken. The former well must be abandoned and we must create a love in our hearts for others, from the bricks and the mortar of our own visions. Our raw materials must come not only from what we received; but our raw materials must come from what we envision to create. From your desires and your visions— your bricks and mortar should materialize. And if your former well is completely empty and dry— so what— you don't owe it to your past, to the people who hurt you, to make that emptiness and that void, your place for drawing water from!

...Barack had told me, he'd contended most often with a deep weariness in people--especially black people---a cynicism bred from a thousand small disappointments over time. I understood it. I'd seen it in my own neighborhood, in my own family. A bitterness, a lapse in faith. It lived in both of my grandfathers, spawned by every goal they'd abandoned and every compromise they'd had to make. It was inside the harried second-grade teacher who'd basically given up trying to teach us at Bryn Mawr. It was inside the neighbor who'd stopped mowing her lawn or keeping track of where her kids went after school. It lived in every piece of trash tossed carelessly in the grass at our local park and every ounce of malt liquor drained before dark. It lived in every last thing we deemed unfixable, including ourselves.

Yes, people will tell us they believe in a “God of love.” But they are self-deceived, and their lives reveal it. They neither love Him with heart, soul, mind, and strength in return, nor do they worship Him with zeal and energy. The truth is that their mantra “My God is a God of love” is a smokescreen, a phantasm of their imagination. Underneath it all is a deep mistrust of God—otherwise, why not yield the whole of life in joyful abandon to whatever He says or asks?

Powerful winds that crack the boughs of November! - and the bright calm sun, untouched by the furies of the earth, abandoning the earth to darkness, and wild forlornness, and night, as men shiver in their coats and hurry home. And then the lights of home glowing in those desolate deeps. There are the stars, though! - high and sparkling in a spiritual firmament. We will walk in the windsweeps, gloating in the envelopment of ourselves, seeking the sudden grinning intelligence of humanity below these abysmal beauties. Now the roaring midnight fury and the creaking of our hinges and windows, now the winder, now the understanding of the earth and our being on it: this drama of enigmas and double-depths and sorrows and grave joys, these human things in the elemental vastness of the windblown world.

In our yearning to be perfect, we have mistaken perfection for wholeness. We think we cannot love ourselves until we and others meet some external standard. Depression, anxiety—in fact, most neuroses and compulsions—are ultimately a defense against loving ourselves without condition. We are afraid to look at the damp, dark, ugly yet exquisite roots of being that stretch deep into our survival chakra. We are fearful of finding that the spirit is not there, that our Home is empty, even as our outer home is empty. Yet it is in that place of survival, where the dark mother has been abandoned, that spirit longs to be embodied so that the whole body may become light. Ego wants to be the god of our own idealized projection; spirit wants to be incarnated in our humanity where it can grow in wisdom through experience.

I would never abandon you. You know that. I will provide for every—” “Providing is not enough. Children shouldn’t be strangers from their fathers. No matter what they are told, or what reasons they are given—they will always fear, deep down, that it’s their fault. I know you wouldn’t want to hurt your child that way.” “Emma . . .” “You had a wonderful, loving father. You lost him to illness far too soon, but you never doubted that he loved you. I spent the entirety of my childhood wondering what I’d done wrong. Asking myself, how had I failed? Why couldn’t I earn his love?” He clutched her tight and murmured soothing words. “And when I couldn’t win my father’s affection, I tried chasing after it elsewhere. From the most inadvisable sources.

I can hear myself whining again 'Why does God torture me?' - But anybody who's never had a delirium tremens even in their early stages may not understand that it's not so much a physical pain but a mental anguish indescribable to those ignorant people who don't drink and accuse drinkers of irresponsibility - The mental anguish is so intense that you feel you have betrayed your very birth, the efforts nay the birth pangs of your mother when she bore you and delivered you to the world, you've betrayed every effort your father ever made to feed you and raise you and make you strong and my God even 'educate' you for life, you feel a guilt so deep you identify yourself with the devil and God seems far away abandoning you to your sick silliness - You feel sick in the greatest sense of the world, breathing without believing it, sicksicksick, your soul groans, you look at your helpless hands as tho they were on fire and you can't move to help, you look at the world with dead eyes, there's on your face an expression of incalculable repining like a constipated angel on a cloud - In fact it's actually a cancerous look you throw on the world, through browngray wool fuds over your eyes - Your tongue is white and disgusting, your teeth are stained, your hair seems to have dried out overnight, there are huge mucks in the corners of your eyes, greases on your nose, froth at the sides of your moth: in short that very disgusting and well-known hideousness everybody knows who's walked past a city street drunk in the Boweries of the world

Surveys have shown that ranking very close to the fear of death is the fear of public speaking. Why would someone feel profound fear, deep in his or her stomach, about public speaking, which is so far from death? Because it isn’t so far from death when we link it. Those who fear public speaking actually fear the loss of identity that attaches to performing badly, and that is firmly rooted in our survival needs. For all social animals, from ants to antelopes, identity is the pass card to inclusion, and inclusion is the key to survival. If a baby loses its identity as the child of his or her parents, a possible outcome is abandonment. For a human infant, that means death. As adults, without our identity as a member of the tribe or village, community or culture, a likely outcome is banishment and death. So the fear of getting up and addressing five hundred people at the annual convention of professionals in your field is not just the fear of embarrassment—it is linked to the fear of being perceived as incompetent, which is linked to the fear of loss of employment, loss of home, loss of family, your ability to contribute to society, your value, in short, your identity and your life. Linking an unwarranted fear to its ultimate terrible destination usually helps alleviate that fear. Though you may find that public speaking can link to death, you’ll see that it would be a long and unlikely trip.

To say mental struggles are her fault is no different than victim blaming. I understand your issues, and the feelings of abandonment you must’ve had, but you also need to understand that she would’ve stopped it if she could. That, deep down, she was fighting her demons to be able to go back to you, and she eventually succeeded. That’s the part you should celebrate, because it takes a lot of willpower, energy, and strength to fight one’s demons.

They lived in them all or they died and every man with them; they had come to believe that to abandon one man was to abandon themselves.

The emotionally, psychologically and spiritually robust quest begins when the quest for certainty is abandoned.

Parents who feel good about themselves do not have to control their adult children. But [toxic parents] operate from a deep sense of dissatisfaction with their lives and a fear of abandonment. Their child's independence is like the loss of a limb to them. As the child grows older, it becomes ever more important for the parents to pull the strings that keep the child dependent. As long as toxic parents can make their son or daughter feel like a child, they can maintain control.

I later learned that while Elsie was at Crownsville, scientists often conducted research on patients there without consent, including one study titled "Pneumoencephalographic and skull X-ray studies in 100 epileptics." Pneumoencephalography was a technique developed in 1919 for taking images of the brain, which floats in a sea of liquid. That fluid protects the brain from damage, but makes it very difficult to X-ray, since images taken through fluid are cloudy. Pneumoencephalography involved drilling holes into the skulls of research subjects, draining the fluid surrounding their brains, and pumping air or helium into the skull in place of the fluid to allow crisp X-rays of the brain through the skull. the side effects--crippling headaches, dizziness, seizures, vomiting--lasted until the body naturally refilled the skull with spinal fluid, which usually took two to three months. Because pneumoencephalography could cause permanent brain damage and paralysis, it was abandoned in the 1970s. "There is no evidence that the scientists who did research on patients at Crownsville got consent from either the patients of their parents. Bases on the number of patients listed in the pneumoencephalography studyand the years it was conducted, Lurz told me later, it most likely involved every epileptic child in the hospital including Elsie. The same is likely true of at lest on other study called "The Use of Deep Temporal Leads in the Study of Psychomotor Epilepsy," which involved inserting metal probes into patients' brains.

Dalinar took a deep breath, then forced himself to open his arms and pull back. “If you had hoped to soothe my worries for the day, then this didn’t help.” She folded her arms. He could still feel where her safehand had touched him on the back. A tender touch, reserved for a family member. “I’m not here to soothe you, Dalinar. Quite the opposite.” “Please. I do need time to think.” “I won’t let you put me away. I won’t ignore that this happened. I won’t—” “Navani,” he gently cut her off, “I will not abandon you. I promise.” She eyed him, then a wry smile crept onto her face. “Very well. But you began something today.” “I began it?” he asked, amused, elated, confused, worried, and ashamed at the same time. “The kiss was yours, Dalinar,” she said idly, pulling open the door and entering his antechamber. “You seduced me to it.” “What? Seduced?” She glanced back at him. “Dalinar, I’ve never been more open and honest in my life.” “I know,” Dalinar said, smiling. “That was the seductive part.” He closed the door softly, then let out a sigh. Blood of my fathers, he thought, why can’t these things ever be simple? And yet, in direct contrast with his thoughts, he felt as if the entire world had somehow become more right for having gone wrong.

I refuse to leave you here.' Emerie's pained face told Nesta enough: she understood. Saw the logic. Nesta said to Gwyn. 'It is the only way.' Gwyn screamed. 'IT IS NOT THE ONLY WAY!' And then she was sobbing. 'I will not abandon you to them. They will kill you.' 'You need to go,' Nesta said, even as her hands began shaking. 'Now.' 'No,' Gwyn wept. 'No, I won't. I'll face it with you.' Something deep in Nesta's chest cracked. Cracked open completely, and what lay within bloomed, full and bright and pure. She wrapped her arms around Gwyn. Let her friend sob into her chest. 'I'll face it with you,' Gwyn whispered, over and over again. 'Promise me we'll face it together.' Nesta couldn't stop her tears. The chill wind froze them on her cheeks. 'I promise,' she breathed, stroking Gwyn's matted hair. 'I promise.' Gwyn sobbed, and Nesta let herself sob with her, squeezing her tightly. Letting her stroking hand come to rest on Gwyn's neck. A pinch in the right spot, exactly on the pressure point Cassina had shown her, and it was done. Gwyn went down. Unconscious.

Like most people who decide to get sober, I was brought to Alcoholics Anonymous. While AA certainly works for others, its core propositions felt irreconcilable with my own experiences. I couldn't, for example, rectify the assertion that "alcoholism is a disease" with the facts of my own life. The idea that by simply attending an AA meeting, without any consultation, one is expected to take on a blanket diagnosis of "diseased addict" was to me, at best, patronizing. At worst, irresponsible. Irresponsible because it doesn't encourage people to turn toward and heal the actual underlying causes of their abuse of substances. I drank for thirteen years for REALLY good reasons. Among them were unprocessed grief, parental abandonment, isolation, violent trauma, anxiety and panic, social oppression, a general lack of safety, deep existential discord, and a tremendous diet and lifestyle imbalance. None of which constitute a disease, and all of which manifest as profound internal, mental, emotional and physical discomfort, which I sought to escape by taking external substances. It is only through one's own efforts to turn toward life on its own terms and to develop a wiser relationship to what's there through mindfulness and compassion that make freedom from addictive patterns possible. My sobriety has been sustained by facing life, processing grief, healing family relationships, accepting radically the fact of social oppression, working with my abandonment conditioning, coming into community, renegotiating trauma, making drastic diet and lifestyle changes, forgiving, and practicing mindfulness, to name just a few. Through these things, I began to relieve the very real pressure that compulsive behaviors are an attempt to resolve.

...when President Clinton, on the anniversary of his election, spoke in the church in Tennessee where Martin Luther King, Jr., had delivered his last sermon. Inspired by the place and the occasion, he made one of the most eloquent speeches of his presidency. What would King have said, he asked, had he lived to see this day? "He would say, I did not live and die to see the American family destroyed. I did not live and die to see thirteen-year-old boys get automatic weapons and gun down nine-year-olds just for the kick of it. I did not live and die to see young people destroy their lives with drugs and then build fortunes destroying the lives of others. This is not what I came here to do. I fought for freedom, he would say, but not for the freedom of people to kill each other with reckless abandon; not for the freedom of children to have children and the fathers of the children walk away from them and abandon them as if they don't amount to anything. I fought for people to have the right to work, but not have whole communities and people abandoned. This is not what I lived and died for." After describing what his administration was doing to curb drugs and violence, the President concluded that the government alone could not do the job. The problem was caused by "the breakdown of the family, the community and the disappearance of jobs," and unless we "reach deep inside to the values, the spirit, the soul and the truth of human nature, none of the other things we seek to do will ever take us where we need to go.

This is a reactionary rage, often fueled by a sense of deprivation and a belief the world owes something to the daughter who lost her mother too young. But underneath it is usually a deep anger toward the mother herself.

Mirabai composed many ecstatic songs which are still treasured in India; I translate one of them here: “If by bathing daily God could be realised Sooner would I be a whale in the deep; If by eating roots and fruits He could be known Gladly would I choose the form of a goat; If the counting of rosaries uncovered Him I would say my prayers on mammoth beads; If bowing before stone images unveiled Him A flinty mountain I would humbly worship; If by drinking milk the Lord could be imbibed Many calves and children would know Him; If abandoning one’s wife would summon God Would not thousands be eunuchs? Mirabai knows that to find the Divine One The only indispensable is Love.

How baffling you are, oh Church, and yet how I love you! How you have made me suffer, and yet how much I owe you! I would like to see you destroyed, and yet I need your presence. You have given me so much scandal and yet you have made me understand what sanctity is. I have seen nothing in the world more devoted to obscurity, more compromised, more false, and yet I have touched nothing more pure, more generous, more beautiful. How often I have wanted to shut the doors of my soul in your face, and how often I have prayed to die in the safety of your arms. No, I cannot free myself from you, because I am you, though not completely. And besides, where would I go? Would I establish another? I would not be able to establish it without the same faults, for they are the same faults I carry in me. And if I did establish another, it would be my Church, not the Church of Christ. I am old enough to know that I am no better than anyone else. …) The Church has the power to make me holy but it is made up, from the first to the last, only of sinners. And what sinners! It has the omnipotent and invincible power to renew the Miracle of the Eucharist, but is made up of men who are stumbling in the dark, who fight every day against the temptation of losing their faith. It brings a message of pure transparency but it is incarnated in slime, such is the substance of the world. It speaks of the sweetness of its Master, of its non-violence, but there was a time in history when it sent out its armies to disembowel the infidels and torture the heretics. It proclaims the message of evangelical poverty, and yet it does nothing but look for money and alliances with the powerful. Those who dream of something different from this are wasting their time and have to rethink it all. And this proves that they do not understand humanity. Because this is humanity, made visible by the Church, with all its flaws and its invincible courage, with the Faith that Christ has given it and with the love that Christ showers on it. When I was young, I did not understand why Jesus chose Peter as his successor, the first Pope, even though he abandoned Him. Now I am no longer surprised and I understand that by founding his church on the tomb of a traitor(…)He was warning each of us to remain humble, by making us aware of our fragility. (…) And what are bricks worth anyway? What matters is the promise of Christ, what matters is the cement that unites the bricks, which is the Holy Spirit. Only the Holy Spirit is capable of building the church with such poorly moulded bricks as are we. And that is where the mystery lies. This mixture of good and bad, of greatness and misery, of holiness and sin that makes up the church…this in reality am I .(…) The deep bond between God and His Church, is an intimate part of each one of us. (…)To each of us God says, as he says to his Church, “And I will betroth you to me forever” (Hosea 2,21). But at the same time he reminds us of reality: 'Your lewdness is like rust. I have tried to remove it in vain. There is so much that not even a flame will take it away' (Ezechiel 24, 12). But then there is even something more beautiful. The Holy Spirit who is Love, sees us as holy, immaculate, beautiful under our guises of thieves and adulterers. (…) It’s as if evil cannot touch the deepest part of mankind. He re-establishes our virginity no matter how many times we have prostituted our bodies, spirits and hearts. In this, God is truly God, the only one who can ‘make everything new again’. It is not so important that He will renew heaven and earth. What is most important is that He will renew our hearts. This is Christ’s work. This is the divine Spirit of the Church.

You absurd boy! Oh, Evelyn, I'm so thankful you've come, but what in the world has detained you? I've been sick with apprehension!" There was a quizzical gleam in the gentleman's eyes, but he said in accents of deep reproach: "Come, come, Mama - !" "It may be very well for you to say Come, come, Mama," she retorted, "but when you faithfully promised to return not a day later than -" She broke off, staring down at him in sudden doubt. Abandoning the portmanteau, the gentleman shrugged the greatcoat from his shoulder, pulled off his hat, and mounted the remaining stairs two at a time, saying still more reproachfully: "No, really, Mama! How can you be so unnatural a parent?" "Kit!" uttered his unnatural parent, in a smothered shriek. "Oh, my darling, my dearest son!

Awakeness is not moving back from, trying to explain, trying to fix, or get rid of. Awakeness, when it’s allowed to be experienced, is a deep love and caring for what is. Love is always throwing itself into the moment, here and now, fully abandoning itself into now. To be in relationship in this way is simple. It is humble. It is very intimate. Then you can meet another person in a whole different way.

Always in conjunction with his fantasies he saw the imperturbable, faintly questioning face in its mask-like symmetry. He felt a sudden shudder of self pity that was almost pleasurable, it was such a complete expression of his mood. It was a physical shudder; he was alone, abandoned, lost, hopeless, cold. Cold especially – a deep interior cold nothing could change. Although it was the basis of his unhappiness, this glacial deadness, he would cling to it always, because it was also the core of his being; he had built the being around it.

The memory may not change in form, but years of underlining give it a weight that can become tremendous. Each of the many, many times you are called to remember the cold of abandonment, the bars, and the loneliness, this experience says deep inside you, 'You see? That's the way life is, after all.

Darky Gardiner loathed Tiny, thought him a fool and would do anything to keep him alive. Because courage, survival, love--all these things didn't live in one man. They lived in them all or they died and every man with them; they had come to believe that to abandon one man was to abandon themselves.

Speaking truth to bullshit and practicing civility start with knowing ourselves and knowing the behaviors and issues that both push into our own BS or get in the way of being civil. If we go back to BRAVING and our trust checklist, these situations require a keen eye on: 1. Boundaries. What’s okay in a discussion and what’s not? How do you set a boundary when you realize you’re knee-deep in BS? 2. Reliability. Bullshitting is the abandonment of reliability. It’s hard to trust or be trusted when we BS too often. 3. Accountability. How do we hold ourself and others accountable for less BS and more honest debate? Less off-loading of emotion and more civility? 4. Vault. Civility honors confidentiality. BS ignores truth and opens the door to violations of confidentiality. 5. Integrity. How do we stay in our integrity when confronted with BS, and how do we stop in the midst of our own emotional moment to say, “You know what, I’m not sure this conversation is productive” or “I need to learn more about this issue”? 6. Nonjudgment. How do we stay out of judgment toward ourselves when the right thing to do is say, “I actually don’t know much about this. Tell me what you know and why it’s important to you.” How do we not go into “winner/loser” mode and instead see an opportunity for connection when someone says to us, “I don’t know anything about that issue”? 7. Generosity. What’s the most generous assumption we can make about the people around us? What boundaries have to be in place for us to be kinder and more tolerant? I know that the practice of speaking truth to bullshit while being civil feels like a paradox, but both are profoundly important parts of true belonging.

His tenderness had awakened something inside her that threatened to devastate, even as it promised to satisfy the deep-seated craving she had to be loved with a savagery that bordered on ruthless. And if she let herself accept that love, she would also have to live with the fear that it could be taken away.

The man I left in Irfut was never truly my father – none of his blood runs in my veins. Perhaps that’s why he abandoned me so easily to the Death Mandate. Even though he always claimed me as his own, something deep inside him must have whispered I wasn’t his. That I shared none of his flesh, none of his blood.

Rejection, betrayal, and abandonment are the emotions that the ego experiences after what we call the “fall,” the apparent original disconnect and separation from Source . . . Somewhere deep in the recesses of our mind is the memory of a rejection that was more than we could bear, and continue to run away from.

Valerie Jennings had clearly searched deep within her wardrobe for something suitably flattering, only to retrieve a frock of utter indifference to fashion. There had been an attempt to tame her hair, which seemed to have been abandoned, and the fuzzy results were clipped to the back of her head. "You look nice," said Hebe Jones.

There is nothing else for it, I shall have to solve my own problems. I always get the feeling that when I solve them for myself I shall have also solved them for a thousand other women. For that very reason, I must come to grips with myself. All this devouring of books from early youth has been nothing but laziness on my part. I allow others to formulate what I ought to be formulating myself. I keep seeking outside confirmation of what is hidden deep inside me, when I know that I can only reach clarity by using my own words. I really must abandon all that laziness, and particularly my inhibitions and insecurity, if I am ever to find myself, and through myself, find others. I must have clarity, and I must learn to accept myself. Everything feels so heavy inside me, and I want so much to feel light. For years I have bottled everything up, it all goes into some great reservoir, but it will have to come out again, or I shall know that I have lived in vain, that I have taken from mankind and given nothing back. I sometimes feel I am a parasite and that depresses me and makes me wonder if I lead any kind of useful life. Perhaps my purpose in life is to come to grips with myself, properly to grips with myself, with everything that bothers and tortures me and clamors for inner solution and formulation. For these problems are not just mine alone. And if at the end of a long life I am able to give some form to the chaos inside me, I may well have fulfilled my own small purpose.

The process of falling apart (the Coyolxauhqui process), of being wounded, is a sort of shamanic initiatory dismemberment that gives suffering a spiritual and soulful value. The shaman’s initiatory ordeal includes some type of death or dismemberment during the ecstatic trance journey. Torn apart into basic elements and then reconstructed, the shaman acquires the power of healing and returns to help the community. To be healed we must be dismembered, pulled apart. The healing occurs in disintegration, in the demotion of the ego as the self’s only authority.20 By connecting with our wounding, the imaginal journey makes it worthwhile. Healing images bring back the pieces, heal las rajaduras. As Hillman notes, healing is a deep change of attitude that involves an adjustment and abandonment of “ego-heroics.” It requires that we shift our perspective. La

There is no stillness, only change. Yesterday’s here is not today’s here. Yesterday’s here is somewhere in Russia, in a wilderness in Canada, a deep blue nowhere out in the middle of the Atlantic Ocean. It’s behind the sun, it’s in deep space, hundreds of thousands, millions of miles left behind. We can never wake up in the same place we went to sleep in. Our place in the universe, the universe itself, it all changes faster and faster by the second. Every one of us standing on this planet, we’re all moving forwards and we’re never ever coming back. The truth is, stillness is an idea, a dream. It’s the thought of the friendly, welcoming lights still shining in all the places we’ve been forced to abandon.

Something about the crisp, cool air, the twinkling carnival lights, and the scent of deep-fried food provided the perfect atmosphere for reckless teenage abandon.

An even worse memory followed: Gaëtan. He had abandoned her after all; it filled her with the kind of bone-deep disappointment she knew so well.

Anxious attachment stems from a deep sense of inner instability where old wounds make people anticipate that they will be abandoned again and again.

He had abandoned her after all; it filled her with the kind of bone-deep disappointment she knew so well.

There they are. The extreme definiteness with which they stand, now a brilliant white, again yellow, and in some lights red, imposes ideas of durability, of the emergence through the earth of some spiritual energy elsewhere dissipated in elegant trifles. But durability exists independently of our admiration. Although the beauty is sufficiently humane to weaken us, to stir the deep deposit of mud - memories, abandonments, regrets, sentimental devotions - the Parthenon is separate from all that; and if you consider how it has stood out at night, for centuries, you begin to connect the blaze (at midnight the glare is dazzling and the frieze almost invisible) with the idea that perhaps it is beauty alone that is immortal.

St. Thomas Aquinas deeply loved this beautiful chant thus understood. It is told of him that he could not keep back his tears when, during Compline of Lent, he chanted the antiphon: “In the midst of life we are in death: whom do we seek as our helper, but Thou, O Lord, who because of our sins art rightly incensed? Holy God, strong God, holy and merciful Savior, deliver us not up to a bitter death; abandon us not in the time of our old age, when our strength will abandon us.” This beautiful antiphon begs for the grace of final perseverance, the grace of graces, that of the predestined. How it should speak to the heart of the contemplative theologian, who has made a deep study of the tracts on Providence, predestination, and grace!

Human beings are interdependent. We need social connections and community in order to thrive, yet many of us live in such deep fear of disappointing other people that we compromise our own values and abandon our well-being in the process. The Laziness Lie actively encourages this painful self-erasure by teaching us that our value is defined by what we can do for other people.

I had taken up my quill to begin writing many times before now, but I always abandoned it quickly: each time I was overcome with fear. Yes, may God forgive me, but the letters of the alphabet frighten me terribly. They are sly, shameless demons—and dangerous! You open the inkwell, release them: they run off—and how will you ever get control of them again! They come to life, join, separate, ignore your commands, arrange themselves as they like on the paper—black, with tails and horns. You scream at them and implore them in vain: they do as they please. Prancing, pairing up shamelessly before you, they deceitfully expose what you did not wish to reveal, and they refuse to give voice to what is struggling, deep within your bowels, to come forth and speak to mankind.

Those who seek to undermine the existing structure,” he advised, must do two things. First, they must alter beneficiaries’ view of Social Security’s viability, because that would “make abandonment of the system look more attractive.”35 If you have ever seen a television ad showing older people with worried faces wondering if Social Security will be around when they need it, or heard a politician you think is opposed to the retirement program suddenly fretting about whether it will be there for you and others, listen more carefully the next time for a possible subliminal message.

To the friends I have abandoned: 
I am so sorry for cutting you off.
 Anxiety has found a home deep within my bones. 
I shake in marrow earthquakes; tremors send fissures through my soul.
 A love for you still exists; I feel it when I am most alone.
 This island I’ve become, it is not a permanent home.
It’s just hard to be around other people
 when I can hardly stand being in my own skin.

Tell me the best part of all your lives." She wanted to say When I found you, every time. But it wasn't as simple as that. It was hard even to think of them discretely. Her past lives began to swirl together and hiccup like the panels of a kaleidoscope. There was that beautiful moment in Tahiti when Lulu had tattooed Daniel's chest. And the way they'd abandoned a battle in ancient China because their love was more important than fighting any war. She could have listed a dozen sexy stolen moments, a dozen gorgeous, bittersweet kisses. Luce knew those weren't the best parts. The best part was now. That was what she would take with her from her journeys through the ages: He was worth everything to her and she was worth everything to him. The only way to experience that deep level of their love was to enter each new moment together, as if time were made of clouds. And if it came down to it during these next nine days, Luce knew that she and Daniel would risk everything for their love.

...to have a quiet and gentle spirit--a call given to women--would not mean I had to abandon all that I am, limp along in life, silence my personality in the name of obedience, but instead it meant that I could authentically be the woman God made me as, while anchored in the truth and controlled by the Spirit. When led by Him, when wanting to place my rights above His honor, humility would place its hand over my heart, keeping it still and settled with peace until what was worth being said or done happened in love. Out of a deep wanting for what belonged to God to be recognized and respected.

Then under the indifferent sky his spirit left the body with its ripped flesh, its infections, its weak and damaged nature. While the rain fell on his arms and legs, the part of him that still lived was unreachable. It was not his mind, but some other essence that was longing now for peace on a quiet, shadowed road where no guns sounded. The deep paths of darkness opened up for it, as they opened up for other men along the lines of dug earth, barely fifty yards apart. Then, as the fever in his abandoned body reached its height and he moved toward the welcome of oblivion, he heard a voice, not human, but clear and urgent. It was the sound of his life leaving him. Its tone was mocking. It offered him, instead of the peace he longed for, the possibility of return. At this late stage he could go back to his body and to the brutal perversion of life that was lived in the turned soil and torn flesh of the war; he could, if he made the effort of courage and will, come back to the awkward, compromised, and unconquerable existence that made up human life on earth. The voice was calling him; it appealed to his sense of shame and of curiosity unfulfilled: but if he did not heed it he would surely die.

Your friends and family may wonder how you could want someone so badly who has treated you poorly. What they don’t understand is that your partner’s leaving automatically aroused symbiotic feelings that had been stored deep in your emotional memory. You are left to cope with feelings that stem from psychobiological processes that operate independently of your conscious thought and beyond your immediate control.

Because courage, survival, love—all these things didn’t live in one man. They lived in them all or they died and every man with them; they had come to believe that to abandon one man was to abandon themselves.

Of course, we cannot deny the fact that many people live for a long time even though they idealize the parents who were once cruel to them. But we do not know how they contrived to come to terms with their own un-truth. Most of them passed it on unconsciously to the next generation. What we do know is that, at some point, the writers we have been discussing began to suspect their own truth. But isolated in a society that will always take the part of the parents, they were unable to find the courage to abandon their denial. Just how strong this social pressure can be is something that each and every one of us can experience for ourselves. Adults realizing that they were cruelly treated by their mothers in childhood and talking openly and frankly about that fact will invariably get the same response, from therapists as much as anyone else: “Yes, but she had a difficult time of it, and she did a lot for you. You shouldn’t condemn her; you shouldn’t see things in black and white and take a one-sided view of things. There’s no such thing as ideal parents, etc.” The impression we get is that the people who talk in this way are, in fact, defending their own mothers, though the person they are speaking to is not attacking them. This social pressure is much stronger than we tend to realize. So I hope very much that my discussion of these writers will not be understood as a criticism of their lack of courage. It is meant rather as a sympathetic portrayal of the tragedy of people unable in their isolation to admit their own personal truth, although they sensed it deep down in their own selves. I am writing this book in the hope of being able to reduce that isolation. In therapy, it is by no means unusual to encounter the loneliness of the small child that the adult once was. After all, therapy itself is usually conducted in a way that is also dictated by the Fourth Commandment.

An Ojibwa tradition seems relevant. It speaks of a comet that 'burned up the earth' in the remote past and that is destined to return: 'The star with the long, wide tail is going to destroy the world some day when it comes low again. That's the comet called Long-Tailed Heavenly Climbing Star. It came down here once, thousands of years ago. Just like the sun. It had radiation and burning heat in its tail ... Indian people were here before that happened, living on the earth. But things were wrong with nature on the earth, and a lot of people had abandoned the spiritual path. The Holy Spirit warned them a long time before the comet came. Medicine men told everyone to prepare. ... The comet burnt everything to the ground. There wasn't a thing left ... There is a prophecy that the comet will destroy the earth again. But it's a restoration. The greatest blessing this island [Turtle Island/America] will ever have. People don't listen to their spiritual guidance today. There will be signs in the sun, moon and stars when the comet comes down again.

Core Wound: People with BPD tend to be suffering from a deep wound of rejection or abandonment, which has planted an idea of inner defectiveness in them. This causes them to believe they are inherently worthless and unlovable—that they cannot be themselves, because no one will ever want that person. Note: People with BPD often think “being themselves” equates to being extremely emotional and sobbing, or being clingy and jealous, or manic and impulsive. So the protective self is on its best behavior (idealization period) until it feels safe, and then exposes these more and more dramatic qualities, until eventually people leave. But neither of these sides is who you truly are. They are both the protective self, one “perfect” and another “broken.” The protective self creates an infinite loop to keep you trapped and justify its own existence.

This was not going the way I wanted it to. I felt a desperate need to escape before I said something that would screw up my plans. Ren was the dark side, the forbidden fruit, my personal Delilah-the ultimate temptation. The question was…could I resist? I gave his knee a friendly pat and played my trump card…”I’m leaving.” “You’re what?” “I’m going home to Oregon. Mr. Kadam thinks it will be safer for me anyway, with Lokesh out there looking to kill us and all. Besides, you need time to figure out…stuff.” “If you’re leaving, then I’m going with you!” I smiled at him wryly. “That kind of defeats the purpose of me leaving. Don’t you think?” He slicked back his hair, let out a deep breath, then took my hand and looked intently into my eyes. “Kells, when are you going to accept the fact that we belong together?” I felt sick, like I was kicking a faithful puppy who only wanted to be loved. I looked out at the pool. After a moment, he sat back scowling and said menacingly, “I won’t let you leave.” Inside, I desperately wanted to take his hand and beg him to forgive me, to love me, but I steeled myself, dropped my hands in my lap, then implored, “Ren, please. You have to let me go. I need…I’m afraid…look, I just can’t be here, near you, when you change your mind.” “It’s not going to happen.” “it might. There’s a good chance.” He growled angrily. “There’s no chance!” “Well, my heart can’t take that risk, and I don’t want to put you in what can only be an awkward position. I’m sorry, Ren. I really am. I do want to be your friend, but I understand if you don’t want that. Of course, I’ll return when you need me, if you need me, to help you find the other three gifts. I wouldn’t abandon you or Kishan in that way. I just can’t stay here with you feeling obligated to pity-date me because you need me. But I’d never abandon your cause. I’ll always be there for you both, no matter what.” He spat out, “Pity-date! You? Kelsey, you can’t be serious!” “I am. Very, very serious. I’ll ask Mr. Kadam to make arrangements to send me back in the next few days.” He didn’t say another word. He just sat back in his chair. I could tell he was fuming mad, but I felt that, after a week or two, when he started getting back out in the world, he would come to appreciate my gesture. I looked away from him. “I’m very tired now. I’d like to go to bed.” I got up and headed to my room. Before I closed the sliding door, I asked, “Can I make one last request?” He sat there tight-lipped, his arms folded over his chest, with a tense, angry face. I sighed. Even infuriated he was beautiful. He said nothing so I went on, “It would be a lot easier on me if I didn’t see you, I mean as a man. I’ll try to avoid most of the house. It is yours after all, so I’ll stay in my room. If you see Mr. Kadam, please tell him I’d like to speak with him.” He didn’t respond. “Well, good-bye, Ren. Take care of yourself.” I tore my eyes away from him, shut the door, and drew the curtains. Take care of yourself? That was a lame goodbye. Tears welled in my eyes and blurred my vision. I was proud that I’d gotten through it without showing emotion. But, now, I felt like a steamroller had come along and flattened me.

The first time you tried to save people, you were certain of victory?" "Yes. In my pride, I knew I could not fail." "Then, in your mind, you were risking nothing. Are you certain of victory tonight?" Roman stared into the darkness of the booth. "No, I am not." "Then why are you risking your life?" Tears filled his eyes. "I cannot bear for them to risk their own. I...love them." The priest took a deep breath. "Then you have your answer. You do this not out of pride, but out of love. And since love comes from the Father, He has not abandoned you." Roman scoffed."You do not understand the magnitude of my sins." "Perhaps you do not understand the magnitude of God's forgiveness.

One morning she at last succeeded in helping him to the foot of the steps, trampling down the grass before him with her feet, and clearing a way for him through the briars, whose supple arms barred the last few yards. Then they slowly entered the wood of roses. It was indeed a very wood, with thickets of tall standard roses throwing out leafy clumps as big as trees, and enormous rose bushes impenetrable as copses of young oaks. Here, formerly, there had been a most marvellous collection of plants. But since the flower garden had been left in abandonment, everything had run wild, and a virgin forest had arisen, a forest of roses over-running the paths, crowded with wild offshoots, so mingled, so blended, that roses of every scent and hue seemed to blossom on the same stem. Creeping roses formed mossy carpets on the ground, while climbing roses clung to others like greedy ivy plants, and ascended in spindles of verdure, letting a shower of their loosened petals fall at the lightest breeze. Natural paths coursed through the wood — narrow footways, broad avenues, enchanting covered walks in which one strolled in the shade and scent. These led to glades and clearings, under bowers of small red roses, and between walls hung with tiny yellow ones. Some sunny nooks gleamed like green silken stuff embroidered with bright patterns; other shadier corners offered the seclusion of alcoves and an aroma of love, the balmy warmth, as it were, of a posy languishing on a woman’s bosom. The rose bushes had whispering voices too. And the rose bushes were full of songbirds’ nests. ‘We must take care not to lose ourselves,’ said Albine, as she entered the wood. ‘I did lose myself once, and the sun had set before I was able to free myself from the rose bushes which caught me by the skirt at every step.’ They had barely walked a few minutes, however, before Serge, worn out with fatigue, wished to sit down. He stretched himself upon the ground, and fell into deep slumber. Albine sat musing by his side. They were on the edge of a glade, near a narrow path which stretched away through the wood, streaked with flashes of sunlight, and, through a small round blue gap at its far end, revealed the sky. Other little paths led from the clearing into leafy recesses. The glade was formed of tall rose bushes rising one above the other with such a wealth of branches, such a tangle of thorny shoots, that big patches of foliage were caught aloft, and hung there tent-like, stretching out from bush to bush. Through the tiny apertures in the patches of leaves, which were suggestive of fine lace, the light

Reality. I am stuck. I am hostage to my own destination.  When I close my eyes, my wings can take me anywhere in the universe. I abandon myself and I soar. Where only the most profound and intense souls can withstand the sick atmospheres.

And then there is the black cat. Who has no other name than the Black Cat and who turned up almost a month ago. We did not realize he was going to be living here at first: he looked too well fed to be a stray, too old and jaunty to have been abandoned. He looked like a small panther, and he moved like a patch of night. One day, in the summer, he was lurking about our ramshackle porch: eight or nine years old, at a guess, male, greenish-yellow of eye, very friendly, quite unperturbable. I assumed he belonged to a neighboring farmer or household. I went away for a few weeks, to finish writing a book, and when I came home he was still on our porch, living in an old cat ben one of the children had found for him. He was, however, almost unrecognizable. Patches of fur had gone, and there were deep scratches on his gray skin. The tip of one ear was chewed away. There was a gash beneath one eye, s lice gone from one lip. He looked tired and thin.

The news filled me with such euphoria that for an instant I was numb. My ingrained self-censorship immediately started working: I registered the fact that there was an orgy of weeping going on around me, and that I had to come up with some suitable performance. There seemed nowhere to hide my lack of correct emotion except the shoulder of the woman in front of me, one of the student officials, who was apparently heartbroken. I swiftly buried my head in her shoulder and heaved appropriately. As so often in China, a bit of ritual did the trick. Sniveling heartily she made a movement as though she was going to turn around and embrace me I pressed my whole weight on her from behind to keep her in her place, hoping to give the impression that I was in a state of abandoned grief. In the days after Mao's death, I did a lot of thinking. I knew he was considered a philosopher, and I tried to think what his 'philosophy' really was. It seemed to me that its central principle was the need or the desire? for perpetual conflict. The core of his thinking seemed to be that human struggles were the motivating force of history and that in order to make history 'class enemies' had to be continuously created en masse. I wondered whether there were any other philosophers whose theories had led to the suffering and death of so many. I thought of the terror and misery to which the Chinese population had been subjected. For what? But Mao's theory might just be the extension of his personality. He was, it seemed to me, really a restless fight promoter by nature, and good at it. He understood ugly human instincts such as envy and resentment, and knew how to mobilize them for his ends. He ruled by getting people to hate each other. In doing so, he got ordinary Chinese to carry out many of the tasks undertaken in other dictatorships by professional elites. Mao had managed to turn the people into the ultimate weapon of dictatorship. That was why under him there was no real equivalent of the KGB in China. There was no need. In bringing out and nourishing the worst in people, Mao had created a moral wasteland and a land of hatred. But how much individual responsibility ordinary people should share, I could not decide. The other hallmark of Maoism, it seemed to me, was the reign of ignorance. Because of his calculation that the cultured class were an easy target for a population that was largely illiterate, because of his own deep resentment of formal education and the educated, because of his megalomania, which led to his scorn for the great figures of Chinese culture, and because of his contempt for the areas of Chinese civilization that he did not understand, such as architecture, art, and music, Mao destroyed much of the country's cultural heritage. He left behind not only a brutalized nation, but also an ugly land with little of its past glory remaining or appreciated. The Chinese seemed to be mourning Mao in a heartfelt fashion. But I wondered how many of their tears were genuine. People had practiced acting to such a degree that they confused it with their true feelings. Weeping for Mao was perhaps just another programmed act in their programmed lives. Yet the mood of the nation was unmistakably against continuing Mao's policies. Less than a month after his death, on 6 October, Mme Mao was arrested, along with the other members of the Gang of Four. They had no support from anyone not the army, not the police, not even their own guards. They had had only Mao. The Gang of Four had held power only because it was really a Gang of Five. When I heard about the ease with which the Four had been removed, I felt a wave of sadness. How could such a small group of second-rate tyrants ravage 900 million people for so long? But my main feeling was joy. The last tyrants of the Cultural Revolution were finally gone.

There will always be pain in this life. Always be people we care about who hurt us. But you can't abandon them or push them away every single time, or you'll always end up alone. Relationships are hard...but they're worth it. Forgiveness is worth it.

If collective access is revolutionary love without charity, how do we learn to love each other? How do we learn to do this love work of collective care that lifts us instead of abandons us, that grapples with all the deep ways in which care is complicated?

Expectations are evil" over and over again, is not going to eliminate them from your life. You will be able to get rid of them only by showing a keen interest in bringing about a change in yourself and abandoning the desire to bring a change in others. Once

Love is not complicated. It just 'is'. The complicated part is finding two souls who are feeling it as the same time in their lives... and for each other. Feeling it so deep that they're willing to fight every second of the day to keep it alive. That's the complicated part.

There was no denying that in our short time together Lena had struck hard and deep, carving out a space in my heart alongside my father—she was my first surrender to someone other than him. Like a fever reaching down every limb and muddling my mind, the ache of abandonment weakened my grip on the steering wheel and fuzzed the lanes of the highway. Loving my father was something innate—there when I was born, like the sun—but loving Lena took a leap of faith, and now that I’d lost her there were no bloodlines or primal bonds to harness the free fall.

At the heart of God is the desire to give and to forgive. Because of this, he set into motion the entire redemptive process that culminated in the cross and was confirmed in the resurrection. The usual notion of what Jesus did on the cross was something like this: people were so bad and so mean and God was so angry with them that he could not forgive them unless somebody big enough took the rap for the whole lot of them. Nothing could be further from the truth. Love, not anger, brought Jesus to the cross. Golgotha came as a result of God’s great desire to forgive, not his reluctance. Jesus knew that by his vicarious suffering he could actually absorb all the evil of humanity and so heal it, forgive it, redeem it. This is why Jesus refused the customary painkiller when it was offered him. He wanted to be completely alert for this greatest work of redemption. In a deep and mysterious way he was preparing to take on the collective sin of the human race. Since Jesus lives in the eternal now, this work was not just for those around him, but he took in all the violence, all the fear, all the sin of all the past, all the present, and all the future. This was his highest and most holy work, the work that makes confession and the forgiveness of sins possible…Some seem to think that when Jesus shouted “My God, my God, why hast thou forsaken me?” it was a moment of weakness (Mark 15:34). Not at all. This was his moment of greatest triumph. Jesus, who had walked in constant communion with the Father, now became so totally identified with humankind that he was the actual embodiment of sin. As Paul writes, “he made him to be sin who knew no sin (2 Cor. 5:21). Jesus succeeded in taking into himself all of the dark powers of this present evil age and defeated every one of them by the light of his presence. He accomplished such a total identification with the sin of the race that he experienced the abandonment of God. Only in that way could he redeem sin. It was indeed his moment of greatest triumph. Having accomplished this greatest of all his works, Jesus then took refreshment. “It is finished,” he announced. That is, this great work of redemption was completed. He could feel the last dregs of the misery of humankind flow through him and into the care of the Father. The last twinges of evil, hostility, anger, and fear drained out of him, and he was able to turn again into the light of God’s presence. “It is finished.” The task is complete. Soon after, he was free to give up his spirit to the father. …Without the cross the Discipline of confession would be only psychologically therapeutic. But it is so much more. It involves and objective change in our relationship with God and a subjective change in us. It is a means of healing and transforming the inner spirit.

What I’m making up, as I stand here waist-deep in smelly dream water, is the classic abandoned child’s scenario. They always figure that there was just a mix-up, that one day their real parents are going to show up and take them away to some place where everything’s magical and loving and perfect.

It was a dead swan. Its body lay contorted on the beach like an abandoned lover. I looked at the bird for a long time. There was no blood on its feathers, no sight of gunshot. Most likely, a late migrant from the north slapped silly by a ravenous Great Salt Lake. The swan may have drowned. I knelt beside the bird, took off my deerskin gloves, and began smoothing feathers. Its body was still limp—the swan had not been dead long. I lifted both wings out from under its belly and spread them on the sand. Untangling the long neck which was wrapped around itself was more difficult, but finally I was able to straighten it, resting the swan’s chin flat against the shore. The small dark eyes had sunk behind the yellow lores. It was a whistling swan. I looked for two black stones, found them, and placed them over the eyes like coins. They held. And, using my own saliva as my mother and grandmother had done to wash my face, I washed the swan’s black bill and feet until they shone like patent leather. I have no idea of the amount of time that passed in the preparation of the swan. What I remember most is lying next to its body and imagining the great white bird in flight. I imagined the great heart that propelled the bird forward day after day, night after night. Imagined the deep breaths taken as it lifted from the arctic tundra, the camaraderie within the flock. I imagined the stars seen and recognized on clear autumn nights as they navigated south. Imagined their silhouettes passing in front of the full face of the harvest moon. And I imagined the shimmering Great Salt Lake calling the swans down like a mother, the suddenness of the storm, the anguish of its separation. And I tried to listen to the stillness of its body. At dusk, I left the swan like a crucifix on the sand. I did not look back.

My eyes were covered and closed: eddying darkness seemed to swim round me, and reflection came in as black and confused a flow. Self-abandoned, relaxed, and effortless, I seemed to have laid me down in the dried-up bed of a great river; I heard a flood loosened in remote mountains, and felt the torrent come: to rise I had no will, to flee I had no strength. I lay faint, longing to be dead. One idea only still throbbed life-like within me--a remembrance of God: it begot an unuttered prayer: these words went wandering up and down in my rayless mind, as something that should be whispered, but no energy was found to express them-- "Be not far from me, for trouble is near: there is none to help." It was near: and as I had lifted no petition to Heaven to avert it--as I had neither joined my hands, nor bent my knees, nor moved my lips--it came: in full heavy swing the torrent poured over me. The whole consciousness of my life lorn, my love lost, my hope quenched, my faith death-struck, swayed full and mighty above me in one sullen mass. That bitter hour cannot be described: in truth, "the waters came into my soul; I sank in deep mire: I felt no standing; I came into deep waters; the floods overflowed me.

The boy who fed on nightmares The boy woke up from another awful nightmare. Bad memories from the past that he wanted to erase from his head were replayed in his dreams every night and haunted him nonstop. The boy was terrified of falling asleep. So one day, he went to the witch and begged: “Please get rid of all my bad memories, so that I won’t ever have a nightmare again. Then I will do everything you ask”. Years went by and the boy became an adult. He no longer had nightmares, but for some strange reason, he wasn’t happy at all. One night, a blood moon filled the night sky and the witch finally showed up again to take what he had promised in return for granting his wish. And he shouted at her with so much resentment. “All my bad memories are gone. But why... Why can’t I become happy?” Then the witch took his soul as they had promised and told him this: “Hurtful, painful memories. Memories of deep regrets. Memories of hurting others and being hurt. Memories of being abandoned. Only those with such memories buried in their hearts can become stronger, more passionate and emotionally flexible. And only those can attain happiness. So don’t forget any of it. Remember it all and overcome it. If you don’t overcome it, you’ll always be a kid whose soul never grows”.

I know that everyone is afraid. So am I. But where is your faith? It is times like this where we must cling to it. Elôm has not abandoned us, and I will not see us abandon Him.” Daniel drew a deep breath. What these men needed was a bit of hope and direction. It was too easy to feel helpless and that led to desperation.

The feeling of aloneness is the hardest feeling for all of us to feel. It causes such deep pain that we all work hard to protect ourselves from feeling it. When parents and other adults reject, shame, abandon, and abuse us as children, the pain of their abandonment is so unbearable that the Inner Adult disconnects from the Inner Child so as not to experience these feelings. Then the Inner Child not only feels alone and lonely in the world, but feels alone and empty inside as well, with no one inside to protect it from being hurt by others. As we grow up, the abandoned Inner Child learns to project onto others the internal experience of abandonment.

When we are born, and as we pass through childhood, adolescence, and the stages of adulthood, we are designed to anticipate a certain quality of welcome, engagement, touch, and reflection. In short, we expect what our deep-time ancestors experienced as their birthright, namely, the container of the village. We are born expecting a rich and sensuous relationship with the earth and communal rituals of celebration, grief, and healing that keep us in connection with the sacred. As T. S. Eliot wrote in The Waste Land “Once upon a time, we knew the world from birth.” This is our inheritance, our birthright, which has been lost and abandoned. The absence of these requirements haunts us, even if we can’t give them a name, and we feel their loss as an ache, a vague sadness that settles over us like a fog. This lack is simultaneously one of the primary sources of our grief and one of the reasons we find it difficult to grieve. On some level, we are waiting for the village to appear so we can fully acknowledge our sorrows.

Frozen grief occurs when we deliberately numb out and refuse to process our major losses. Frozen grief is essentially suppressed emotional pain (loss and abandonment) stored in the human body. Frozen grief torments drug addicts. Deep below the emotional surface of the drug addict who has yet to find recovery lies untold, suppressed pain and loss.

It's actually not true that our literary culture is nihilistic, at least not in the radical sense of Turgenev's Bazarov. For there are certain tendencies we believe are bad, qualities we hate and fear. Among these are sentimentality, naivete, archaism, fanaticism. It would probably be better to call our own art's culture now one of congenital skepticism. Our intelligentsia distrust strong belief, open conviction. Material passion is one thing, but idealogical passion disgusts us on some deep level. We believe that ideology is now the province of the rival SIGs and PACs all trying to get their slice of the big green pie...and, looking around us, we see that indeed it is so. But Frank's Dostoevsky would point out (or more like hop up and down and shake his fist and fly at us and shout) that if this is so, it's at least partly because we have abandoned the field. That we've abandoned it to fundamentalists whose pitiless rigidity and eagerness to judge show that they're clueless about the "Christian values" they would impose on others.

A surface desire is one that conflicts with our Knowing. We must ask our surface desires: What is the desire beneath this desire? Is it rest? Is it peace? Our deep desires are wise, true, beautiful, and things we can grant ourselves without abandoning our Knowing. Following our deep desire always returns us to integrity. If your desire feels wrong to you: Go deeper.

Goldfish in a glass bowl are harmless to the human mind, maybe even helpful to minds casting about for something, anything, to think about. But goldfish let loose, propagating themselves, worst of all surviving in what has to be a sessile eddy of the East River, somehow threaten us all. We do not like to think that life is possible under some conditions, especially the conditions of a Manhattan pond. There are four abandoned ties, any number of broken beer bottles, fourteen shoes and a single sneaker, and a visible layer, all over the surface, of that grayish-green film that settles on all New York surfaces. The mud at the banks of the pond is not proper country mud but reconstituted Manhattan landfill, ancient garbage, fossilized coffee grounds and grapefruit rind, the defecation of a city. For goldfish to be swimming in such water, streaking back and forth mysteriously in small schools, feeding, obviously feeding, looking as healthy and well-off as goldfish in the costliest kind of window-box aquarium, means something is wrong with our standards. It is, in some deep sense beyond words, insulting.

I lay still, enduring the pain. Before I knew it, tears were streaming down my cheeks—tears of pain and, even more, tears of despair. I don’t think you will ever be able to understand what it is like—the utter loneliness, the feeling of desperation—to be abandoned in a deep well in the middle of the desert at the edge of the world, overcome with intense pain in total darkness. I

During the years when I was so tortured, so sad, it was because I believed everything was about me. That something within myself—something unlovable—was causing people to want to inflict pain on me, to betray or abandon me. But if the universe has a center, I’m not it. The people in my family had deep issues and possible mental illnesses, and I happened to be there. In the crossfire.

These men suffer. Their anguish and despair has no limits or boundaries. They suffer in a society that does not want men �� to change, that does not want men to reconstruct masculinity so that the basis for the social formation of male identity is not rooted in an ethic of dom- ination. Rather than acknowledge the intensity of their suffering, they dissim- ulate. They pretend. They act as though they have power and privilege when they feel powerless. Inability to acknowledge the depths of male pain makes it difficult for males to challenge and change patriarchal masculinity. Broken emotional bonds with mothers and fathers, the traumas of emo- tional neglect and abandonment that so many males have experienced and been unable to name, have damaged and wounded the spirits of men. Many men are unable to speak their suffering. Like women, those who suffer the most cling to the very agents of their suffering, refusing to resist sexism or sexist oppression. Their refusal is rooted in the fear that their weakness will be exposed. They fear acknowledging the depths of their pain. As their pain intensifies, so does their need to do violence, to coercively dominate and abuse others. Barbara Deming explains: “I think the reason that men are so very violent is that they know, deep in themselves, that they’re acting a lie, and so they’re furious. You can’t be happy living a lie, and so they’re furious at being caught in the lie. But they don’t know how to break out of it, so they just go further into it.” For many men the moment of violent connection may be the only intimacy, the only attainable closeness, the only space where the agony is released. When feminist women insist that all men are powerful op- pressors who victimize from the location of power, they obscure the reality that many victimize from the location of victimization. The violence they do to others is usually a mirroring of the violence enacted upon and within the self.

A child will twist his own mind into knots to protect his image of a parent as caring, loving, committed. It never occurs to a child that a parent doesn’t have his best interest in mind. Why won’t a child speak his mind to a neglectful parent? Easy: he fears losing his sacred bond. He knows, on some deep level, that the cost of rebelling is abandonment, and no child will take the risk of that loss.

I sometimes feel the most for my clients who were “only” neglected, because it is so difficult to see neglect as hard core evidence. Most people remember little before they were four years old. And by that time, much of this kind of damage is done. It typically takes some very deep introspective work, to realize that current time flashback pain is a re-creation of how bad it felt to be emotionally abandoned.

Something was wrong with him - and down deep he'd known his whole life. Maybe the wards had even said something. (You are not right, boy.) Maybe the other children had. (What's wrong with you?) Maybe it had happened while he watched one child after another walk off with a family from the Eastern Villages, with a merchant or a farmer. (You know no one will ever take you, right?) Maybe he'd even said it to himself.

The collar of Lars of Tassla fell away and clattered onto the tiles. katriana felt unable to breathe. Her neck, so long encased with the symbol of Lars’ ownership of her, seemed paradoxically to be suddenly constricted. She felt naked. Naked and abandoned. Her head sank down to lie across the hardness of the anvil. Her entire body shook uncontrollably as she felt all security evaporate from her world. How many minutes she lay there she could not with any certainty say. Yet, eventually she became aware of one tiny point in the cruel world surrounding her. It was a scent. His scent. It entered her. It stroked inside her. It pulsed against her pain until she acknowledged its presence. Her eyes flicked open. And then she saw him there, sitting quietly beside her, watching her with all the intentness that she loved so much in him. His face was still set in the neutrality he reserved for formal times but his eyes were flashing with…with some emotion kept hidden behind his Master’s mask. katriana struggled to read the look flowing from deep inside his eyes. She awkwardly rose to kneel before her former Master. Her body and her breasts were offered. She could not do otherwise whether or not she wore his collar. (A Master's Dilemma, eXtasy)

Suppose she never got into art school, suppose she was not a painter after all? Suppose the talents which others had persuaded her she possessed were to abandon her overnight, or turn out to have been unreal all the time? Suppose she had to take a typing course or live with a word processor? I would die, she thought, I would kill myself or make myself die of grief. Already there was one great deep grief in her life.

In his last book, in 2005, Masterson does touch upon a variation of the abandonment depression in ’the three primary cornerstones of character work.’ For the borderline, a sense of abandonment arises from a question of ’competence’; for the narcissist, ’painful vulnerability’ rests on a sense of deep imperfection; and for the schizoid, there is ’danger’ in the possibility of not being able to make any connection at all.

Another dynamic aspect of the sexual conversion of basic needs is the pleasure of sexual orgasm itself. When one is shamed through abandonment, the pain is deep and profound. One feels worthless; one feels painfully diminished and exposed. When one experiences sexual stimulation and climax, one has available an all-encompassing and powerful pleasure. This pleasure can take the place of any other need. In a poignant passage, Kaufman sums up the process of converting all needs into sexuality. He writes: A young boy who learns never to need anything emotionally from his parents is . . . faced with a dilemma whenever he feels young, needy or otherwise insecure. If masturbating has been his principle source of good feeling . . . he may resort to masturbation in order to restore good feelings about self at times when he is experiencing needs quite unrelated to sexuality.

Although Lewis's Trilogy is too often portrayed as an uninformed and inaccurate attack on science, a closer look reveals that it is, in fact, a prophetic warning against scientism and an inspiring vision for a regenerate science. Lewis warns that scientism -- a caricature of science that rejects all moral goods except survival and abandons objective truth in favor of power -- will dehumanize us by stripping us of pity, happiness, and freedom.

Forcing new loans upon the bankrupt on condition that they shrink their income is nothing short of cruel and unusual punishment. Greece was never bailed out. With their ‘rescue’ loan and their troika of bailiffs enthusiastically slashing incomes, the EU and IMF effectively condemned Greece to a modern version of the Dickensian debtors’ prison and then threw away the key. Debtors’ prisons were ultimately abandoned because, despite their cruelty, they neither deterred the accumulation of new bad debts nor helped creditors get their money back. For capitalism to advance in the nineteenth century, the absurd notion that all debts are sacred had to be ditched and replaced with the notion of limited liability. After all, if all debts are guaranteed, why should lenders lend responsibly? And why should some debts carry a higher interest rate than other debts, reflecting the higher risk of going bad? Bankruptcy and debt write-downs became for capitalism what hell had always been for Christian dogma – unpleasant yet essential – but curiously bankruptcy-denial was revived in the twenty-first century to deal with the Greek state’s insolvency. Why? Did the EU and the IMF not realize what they were doing? They knew exactly what they were doing. Despite their meticulous propaganda, in which they insisted that they were trying to save Greece, to grant the Greek people a second chance, to help reform Greece’s chronically crooked state and so on, the world’s most powerful institutions and governments were under no illusions. […] Banks restructure the debt of stressed corporations every day, not out of philanthropy but out of enlightened self-interest. But the problem was that, now that we had accepted the EU–IMF bailout, we were no longer dealing with banks but with politicians who had lied to their parliaments to convince them to relieve the banks of Greece’s debt and take it on themselves. A debt restructuring would require them to go back to their parliaments and confess their earlier sin, something they would never do voluntarily, fearful of the repercussions. The only alternative was to continue the pretence by giving the Greek government another wad of money with which to pretend to meet its debt repayments to the EU and the IMF: a second bailout.

I can't live in the past, but the echoes of the past live on deep inside of the core of my being. I am learning to turn and face past experiences so that I may see them, touch them, feel them, bless them and finally own them. I am calling back the parts of myself that I abandoned when the pain was too strong and when life got 'too much'. I am accepting with Grace that my life is an exquisitely unique journey of mishap, magic and marvelous misadventure.

CLARITIES OF FAITH Not that there are no clarities in the life of faith. There are. Vast, soaring harmonies; deep, satisfying meanings; rich, textured experiences. But these clarities develop from within. They cannot be imposed from without. They cannot be hurried. It is not a matter of hurriedly arranging "dead things into a dead mosaic, but of living forces into a great equilibrium."' The clarities of faith are organic and personal, not mechanical and institutional. Faith invades the muddle; it does not eliminate it. Peace develops in the midst of chaos. Harmony is achieved slowly, quietly, unobtrusively-like the effects of salt and light. Such clarities result from a courageous commitment to God, not from controlling or being controlled by others. Such clarities come from adventuring deep into the mysteries of God's will and love, not by cautiously managing and moralizing in ways that minimize risk and guarantee self-importance. These clarities can only be experienced in acts of faith and only recognized with the eyes of faith. Jeremiah's life was brilliantly supplied with such clarities, but they were always surrounded by hopeless disarray. Sometimes devout and sometimes despairing, Jeremiah doubted himself and God. But these internal agonies never seemed to have interfered with his vocation and his commitment. He argued with God but he did not abandon him. He was clear

I reach around his body and cup his ass. When my hand finds the toy lodged there, I groan into his mouth. “Do it,” he pants. Everything begins to happen very fast. With a firm grasp, I remove the toy, while Wes slicks up my dick. He yanks me off the sofa’s back and braces himself against it. “Go,” he orders. I come up behind him and grip his hips, the head of my cock sliding between his taut ass cheeks. Just like the other night, I’m floored by the sensation of being skin to skin. There’s no barrier between my throbbing dick and his tight ass, and when I drive deep on the first stroke, we both groan with abandon. “Fuck me,” he demands when I go still. But I’m too busy savoring the incredible feeling of being inside him without a condom. I roll my hips and he growls like a grumpy bear. “I swear to God, Canning, if you don’t move, I’m gonna—” I pull out, then slam right back in. He makes a choked sound, his entire body trembling. “You’re gonna what?” I ask mockingly.

Why is the dance beautiful? Answer: because it is an unfree movement. Because the deep meaning of the dance is contained in its absolute, ecstatic submission, in the ideal non-freedom. If it is true that our ancestors would abandon themselves in dancing at the most inspired moments of their lives (religious mysteries, military parades), then it means only one thing: the instinct of non-freedom has been characteristic of human nature from ancient times, and we in our life of today, we are only consciously—

Hauling a deep, make-me-feel-sexy breath, she pinned on what she hoped was a coquettish smile, turned as smoothly as her bulky gown allowed, and found her previously pleasure-filled sightline newly blocked by sixfoot- and-change of home-grown Texas assholery. This particular example happened to have thick, wavy hair as dark as his heart, deep, soulful eyes as blue as the garter still circling her thigh, and a face that made angels weep. Probably after he’d screwed them senseless, knocked them up, and abandoned them with a wink and a smile.

To me the front is a mysterious whirlpool. Though I am in still water far away from its centre, I feel the whirl of the vortex sucking me slowly, irresistibly, inescapable into itself. From the earth, from the air, sustaining forces pour into us—mostly from the earth. To no man does the earth mean so much as to the soldier. When he presses himself down upon her long and powerfully, when he buries his face and his limbs deep in her from the fear of death by shell-fire, then she is his only friend, his brother, his mother; he stifles his terror and his cries in her silence and her security; she shelters him and releases him for ten seconds to live, to run, ten seconds of life; receives him again and often for ever. Earth!—Earth!—Earth! Earth with thy folds, and hollows, and holes, into which a man may fling himself and crouch down. In the spasm of terror, under the hailing of annihilation, in the bellowing death of the explosions, O Earth, thou grantest us the great resisting surge of new-won life. Our being, almost utterly carried away by the fury of the storm, streams back through our hands from thee, and we, thy redeemed ones, bury ourselves in thee, and through the long minutes in a mute agony of hope bite into thee with our lips! At the sound of the first droning of the shells we rush back, in one part of our being, a thousand years. By the animal instinct that is awakened in us we are led and protected. It is not conscious; it is far quicker, much more sure, less fallible, than consciousness. One cannot explain it. A man is walking along without thought or heed;—suddenly he throws himself down on the ground and a storm of fragments flies harmlessly over him;—yet he cannot remember either to have heard the shell coming or to have thought of flinging himself down. But had he not abandoned himself to the impulse he would now be a heap of mangled flesh. It is this other, this second sight in us, that has thrown us to the ground and saved us, without our knowing how. If it were not so, there would not be one man alive from Flanders to the Vosges. We march up, moody or good-tempered soldiers—we reach the zone where the front begins and become on the instant human animals. An

… Where are the ways through black wastes? God, do not abandon us! What are you summoning, God? Raise your hand up to the darkness above you, pray, despair, wring your hands, kneel, press your forehead into the dust, cry out, but do not name Him, do not look at Him. Leave Him without name and form. What should form the formless? Name the nameless? Step onto the great way and grasp what is nearest. Do not look out, do not want, but lift up your hands. The gifts of darkness are full of riddles. The way is open to whomever can continue in spite of riddles. Submit to the riddles and the thoroughly incomprehensible. There are dizzying bridges over the eternally deep abyss. But follow the riddles. Endure them, the terrible ones. It is still dark, and the terrible goes on growing. Lost and swallowed by the streams of procreating life, we approach the overpowering, inhuman forces that are busily creating what is to come. How much future the depths carry! Are not the threads spun down there over millennia? Protect the riddles, bear them in your heart, warm them, be pregnant with them. Thus you carry the future. The tension of the future is unbearable in us. It must break through the narrow cracks, it must force new ways. You want to cast off the burden, you want to escape the inescapable. Running away is deception and detour. Shut your eyes so that you do not see the manifold, the outwardly plural, the tearing away and the tempting. There is only way and that is your way; there is only one salvation and that is your salvation. Why are you looking around for help? Do you believe that help will come from outside? What is to come will be created in you and from you. Hence look into yourself. Do not compare, do not measure. No other way is like yours. All other ways deceive and tempt you. You must fulfil the way that is in you. Oh, that all men and all their ways become strange to you! Thus might you find them again within yourself and recognize their ways. But what weakness! What doubt! What fear! You will not bear going your way. You always want to have at least one foot on paths not your own to avoid the great solitude! So that maternal comfort is always with you! So that someone acknowledges you, recognizes you, bestows trust in you, comforts you, encourages you. So that someone pulls you over onto their path, where you stray from yourself, and where it is easier for you to set yourself aside. As if you were not yourself! Who should accomplish your deeds? Who should carry your virtues and your vices? You do not come to an end with your life, and the dead will besiege you terribly to live your unlived life. Everything must be fulfilled. Time is of the essence, so why do you want to pile up the lived and let the unlived rot?

Deep down, the young are lonelier than the old.” I read this in a book somewhere and it’s stuck in my mind. As far as I can tell, it’s true. So if you’re wondering whether it’s harder for the adults here than for the children, the answer is no, it’s certainly not. Older people have an opinion about everything and are sure of themselves and their actions. It’s twice as hard for us young people to hold on to our opinions at a time when ideals are being shattered and destroyed, when the worst side of human nature predominates, when everyone has come to doubt truth, justice and God. Anyone who claims that the older folks have a more difficult time in the Annex doesn’t realize that the problems have a far greater impact on us. We’re much too young to deal with these problems, but they keep thrusting themselves on us until, finally, we’re forced to think up a solution, though most of the time our solutions crumble when faced with the facts. It’s difficult in times like these: ideals, dreams and cherished hopes rise within us, only to be crushed by grim reality. It’s a wonder I haven’t abandoned all my ideals, they seem so absurd and impractical. Yet I cling to them because I still believe, in spite of everything, that people are truly good at heart. It’s utterly impossible for me to build my life on a foundation of chaos, suffering and death. I see the world being slowly transformed into a wilderness, I hear the approaching thunder that, one day, will destroy us too, I feel the suffering of millions. And yet, when I look up at the sky, I somehow feel that everything will change for the better, that this cruelty too will end, that peace and tranquility will return once more.

Voters who throw their emotional weight into elections they know deep down inside won’t produce real change in their lives are also indulging in a kind of fantasy. That’s why voters still dream of politicians whose primary goal is to effectively govern and maintain a thriving first world society with great international ambitions. What voters don’t realize, or don’t want to realize, is that that dream was abandoned long ago by this country’s leaders, who know the more prosaic reality and are looking beyond the fantasy, into the future, at an America plummeted into third world status.

Codependents may: think and feel responsible for other people—for other people’s feelings, thoughts, actions, choices, wants, needs, well-being, lack of well-being, and ultimate destiny. feel anxiety, pity, and guilt when other people have a problem. feel compelled—almost forced—to help that person solve the problem, such as offering unwanted advice, giving a rapid-fire series of suggestions, or fixing feelings. feel angry when their help isn’t effective. anticipate other people’s needs. wonder why others don’t do the same for them. find themselves saying yes when they mean no, doing things they don’t really want to be doing, doing more than their fair share of the work, and doing things other people are capable of doing for themselves. not know what they want and need or, if they do, tell themselves what they want and need is not important. try to please others instead of themselves. find it easier to feel and express anger about injustices done to others, rather than injustices done to themselves. feel safest when giving. feel insecure and guilty when somebody gives to them. feel sad because they spend their whole lives giving to other people and nobody gives to them. find themselves attracted to needy people. find needy people attracted to them. feel bored, empty, and worthless if they don’t have a crisis in their lives, a problem to solve, or someone to help. abandon their routine to respond to or do something for somebody else. overcommit themselves. feel harried and pressured. believe deep inside other people are somehow responsible for them. blame others for the spot the codependents are in. say other people make the codependents feel the way they do. believe other people are making them crazy. feel angry, victimized, unappreciated, and used. find other people become impatient or angry with them for all the preceding characteristics. LOW

Secure attachment reflects the deep emotional bond that forms in the first months of life between an infant and the primary caregiver when the child feels consistently loved and cared for. The caregiver conveys in many ways that the child is safe, protected, and valued: by holding, skin-to-skin touching, kissing, and hugging; by loving gazes and facial expressions; by safe, rhythmic gestures and vocal sounds; by timely attention to the infant’s needs; and by smiling, laughing, and having fun with the child. Through repeated encounters that are sensitive to the child’s needs, the child learns that the caregiver is available and responsive, and will not abandon her.

Mirabai composed many ecstatic songs, which are still treasured in India. I translate one of them here: If by bathing daily God could be realized Sooner would I be a whale in the deep; If by eating roots and fruits He could be known Gladly would I choose the form of a goat; If the counting of rosaries uncovered Him I would say my prayers on mammoth beads; If bowing before stone images unveiled Him A flinty mountain I would humbly worship; If by drinking milk the Lord could be imbibed Many calves and children would know Him; If abandoning one’s wife could summon God Would not thousands be eunuchs? Mirabai knows that to find the Divine One The only indispensable is Love. Several

There is a logic to the shapes of lives and relationships, and that logic is embedded in the stuff of existence. The lover does not awake one morning convinced he would rather be an engineer. The musician does not abandon her keyboard without regrets. The CEO does not surrender wealth. Or if he does, he will find it easier to give up everything, find a cave in the mountains and become a philosopher than to simply downscale his life-style. You see? We are all of us living stories that on some deep level give us satisfaction. If we are unhappy with our stories, that is not enough to free us from them. We must find other stories that flow naturally from those we have been living.

God now again intervenes with his consolation, since it would be impossible to live in that state of abandonment. He returns to encourage the soul with the touch of his gentleness. The soul accepts that touch with gratitude. But it has become so timid through the blows it has received that it dare not ask anything more. Deep down the soul has understood that it must let itself be carried, that it must abandon itself to its Savior, that alone it can do nothing, that God can do everything. And if it remains still and motionless, as though bound in the faithfulness of God, it will quickly realize that things have changed, and that its progress, though still painful, is in the right direction.

13. If the goal is to build up one's sexual energy, what's the harm of sleeping with a lot of different women (or men) to increase your ching chi? Chia: The goal is not to build up one's sexual energy—it is to transform raw sexual energy into a refined subtle energy. Sex is only one means of doing that. Promiscuity can easily lower your energy if you choose partners with moral or physical weakness. If you lie with degenerates, it may hurt you, in that you can temporarily acquire your partner's vileness. By exchanging subtle energy, you actually absorb the other's substance. You become the other person and assume new karmic burdens. This is why old couples resemble each other so closely: they have exchanged so much energy that they are made of the same life-stuff. This practice accelerates this union, but elevates it to a higher level of spiritual experience. So the best advice I can give is to never compromise your integrity of body, mind and spirit. In choosing a lover you are choosing your destiny, so make sure you love the woman with whom you have sex. Then you will be in harmony with what flows from the exchange and your actions will be proper. If you think you can love two women at once, be ready to spend double the chi to transform and balance their energy. I doubt if many men can really do that and feel deep serenity. For the sake of simplicity, limit yourself to one woman at a time. It takes a lot of time and energy to cultivate the subtle energies to a deep level. It is impossible to define love precisely. You have to consult your inner voice. But cultivating your chi energy sensitizes you to your conscience. What was a distant whisper before may become a very loud voice. For your own sake, do not abandon your integrity for the sake of physical pleasure or the pretense that you are doing deep spiritual exercises. If you sleep with one whom you don't love, your subtle energies will not be in balance and psychic warfare can begin. This will take its toll no matter how far apart you are physically until you sever or heal the psychic connection. It's better to be honest in the beginning. For the same reason make love only when you feel true tenderness within yourself. Your power to love will thus grow stronger. Selfish or manipulative use of sex even with someone with whom you are in love can cause great disharmony. If you feel unable to use your sexual power lovingly, then do not use it at all! Sex is a gleaming, sharp, two-edged sword, a healing tool that can quickly become a weapon. If used for base purposes, it cuts you mercilessly. If you haven't found a partner with whom you can be truly gentle, then simply touch no one. Go back to building your internal energy and when it gets high you will either attract a quality lover or learn a deeper level within yourself.

It had all started, or begun to snowball rather, when my father had run off and left my mother and me some months before; we’d never liked him much, and my mother and I were generally much happier without him, but other people seemed shocked and distressed at the abrupt way he’d abandoned us (without money, child support, or forwarding address), and the teachers at my school on the Upper West Side had been so sorry for me, so eager to extend their understanding and support, that they’d given me—a scholarship student—all sorts of special allowances and delayed deadlines and second and third chances: feeding out the rope, over a matter of months, until I’d managed to lower myself into a very deep hole.

In times of great stress,” he began, “men are too apt to abandon too much of their past social devices and venture too far upon uncharted courses. And the consequence has always been reaction, sometimes disaster.” He stepped into the deep past to begin his allusive journey with the examples of Tiberius Gracchus, a populist leader, and Julius Caesar. “Half-educated statesmen today swing violently away from the ideal purpose of the first Gracchus and think they find salvation for their troubled fellows in the arbitrary modes of the man who fell an easy victim to the cheap devices of the lewd Cleopatra.” They forget, he said, that “the Caesars succeeded only for a short moment as measured by the test of history.

As they’re walking on the beach, in the dark sky above the person’s life is played out for them to see. As each scene is played, like a movie reel, the person notices that two sets of footprints were left in the sand behind them. And as they continued, every new scene brought with it a trail of their footprints.” Poppy’s attention honed in on our footprints. “When all the scenes had been played, the person looks back on the trail of footprints and notices something strange. They notice that during the saddest, or most despairing times of their life, there was only one set of footprints. For happier times there was always two sets.” My eyebrows furrowed, wondering where the story was headed. Poppy lifted her chin and blinked in the bright glare of the sun. With watery eyes, she looked at me and continued. “The person is really troubled by this. The Lord said that, when a person dedicates their life to Him, He would walk with them through all the ups and downs. The person then asked the Lord: why, at the worst points of their life, did He abandon them? Why did He leave?” An expression of deep comfort washed over Poppy’s face. “And what?” I prompted. “What does the Lord say?” A single tear fell from her eye. “He tells the person that He had walked with them their whole life through. But, He explains, the times where there is only a single set of footprints were not when He walked beside them, but instead, when He carried them.

Get your sticky fingers away from my cookies,” Ben ordered, without turning his head, to see Jaxton trying to steal one from the cooking tray. “You weren't saying that last night,” Jaxton retaliated, coming up to Ben's side, to give him a nudge. They were both smiling, while looking down at the counter, where Ben was making his delicious rosemary cookies. “In fact, I seem to remember you grabbing my sticky fingers and putting them in your mouth,” he teased, speaking quietly, so that Lyon wouldn't hear them at the other side of the room. Ben turned to Jaxton and abandoned his baking, to catch his face in flour covered hands and plant a deep kiss on his lips. Jaxton opened his mouth, in acceptance of his kiss. ~ From the Heart

If someone dies of anything other than extreme old age and natural causes, and often even then the death leaves a great void in the lives of the survivors, an emptiness like an abandoned mine that can never be filled. A deep chasm. If you're lucky, you might be able to cover it with plywood and rebar, to surround it with chain link and "Danger" signs, but at best, these are only ever temporary remedies, patches that might briefly hold up to the storms that will come and come again until the ground around the chasm grows so weakened and diminished that to approach the emptiness becomes ever more dangerous. And that's if you're lucky. If you're not, then the loss leaves a void as dark and desolate as a black hole, with a gravity so great that no light can escape.

But everywhere dark shapes were already melting into the night, seeking asylum in the undergrowth and the jungle. Those not caught in the first haul headed for the mountains, stealing canoes and boats to make their way upstream; they were unarmed, almost naked, but determined to return to the way of life of their ancestors, somewhere the whites would not be able reach them. As they passed the outlying plantations, they spread the news amongst their own people, and ten, twenty, more men would abandon their work, deserting the fields of indigo and clover, to swell the numbers of the runaways. And in parties of one hundred, two hundred at a time, followed by their wives carrying children, they moved off into the interior, through thickets and crags, in search of a place they could build a palisade. As they fled they scattered mullein seeds in the streams and rivulets, so that fish would be poisoned and infect the water with their miasma as they putrefied. Beyond this torrent, beyond that mountain clothed in waterfalls, Africa would begin again; they would go back to forgotten tongues, to the rites of circumcision, to the worship of the earlier gods, who had preceded the recent gods of Christianity. The undergrowth closed behind men who were retracing the course of history, to regain an age when Creation had been ruled by the fertile Venus, with her huge breasts and her ample belly, who was worshipped in deep caves where a hand was haltingly tracing its first configurations of the activities of the chase, and of ceremonies dedicated to the stars.

Can I ask you something, Vivian?” he said after a while. “Certainly.” “Does it make you happy?” “Being with all those men, you mean?” “Yes.” I gave this question real consideration. He hadn’t asked it in an accusing way. I think he genuinely wished to comprehend me. And I’m not sure I’d ever pondered it before. I didn’t want to take the question lightly. “It makes me satisfied, Frank,” I finally replied. “It’s like this: I believe I have a certain darkness within me, that nobody can see. It’s always in there, far out of reach. And being with all those different men—it satisfies that darkness.” “Okay,” Frank said. “I think I can maybe understand that.” I had never before spoken this vulnerably about myself. I had never before tried to put words to my experience. But still, I felt that my words fell short. How could I explain that by “darkness” I didn’t mean “sin” or “evil”—I only meant that there was a place within my imagination so fathomlessly deep that the light of the real world could never touch it. Nothing but sex had ever been able to reach it. This place within me was prehuman, almost. Certainly, it was precivilization. It was a place beyond language. Friendship could not reach it. My creative endeavors could not reach it. Awe and joy could not reach it. This hidden part of me could only be reached through sexual intercourse. And when a man went to that darkest, secret place within me, I felt as though I had landed in the very beginning of myself. Curiously, it was in that place of dark abandon where I felt the least sullied and most true.

In the deep woods of the far North, under feathery leaves of fern, was a great fairyland of merry elves, sometimes called forest brownies. These elves lived joyfully. They had everything at hand and did not need to worry much about living. Berries and nuts grew plentiful in the forest. Rivers and springs provided the elves with crystal water. Flowers prepared them drink from their flavorful juices, which the munchkins loved greatly. At midnight the elves climbed into flower cups and drank drops of their sweet water with much delight. Every elf would tell a wonderful fairy tale to the flower to thank it for the treat. Despite this abundance, the pixies did not sit back and do nothing. They tinkered with their tasks all day long. They cleaned their houses. They swung on tree branches and swam in forested streams. Together with the early birds, they welcomed the sunrise, listened to the thunder growling, the whispering of leaves and blades of grass, and the conversations of the animals. The birds told them about warm countries, sunbeams whispered of distant seas, and the moon spoke of treasures hidden deeply in the earth. In winter, the elves lived in abandoned nests and hollows. Every sunny day they came out of their burrows and made the forest ring with their happy shouts, throwing tiny snowballs in all directions and building snowmen as small as the pinky finger of a little girl. The munchkins thought they were giants five times as large as them. With the first breath of spring, the elves left their winter residences and moved to the cups of the snowdrop flowers. Looking around, they watched the snow as it turned black and melted. They kept an eye on the blossoming of hazel trees while the leaves were still sleeping in their warm buds. They observed squirrels moving their last winter supplies from storage back to their homes. Gnomes welcomed the birds coming back to their old nests, where the elves lived during winters. Little by little, the forest once more grew green. One moonlight night, elves were sitting at an old willow tree and listening to mermaids singing about their underwater kingdom. “Brothers! Where is Murzilka? He has not been around for a long time!” said one of the elves, Father Beardie, who had a long white beard. He was older than others and well respected in his striped stocking cap. “I’m here,” a snotty voice arose, and Murzilka himself, nicknamed Feather Head, jumped from the top of the tree. All the brothers loved Murzilka, but thought he was lazy, as he actually was. Also, he loved to dress in a tailcoat, tall black hat, boots with narrow toes, a cane and a single eyeglass, being very proud of that look. “Do you know where I’m coming from? The very Arctic Ocean!” roared he. Usually, his words were hard to believe. That time, though, his announcement sounded so marvelous that all elves around him were agape with wonder. “You were there, really? Were you? How did you get there?” asked the sprites. “As easy as ABC! I came by the fox one day and caught her packing her things to visit her cousin, a silver fox who lives by the Arctic Ocean. “Take me with you,” I said to the fox. “Oh, no, you’ll freeze there! You know, it’s cold there!” she said. “Come on.” I said. “What are you talking about? What cold? Summer is here.” “Here we have summer, but there they have winter,” she answered. “No,” I thought. “She must be lying because she does not want to give me a ride.” Without telling her a word, I jumped upon her back and hid in her bushy fur, so even Father Frost could not find me. Like it or not, she had to take me with her. We ran for a long time. Another forest followed our woods, and then a boundless plain opened, a swamp covered with lichen and moss. Despite the intense heat, it had not entirely thawed. “This is tundra,” said my fellow traveler. “Tundra? What is tundra?” asked I. “Tundra is a huge, forever frozen wetland covering the entire coast of the Arctic Ocean.

[M]ost Americans are still drawing some water from the Christian well. But a growing number are inventing their own versions of what Christianity means, abandoning the nuances of traditional theology in favor of religions that stroke their egos and indulge or even celebrate their worst impulses. . . . Both doubters and believers stand to lose if religion in the age of heresy turns out to be complicit in our fragmented communities, our collapsing families, our political polarization, and our weakened social ties. Both doubters and believers will inevitably suffer from a religious culture that supplies more moral license than moral correction, more self-satisfaction than self-examination, more comfort than chastisement. . . . Many of the overlapping crises in American life . . . can be traced to the impulse to emphasize one particular element of traditional Christianity—one insight, one doctrine, one teaching or tradition—at the expense of all the others. The goal is always progress: a belief system that’s simpler or more reasonable, more authentic or more up-to-date. Yet the results often vindicate the older Christian synthesis. Heresy sets out to be simpler and more appealing and more rational, but it often ends up being more extreme. . . . The boast of Christian orthodoxy . . . has always been its fidelity to the whole of Jesus. Its dogmas and definitions seek to encompass the seeming contradictions in the gospel narratives rather than evading them. . . . These [heretical] simplifications have usually required telling a somewhat different story about Jesus than the one told across the books of the New Testament. Sometimes this retelling has involved thinning out the Christian canon, eliminating tensions by subtracting them. . . . More often, though, it’s been achieved by straightforwardly rewriting or even inventing crucial portions of the New Testament account. . . . “Religious man was born to be saved,” [Philip Rieff] wrote, but “psychological man is born to be pleased.” . . . In 2005, . . . . Smith and Denton found no evidence of real secularization among their subjects: 97 percent of teenagers professed some sort of belief in the divine, 71 percent reported feeling either “very” or “somewhat” close to God, and the vast majority self-identified as Christian. There was no sign of deep alienation from their parents’ churches, no evidence that the teenagers in the survey were poised to convert outright to Buddhism or Islam, and no sign that real atheism was making deep inroads among the young. But neither was there any evidence of a recognizably orthodox Christian faith. “American Christianity,” Smith and Denton suggested, is “either degenerating into a pathetic version of itself,” or else is “actively being colonized and displaced by a quite different religious faith.” They continued: “Most religious teenagers either do not really comprehend what their own religious traditions say they are supposed to believe, or they do understand it and simply do not care to believe it.” . . . An ego that’s never wounded, never trammeled or traduced—and that’s taught to regard its deepest impulses as the promptings of the divine spirit—can easily turn out to be an ego that never learns sympathy, compassion, or real wisdom. And when contentment becomes an end unto itself, the way that human contents express themselves can look an awful lot like vanity and decadence. . . . For all their claims to ancient wisdom, there’s nothing remotely countercultural about the Tolles and Winfreys and Chopras. They’re telling an affluent, appetitive society exactly what it wants to hear: that all of its deepest desires are really God’s desires, and that He wouldn’t dream of judging. This message encourages us to justify our sins by spiritualizing them. . . . Our vaunted religiosity is real enough, but our ostensible Christian piety doesn’t have the consequences a casual observer might expect. . . . We nod to God, and then we do as we please.

The doorway into the silent land is a wound. Silence lays bare this wound. We do not journey far along the spiritual path before we get some sense of the wound of the human condition, and this is precisely why not a few abandon a contemplative practice like meditation as soon as it begins to expose this wound; they move on instead to some spiritual entertainment that will maintain distraction. Perhaps this is why the weak and wounded, who know very well the vulnerability of the human condition, often have an aptitude for discovering silence and can sense the wholeness and healing that ground this wound. There is something seductive about the contemplative path. “I am going to seduce her and lead her into the desert and speak to her heart” (Hosea 2:14), says Yahweh to Israel. It is tempting to think it is a superior path. More often, however, the seduction is to think we can use our practice of contemplation as a way to avoid facing our woundedness: if we can just go deeply enough into contemplation, we won’t struggle any longer. It is common enough to find people taking a cosmetic view of contemplation, and then, after considerable time and dedication to contemplative practice, discover that they still have the same old warts and struggles they hoped contemplation would remove or hide. They think that somewhere they must have gone wrong. Certainly there is deep conversion, healing, and unspeakable wholeness to be discovered along the contemplative path. The paradox, however, is that this healing is revealed when we discover that our wound and the wound of God are one wound.

He suddenly recalled the famous myth from Plato's Symposium: People were hermaphrodites until God split them in two, and now all the halves wander the world oer seeking one another. Love is the longing for the half of ourselves we have lost. Let us suppose that such is the case, that somewhere in the world each of us has a partner who once formed part of our body. Tomas's other part is the young woman he dreamed about. The trouble is, man does not find the other part of himself. Instead, he is sent Tereza in a bulrush basket. But what happens if he nevertheless later meets the one who was meant for him, the other part of himself? Whom is he to prefer? The woman from the bulrush basket or the woman from Plato's myth? He tried to picture himself living in an ideal world with the young woman from the dream. He sees Tereza walking past the open windows of their ideal house. She is alone and stops to look at him with an infinitely sad expression in her eyes. He cannot withstand her glance. Again, he feels her pain in his own heart. Again, he falls prey to compassion and sinks deep into her soul. He leaps out of the window, but she tells him bitterly to stay where he feels happy, making those abrupt, angular movements that so annoyed and displeased him. He grabs her nervous hands and presses them between his own to calm them. And he knows that time and time again he will abandon the house of his happiness, time and time again abandon his paradise and the woman from his dream and betray the "Es muss sein!" of his love to go off with Tereza, the woman born of six laughable fortuities.

WHAT IT LOOKS LIKE TO US AND THE WORDS WE USE All these great barns out here in the outskirts, black creosote boards knee-deep in the bluegrass. They look so artfully abandoned, even in use. You say they look like arks after the sea’s dried up, I say they look like pirate ships, and I think of that walk in my valley where J said, You don’t believe in God? And I said, No. I believe in this connection we all have to nature, to each other, to the universe. And she said, Yeah, God. And how we stood there, low beasts among the white oaks, Spanish moss, and spider webs, obsidian shards stuck in our pockets, woodpecker flurry, and I refused to call it so. So instead, we looked up at the unruly sky, its clouds in simple animal shapes we could name though we knew they were really just clouds— disorderly, and marvelous, and ours.

In most sciences, there are few findings more prized than a counterintuitive result. It shows something surprising and forces us to reconsider our often tacit assumptions. In philosophy of mind, a counterintuitive “result” (e.g., a mind-boggling implication of somebody’s “theory” of perception, memory, consciousness, or whatever) is typically taken as tantamount to a refutation. This affection for one’s current intuitions, sometimes amounting (as we saw in the previous chapter) to a refusal even to consider alternative perspectives, installs deep conservatism in the methods of philosophers. Conservatism can be a good thing, but only if it is acknowledged. By all means, let’s not abandon perfectly good and familiar intuitions without a fight, but let’s recognize that the intuitions that are initially used to frame the issues may not live to settle the issues.

As a result of the experience of consistent parental love and caring throughout childhood, such fortunate children will enter adulthood not only with a deep internal sense of their own value but also with a deep internal sense of security. All children are terrified of abandonment, and with good reason. This fear of abandonment begins around the age of six months, as soon as the child is able to perceive itself to be an individual, separate from its parents. For with this perception of itself as an individual comes the realization that as an individual it is quite helpless, totally dependent and totally at the mercy of its parents for all forms of sustenance and means of survival. To the child, abandonment by its parents is the equivalent of death. Most parents, even when they are otherwise relatively ignorant or callous, are instinctively sensitive to their children’s fear of abandonment and will therefore, day in and day out, hundreds and thousands of times, offer their children needed reassurance: “You know Mommy and Daddy aren’t going to leave you behind”; “Of course Mommy and Daddy will come back to get you”; “Mommy and Daddy aren’t going to forget about you.” If these words are matched by deeds, month in and month out, year in and year out, by the time of adolescence the child will have lost the fear of abandonment and in its stead will have a deep inner feeling that the world is a safe place in which to be and protection will be there when it is needed. With this internal sense of the consistent safety of the world, such a child is free to delay gratification of one kind or another, secure in the knowledge that the opportunity for gratification, like home and parents, is always there, available when needed.

On such occasions, something unknown compels me, almost tears me away from the warm fireside. There is no reluctance or hesitation: I gladly go to meet the mes- senger from the ends of the earth (in most cases he has some connection with death or pleasure or instinct) and, in the instant of my departure, I abandon everything that is comfortable and familiar. In the past, though, the voice that had called me from without had not corresponded precisely to the voice from within. This, I believe, is because I was unable to meet the call from without with my body, managing barely to do so with words instead. I was familiar, it is true, with the sweet pain that occurred when it became entangled in the complex mesh of ideas, but I was ignorant as yet of the deep-rooted joy produced when the two types of summons, meeting in the body, find themselves perfectly matched.

By the 1950s, most Republicans had accommodated themselves to New Deal–era health and safety regulations, and the Northeast and the Midwest produced scores of Republicans who were on the liberal end of the spectrum when it came to issues like conservation and civil rights. Southerners, meanwhile, constituted one of the Democratic Party’s most powerful blocs, combining a deep-rooted cultural conservatism with an adamant refusal to recognize the rights of African Americans, who made up a big share of their constituency. With America’s global economic dominance unchallenged, its foreign policy defined by the unifying threat of communism, and its social policy marked by a bipartisan confidence that women and people of color knew their place, both Democrats and Republicans felt free to cross party lines when required to get a bill passed. They observed customary courtesies when it came time to offer amendments or bring nominations to a vote and kept partisan attacks and hardball tactics within tolerable bounds. The story of how this postwar consensus broke down—starting with LBJ’s signing of the Civil Rights Act of 1964 and his prediction that it would lead to the South’s wholesale abandonment of the Democratic Party—has been told many times before. The realignment Johnson foresaw ended up taking longer than he had expected. But steadily, year by year—through Vietnam, riots, feminism, and Nixon’s southern strategy; through busing, Roe v. Wade, urban crime, and white flight; through affirmative action, the Moral Majority, union busting, and Robert Bork; through assault weapons bans and the rise of Newt Gingrich, gay rights and the Clinton impeachment—America’s voters and their representatives became more and more polarized.

Jesus Christ using different allegories calls again and again to abandon everything for the sake of attainment of the Kingdom of God, explaining, that if someone has been able to attain the Kingdom of God, then the rest will come to him of itself. So, the Kingdom of God, first of all, is a higher state of consciousness. And the ascension to still higher and higher states of consciousness – is, virtually, a way to God. And then the meaning of the phrase “the Kingdom of God is inside us” becomes clear. It is because the Kingdom of God is a higher state of consciousness that is why it is inside us. And when Jesus says again and again “Wake up!”, he means the proper sense of the word, because compared to higher states of consciousness, an ordinary state of wakefulness represents a deep sleep, nearly the same as our ordinary sleep is, compared to the state of wakefulness.

Write about an empty birdcage" Write about an empty birdcage. As in: write about your ribcage after robbery. Use negative space to wind a song from the place on the dresser where a music box isn’t. Write about the corners where the two of you used to meet. Draw the intersections, arrow to the sidewalk where her shoes aren’t near yours. Write about an empty birdcage. As in: write about a hinged-open jaw that is neither sigh nor scream. Use this to signify EXIT. Make sure to describe the teeth, the glint of metal deep down in the molars, the smell of breath after lack of water. Make sure to draw this mouth a thirsty and human portrait of what it means to be used up. Write about voice by writing about how it feels when it’s painful to swallow. If you must put noise in the scene make it the sound of bird wings flapping in a cardboard box. Show us an empty cage and give us the sound of confinement. Take hope and fold it small as seed, then suck on it. Slow and selfish. Write about an empty birdcage. Birdcage can read: building, structure, abandoned or adorned. As in: loop and tighten a vine of nostalgia around the room you currently brick yourself into. Recreate the sweet of jasmine, but mortar the door so it will not seep through. Write about an empty birdcage. Replay us the scene. As in: she presses her pale cheek against the window, as he turns his pinstriped back, slow and final. Again. She presses her pale cheek against the window, and he turns his pinstriped back, slow and final. Again. She presses her pale cheek against the window, as he turns his pinstriped back, slow and final. Again. She presses her her pale cheek against the window, as he turns his pinstriped back, slow and final. Write about an empty birdcage. Write about the hinges. Describe them as dry knuckles. Write how I became a moan.

Suppose your partner has deep-seated fears of abandonment: afraid that you will leave her for someone “better.” Or suppose she fears becoming trapped, controlled, or “smothered.” Then when you fight, these fears will well up inside her; she may not even be aware of them because they very quickly get buried under blame or resentment. Or suppose deep inside your partner feels deeply unworthy: that he is inadequate, unlovable, not good enough. This is painful in itself, but when people feel this way inside, they often act in ways that strain the relationship. Your partner may continually seek approval, demand recognition for what he achieves or contributes, ask for reassurance that you love or admire him, or become quite jealous and possessive. If you then react with frustration, scorn, criticism, impatience, or boredom, you will reinforce his deep-seated sense of unworthiness. And this then gives rise to even more pain.

These men suffer. Their anguish and despair has no limits or boundaries. They suffer in a society that does not want men to change, that does not want men to reconstruct masculinity so that the basis for the social formation of male identity is not rooted in an ethic of domination. Rather than acknowledge the intensity of their suffering, they dissimulate. They pretend. They act as though they have power and privilege when they feel powerless. Inability to acknowledge the depths of male pain makes it difficult for males to challenge and change patriarchal masculinity. Broken emotional bonds with mothers and fathers, the traumas of emotional neglect and abandonment that so many males have experienced and been unable to name, have damaged and wounded the spirits of men. Many men are unable to speak their suffering. Like women, those who suffer the most cling to the very agents of their suffering, refusing to resist sexism or sexist oppression. Their refusal is rooted in the fear that their weakness will be exposed. They fear acknowledging the depths of their pain. As their pain intensifies, so does their need to do violence, to coercively dominate and abuse others. Barbara Deming explains: “I think the reason that men are so very violent is that they know, deep in themselves, that they’re acting a lie, and so they’re furious. You can’t be happy living a lie, and so they’re furious at being caught in the lie. But they don’t know how to break out of it, so they just go further into it.” For many men the moment of violent connection may be the only intimacy, the only attainable closeness, the only space where the agony is released. When feminist women insist that all men are powerful oppressors who victimize from the location of power, they obscure the reality that many victimize from the location of victimization. The violence they do to others is usually a mirroring of the violence enacted upon and within the self.

I was straining to understand the worldview of the islanders whom we moved and lived among—and I had been doing so since before Guam, when I let myself sink deep into the coral-pebble speed-checkers subworld around the sakau bowl in Pohnpei. I had come here to learn, I figured, and not just a few things about some far-flung places and people. I wanted to learn new ways to be. I wanted to change, to feel less existentially alienated, to feel more at home in my skin, as they say, and in the world. This was a hopelessly New Age wish, and I would never have mentioned it to Bryan. But it came out in my quickness to pick up local expressions, local lore, wherever we found ourselves, and in my wholehearted admiration for subsistence farmers and fishermen, and the ease with which I fell into a kind of intimacy with many of the people we met. I had that facility with strangers, but it had a new intensity now, and I wondered if Bryan sometimes felt abandoned by me, or disgusted.

From this height, you have as much chance of hitting her as him,” Lanor objected. “I’m not going to throw it from here.” Aedan’s voice was shaking now. Both men looked at him, confused. “You said our chance might be small,” he said to Lanor, “but what about her? I promised not to abandon her, and I won’t.” He looked at the river. The canoe was approaching the mark. “No Aedan,” Lanor said, stepping forward and reaching out with a big hand. “You won’t make it. I won’t let you –” But Aedan was too quick for him. With a deep breath, he clenched his jaw, slipped around Lanor and sprinted at the edge. Moonlight made it more difficult to be completely sure-footed over the broken ground. A mistake now would rob him of the speed he needed to carry him over the rocks. Instinct dug its claws in and willed him to stop. He felt sick. He didn’t want to do this. But he drove himself on. Fear surged as the edge rushed forward. He placed his final step. His stomach twisted. Then he leapt.

So I bound myself into this body. I shoved my burning grace deep into me. I gave up everything I was. The cell door just … unlocked. And so I walked out.” A burning grace … That still smoldered far within her, visible only through the smoke in her gray eyes. “That will be the cost of freeing the Carver,” Amren said. “You will have to bind him into a body. Make him … Fae. And I doubt he will agree to it. Especially without the Ouroboros.” We were silent. “You should have asked me before you went,” she said, that sharpness returning to her tone. “I would have spared you the visit.” Rhysand swallowed. “Can you be—unbound?” “Not by me.” “What would happen if you were?” Amren stared at him for a long while. Then me. Cassian. Azriel. Mor. Nesta. Finally back to my mate. “I would not remember you. I would not care for any of you. I would either smite you or abandon you. What I feel now … it would be foreign to me—it would hold no sway. Everything I am, this body … it would cease to be.

My child, deep-thundering Zeus controls the end of all that is, disposing as he wills. We who are mortals have no mind; we live like cattle, day to day, knowing nothing of god's plans to end each one of us. Yet we are fed by hope and faith to dream impossible plans. Some wait for a day to come, others watch the turning of years. No one among the mortals feels so broken as not to hope in coming time to fly home rich to splendid goods and lands. Yet before he makes his goal, odious old age lays hold of him first. Appalling disease consumes another. Some are killed in war where death carries them under the dark earth. Some drown and die under the myriad waves when a hurricane slams across the blue salt water cracking their cargo ship. Others rope a noose around their wretched necks and choose to die, abandoning the sun of day. A thousand black spirits waylay man with unending grief and suffering. If you listen to my counsel, you won't want the good things of life; not batter your heart by torturing your skull with cold remorse.

More often than not, these narcissistically deprived are talented, gifted, highly successful superachievers who have been praised and admired for their talents and achievements. Anyone looking at them on the outside would believe these people have it made. They appear strong and stable and full of self-assurance. This is not the case. Narcissistically deprived people do well in every undertaking and are admired for their gifts and talents, but they have a deep sense of emptiness and aloneness. Once the drug of grandiosity is taken away, as soon as they are no longer the stars and superachievers, they are plagued by deep feelings of shame and guilt. I have worked with many individuals of this type. I am one myself. It is difficult for anyone looking at our successes to know how shame-based we really are. As children we were loved for our achievements and our performance, rather than for ourselves. Our true and authentic selves were abandoned. Fortunately the true self never goes away, and we can stop the drivenness to perform. I

April 17 Neck or Nothing Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, . . . and did cast himself into the sea. John 21:7 Have you ever had a crisis in which you deliberately and emphatically and recklessly abandoned everything? It is a crisis of will. You may come up to it many times externally, but it amounts to nothing. The real deep crisis of abandonment is reached internally, not externally. The giving up of external things may be an indication of being in total bondage. Have you deliberately committed your will to Jesus Christ? It is a transaction of will, not of emotion; the emotion is simply the gilt edge of the transaction. If you allow emotion first, you will never make the transaction. Do not ask God what the transaction is to be, but make it in regard to the thing you do see, either in the shallow or the profound place. If you have heard Jesus Christ’s voice on the billows, let your convictions go to the winds, let your consistency go to the winds, but maintain your relationship to Him.

Hasan, the Begger: Believe it or not, they call this purgatory on earth “holy-suffering”. I am a leper stuck in limbo. Neither the dead nor the living want me among them. Mothers point me out on the streets to scare their misbehaving little ones, and children throw stones at me. Artisans chase me from their storefronts to ward off the bad luck that follows me everywhere, and pregnant women turn their faces away whenever they set eyes on me, fearing that their babies will be born defec-tive. None of these people seem to realize that as keen as they are to avoid me, I am far keener to avoid them and their pitiful stares. Friday is the best day of the week to beg except when it is Ramadan, in which case the whole month is quite lucrative. The last day of Ramadan is by far the best time to make money. That is when even the hopeless penny-pinchers race to give alms, keen to compensate for all their sins, past and present. Once a year, people don't turn away from beggars. To the contrary, they specifically look for one, the more miserable the better. So profound is their need to show off how generous and charitable they are, not only do they race to give us alms, but for that single day they almost love us. I’ve realized that the trees and I had something in common. A tree shedding its leaves in autumn resembled a man shedding his limbs in the final stages of leprosy. I am naked tree. My skin, my organs, my face are falling apart. Every day another part of my body abandons me. And for me, unlike the trees, there would be no spring in which I would blossom. What I lost, I lost forever. When people looks at me, they don’t see who I am but what I am missing. Whenever they places a coin in my bowl, they do so with amazing speed and avoid any eye contacts, as if my gaze is contagious. In their eyes I am worse than a thief or a murderer. As much as they disapproves of such outlaws, they don’t treat them as if they are invisible. When it comes to me, however, all they see is death staring them in the face. That's what scares them--to recognize that death could be this close and this ugly.

At the inception of this writing project, I considered the wisdom of executing a purposeful slaughtering of my egotistical self. If I do screw up the temerity to commence with an autopsy of a soulful self, I might lack the fortitude to stay the course to dissect the nature of my being. Without deep-seated faith, I risk faltering at the operating table and never rising again. Will I suffer from a desertion of boldness? Alternatively, will a stunning lack of talent and criminal absence of cognitive insight, perception, and discernment along with a paucity of intellectual and practical acumen betray me when I attempt to whisk up incomplete mental fragments previously abandoned to simmer in the deepest recesses of my animalistic being? Overwrought by a hovering sense of terror concerning what filthy rubbish I might discover lurking within the hallways of my afflicted soul, I am hesitant to descend into the labyrinth of the unknown. I might not endure to write about what fate awaits me when I attempt to harpoon protean personal thoughts steeped in fear and disgust.

Petre's commitment to Roman Catholicism combined with her openness to mental and moral subjectivism formed a rare alchemy among early twentieth-century Catholics. Her exposure to thinkers like Nietzsche did not strip her of her faith. She argued that despite Nietzsche's professed atheism, his life and thought offered much for Catholics to admire. His was a 'strenuous,' 'suffering,' 'unselfish' 'life militant' marked by 'purity, integrity, [and] utter unworldliness.' Despite being the sweetheart of libertine artists and writers, Nietzsche criticized the decadence and pessimism of modern aesthetics. Likewise, the goal of his celebration of free will and his critique of sin was not an orgiastic 'self-abandonment, but ... strong self-possession; a mastering of one's own life and conduct' and a recognition that true contrition is not legislated from without but cultivated from within a deep reverence for the 'mysterious laws of our being.' Petre insisted that in Nietzsche, Catholics could find a fellow seeker of moral strenuousness: 'There is to be here no dilettantism, but sheer hard work.

Historically, holism had been a break from the reductionist methods of science. Holism (...) is a way of viewing the universe as a web of interactions and relationships. Whole systems (and the universe can be seen as an overarching system of systems) have properties beyond those of their parts. All things are, in some sense, alive, or a part of a living system; the real world of mind and matter, body and consciousness, cannot be understood by reducing it to pieces and parts. 'Matter is mind' – this is perhaps the holists' quintessential belief. The founding theories of holism had tried to explain how mind emerges from the material universe, how the consciousness of all things is interconnected. The first science, of course, had failed utterly to do this. The first science had resigned human beings to acting as objective observers of a mechanistic and meaningless universe. A dead universe. The human mind, according to the determinists, was merely the by-product of brain chemistry. Chemical laws, the way the elements combine and interact, were formulated as complete and immutable truths. The elements themselves were seen as indivisible lumps of matter, devoid of consciousness, untouched and unaffected by the very consciousnesses seeking to understand how living minds can be assembled from dead matter. The logical conclusion of these assumptions and conceptions was that people are like chemical robots possessing no free will. No wonder the human race, during the Holocaust Century, had fallen into insanity and despair. Holism had been an attempt to restore life to this universe and to reconnect human beings with it. To heal the split between self and other. (...) Each quantum event, each of the trillions of times reality's particles interact with each other every instant, is like a note that rings and resonates throughout the great bell of creation. And the sound of the ringing propagates instantaneously, everywhere at once, interconnecting all things. This is a truth of our universe. It is a mystical truth, that reality at its deepest level is an undivided wholeness. It has been formalized and canonized, and taught to the swarms of humanity searching for a fundamental unity. Only, human beings have learned it as a theory and a doctrine, not as an experience. A true holism should embrace not only the theory of living systems, but also the reality of the belly, of wind, hunger, and snowworms roasting over a fire on a cold winter night. A man or woman (or child) to be fully human, should always marvel at the mystery of life. We each should be able to face the universe and drink in the stream of photons shimmering across the light-distances, to listen to the ringing of the farthest galaxies, to feel the electrons of each haemoglobin molecule spinning and vibrating deep inside the blood. No one should ever feel cut off from the ocean of mind and memory surging all around; no one should ever stare up at the icy stars and feel abandoned or alone. It was partly the fault of holism that a whole civilization had suffered the abandonment of its finest senses, ten thousand trillion islands of consciousness born into the pain and promise of neverness, awaiting death with glassy eyes and murmured abstractions upon their lips, always fearing life, always longing for a deeper and truer experience of living.

But now, in a new century and a different time, that great middle class is on the ropes. All across the country, people are worried—worried and angry. They are angry because they bust their tails and their income barely budges. Angry because their budget is stretched to the breaking point by housing and health care. Angry because the cost of sending their kid to day care or college is out of sight. People are angry because trade deals seem to be building jobs and opportunities for workers in other parts of the world, while leaving abandoned factories here at home. Angry because young people are getting destroyed by student loans, working people are deep in debt, and seniors can’t make their Social Security checks cover their basic living expenses. Angry because we can’t even count on the fundamentals—roads, bridges, safe water, reliable power—from our government. Angry because we’re afraid that our children’s chances for a better life won’t be as good as our own. People are angry, and they are right to be angry. Because this hard-won, ruggedly built, infinitely precious democracy of ours has been hijacked. Today

Speaking truth to bullshit and practicing civility start with knowing ourselves and knowing the behaviors and issues that both push into our own BS or get in the way of being civil. If we go back to BRAVING and our trust checklist, these situations require a keen eye on: 1. Boundaries. What’s okay in a discussion and what’s not? How do you set a boundary when you realize you’re knee-deep in BS? 2. Reliability. Bullshitting is the abandonment of reliability. It’s hard to trust or be trusted when we BS too often. 3. Accountability. How do we hold ourself and others accountable for less BS and more honest debate? Less off-loading of emotion and more civility? 4. Vault. Civility honors confidentiality. BS ignores truth and opens the door to violations of confidentiality. 5. Integrity. How do we stay in our integrity when confronted with BS, and how do we stop in the midst of our own emotional moment to say, “You know what, I’m not sure this conversation is productive” or “I need to learn more about this issue”? 6. Nonjudgment. How do we stay out of judgment toward ourselves when the right thing to do is say, “I actually don’t know much about this. Tell me what you know and why it’s important to you.” How do we not go into “winner/loser” mode and instead see an opportunity for connection when someone says to us, “I don’t know anything about that issue”? 7. Generosity. What’s the most generous assumption we can make about the people around us? What boundaries have to be in place for us to be kinder and more tolerant? I know that the practice of speaking truth to bullshit while being civil feels like a paradox, but both are profoundly important parts of true belonging. Carl Jung wrote, “Only the paradox comes anywhere near to comprehending the fullness of life.” We are complex beings who wake up every day and fight against being labeled and diminished with stereotypes and characterizations that don’t reflect our fullness. Yet when we don’t risk standing on our own and speaking out, when the options laid before us force us into the very categories we resist, we perpetuate our own disconnection and loneliness. When we are willing to risk venturing into the wilderness, and even becoming our own wilderness, we feel the deepest connection to our true self and to what matters the most.

Here, then, as Christians in the West began to go their own way, was a deep paradox: that the more distinctive a vision of the afterlife they came to have, the more it bore witness to its origins in the East. Jewish scripture and Greek philosophy, once again, had blended to potent effect. Indeed, across what had once been Roman provinces, in lands pockmarked by abandoned villas and crumbling basilicas, few aspects of life were as coloured by the distant past as the dread of death. What awaited the soul after it had slipped its mortal shell? If not angels, and the road to heaven, then demons black as the Persians had always imagined the agents of the Lie to be; Satan armoured with an account book, just as tax officials of the vanished empire might have borne; a pit of fire, in which the torments of the damned echoed those described, not by the authors of Holy Scripture, but by the poets of pagan Athens and Rome. It was a vision woven out of many ancient elements; but not a vision that Christians of an earlier age would have recognised. Revolutionary in its implications for the dead, it was to prove revolutionary as well in its implications for the living.

First, the biblical descriptions regarding the coming of Jesus the Jewish Messiah bear many striking resemblances to the coming Antichrist of Islam, whom Muslims refer to as the al-maseeh al-dajjaal (the counterfeit Messiah). Second, the Bible’s Antichrist bears numerous striking commonalities with the primary messiah figure of Islam, who Muslims call the Mahdi. In other words, our Messiah is their antichrist and our Antichrist is their messiah. Even more shocking to many readers was the revelation that Islam teaches that when Jesus returns, He will come back as a Muslim prophet whose primary mission will be to abolish Christianity. It’s difficult for any Bible believer to read of these things without becoming acutely aware of the satanic origins of the Islamic religion. In 2008, I also had the opportunity to coauthor another book on the same subject with Walid Shoebat, a former operative for the Palestine Liberation Organization. This book, entitled God’s War on Terror, is an almost encyclopedic discussion of the role of Islam in the last days, as well as a chronicle of Walid’s journey from a young Palestinian Muslim with a deep hatred for the Jews, to a Christian man who spends his life standing with the Jewish people and proclaiming the truth concerning the dangers of radical Islam. Together these two books have become the cornerstone of what has developed into a popular eschatological revolution. Today, I receive a steady stream of e-mails and reports from individuals expressing how much these books have affected them and transformed their understanding of the end-times. Students, pastors, and even reputable scholars have expressed that they have abandoned the popular notion that the Antichrist, his empire, and his religion will emerge out of Europe or a revived Roman Empire. Instead they have come to recognize the simple fact that the Bible emphatically and repeatedly points us to the Middle East as the launchpad and epicenter of the emerging empire of the Antichrist and his religion. Many testify that although they have been students of Bible prophecy for many years, never before had anything made so much sense, or the prophecies of the Bible become so clear. And even more important, some have even written to share that they’ve become believers or recommitted their lives to Jesus as a result of reading these books. Hallelujah!

I have been thinking more and more that I shall always be a lone wanderer of the wilderness. God, how the trail lures me. You cannot comprehend its resistless fascination for me. After all the lone trail is the best. . . . I’ll never stop wandering. And when the time comes to die, I’ll find the wildest, loneliest, most desolate spot there is. The beauty of this country is becoming part of me. I feel more detached from life and somehow gentler. . . . I have some good friends here, but no one who really understands why I am here or what I do. I don’t know of anyone, though, who would have more than a partial understanding; I have gone too far alone. I have always been unsatisfied with life as most people live it. Always I want to live more intensely and richly. In my wanderings this year I have taken more chances and had more wild adventures than ever before. And what magnificent country I have seen—wild, tremendous wasteland stretches, lost mesas, blue mountains rearing upward from the vermilion sands of the desert, canyons five feet wide at the bottom and hundreds of feet deep, cloudbursts roaring down unnamed canyons, and hundreds of houses of the cliff dwellers, abandoned a thousand years ago.

One: These losses shape your psyche; they lay down patterns for all your interactions. If you don’t understand them and actively work to form new emotional habits, you’ll act them out again and again. They’ll wreak havoc on your relationships, and you won’t know why. There are many ways to confront them, some of which we’re exploring in this book. Two: No matter how much therapeutic work you do, these may be your Achilles’ heels for life: maybe a fear of abandonment, a fear of success, a fear of failure; maybe deep-seated insecurity, rejection sensitivity, precarious masculinity, perfectionism; maybe hair-trigger rage, or a hard nub of grief you can feel like a knot protruding from your otherwise smooth skin. Even once you break free (and you can break free), these siren songs may call you back to your accustomed ways of seeing and thinking and reacting. You can learn to block your ears most of the time, but you’ll have to accept that they’re always out there singing. The third answer is the most difficult one to grasp, but it’s also the one that can save you. The love you lost, or the love you wished for and never had: That love exists eternally. It shifts its shape, but it’s always there. The task is to recognize it in its new form.

The Northern Lights which had drawn them from their childhood beds in lower latitudes on so many deep winter nights, while summoning in their parents obscure feelings of dread, could now be viewed up here at any time from within, at altitude, in heavenwide pulses of color, dense sheets and billows and colonnades of light and current, in transfiguration unceasing. In small, remote corners of the planet nobody was paying much attention to, between factions nobody knew much about, the undeclared and largely imperceptible war had been under way for years. All up and down the Northern latitudes, clandestine transmitters had been deployed amid pinnacles of ice, in abandoned mining works, in the secret courtyards of ancient Iron-Age fortresses, manned and unmanned, lonely and unearthly in the iceblink. On sky-piercing crags as likely to be frozen seabird guano as rock, scouts of Earth’s Field, desperate, insomniac, interrogated horizons as to any signs of their relief, who were often years late. . . . And indeed for some, the Polar night would last forever—they would pass from the Earth amid unreportable splendor, the aurora in the sky raging up and down spectra visible and invisible. Souls bound to the planetary lines of force, swept pole to pole and through the fabled interior regions as well. . . 

I dreamt of a City to the West of here,” Dixon tries to recall, scrying in his Coffee-Mug, the wind blowing Wood-smoke in his eyes, “at some great Confluence of Rivers, or upon a Harbor in some inland Sea,— a large City,— busy, prospering, sacred.” “A Sylvan Philadelphia. . . .” “Well . . . well yes, now tha put it thah’ way,— ” “I hope you are prepar’d for the possibility, that waking Philadelphia is as sacred as anything over here will ever get, Dixon,— observe you not, as we move West, more and more of those Forces, which Cities upon Coasts have learn’d to push away, and leave to Back Inhabitants,— the Lightning, the Winter, an Indifference to Pain, not to mention Fire, Blood, and so forth, all measur’d upon a Scale far from Philadelphian,— whereunto we, and our Royal Commission, and our battery of costly Instruments, are but Fleas in the Flea Circus. We trespass, each day ever more deeply, into a world of less restraint in ev’rything,— no law, no convergence upon any idea of how life is to be,— an Interior that grows meanwhile ever more forested, more savage and perilous, until,— perhaps at the very Longitude of your ‘City,’— we must reach at last an Anti-City,— some concentration of Fate,— some final condition of Abandonment,— wherein all are unredeemably alone and at Hazard as deep as their souls may bear,— lost Creatures that make the very Seneca seem Christian and merciful.

I dreamt of a City to the West of here,” Dixon tries to recall, scrying in his Coffee-Mug, the wind blowing Wood-smoke in his eyes, “at some great Confluence of Rivers, or upon a Harbor in some inland Sea,— a large City,— busy, prospering, sacred.” “A Sylvan Philadelphia. . . .” “Well . . . well yes, now tha put it thah’ way,— ” “I hope you are prepar’d for the possibility, that waking Philadelphia is as sacred as anything over here will ever get, Dixon,— observe you not, as we move West, more and more of those Forces, which Cities upon Coasts have learn’d to push away, and leave to Back Inhabitants,— the Lightning, the Winter, an Indifference to Pain, not to mention Fire, Blood, and so forth, all measur’d upon a Scale far from Philadelphian,— whereunto we, and our Royal Commission, and our battery of costly Instruments, are but Fleas in the Flea Circus. We trespass, each day ever more deeply, into a world of less restraint in ev’rything,— no law, no convergence upon any idea of how life is to be,— an Interior that grows meanwhile ever more forested, more savage and perilous, until,— perhaps at the very Longitude of your ‘City,’— we must reach at last an Anti-City,— some concentration of Fate,— some final condition of Abandonment,— wherein all are unredeemably alone and at Hazard as deep as their souls may bear,— lost Creatures that make the very Seneca seem Christian and merciful.” “Eeh, chirpy today . . . ?

As they’re walking on the beach, in the dark sky above the person’s life is played out for them to see. As each scene is played, like a movie reel, the person notices that two sets of footprints were left in the sand behind them. And as they continued, every new scene brought with it a trail of their footprints.” Poppy’s attention honed in on our footprints. “When all the scenes had been played, the person looks back on the trail of footprints and notices something strange. They notice that during the saddest, or most despairing times of their life, there was only one set of footprints. For happier times there was always two sets.” My eyebrows furrowed, wondering where the story was headed. Poppy lifted her chin and blinked in the bright glare of the sun. With watery eyes, she looked at me and continued. “The person is really troubled by this. The Lord said that, when a person dedicates their life to Him, He would walk with them through all the ups and downs. The person then asked the Lord: why, at the worst points of their life, did He abandon them? Why did He leave?” An expression of deep comfort washed over Poppy’s face. “And what?” I prompted. “What does the Lord say?” A single tear fell from her eye. “He tells the person that He had walked with them their whole life through. But, He explains, the times where there is only a single set of footprints were not when He walked beside them, but instead, when He carried them.

With regard to complex trauma survivors, self-determination and autonomy require that the therapist treat each client as the "authority" in determining the meaning and interpretation of his or her personal life history, including (but not limited to) traumatic experiences (Harvey, 1996). Therapists can inadvertently misappropriate the client's authority over the meaning and significance of her or his memories (and associated symptoms, such as intrusive reexperiencing or dissociative flashbacks) by suggesting specific "expert" interpretations of the memories or symptoms. Clients who feel profoundly abandoned by key caregivers may appear deeply grateful for such interpretations and pronouncements by their therapists, because they can fulfill a deep longing for a substitute parent who makes sense of the world or takes care of them. However, this delegation of authority to the therapist can backfire if the client cannot, or does not, take ownership of her or his own memories or life story by determining their personal meaning.Moreover, the client can be trapped in a stance of avoidance because trauma memories are never experienced, processed, and put to rest. Helping a client to develop a core sense of relational security and the capacity to regulate (and recover from) extreme hyper- or hypoarousal is essential if the client is to achieve a self-determined and autonomous approach to defining the meaning and impact of trauma memories, a crucial goal of posttraumatic therapy.

Man is always the master, even in his weaker and most abandoned state; but in his weakness and degradation he is the foolish master who misgoverns his "household." When he begins to reflect upon his condition, and to search diligently for the Law upon which his being is established, he then becomes the wise master, directing his energies with intelligence, and fashioning his thoughts to fruitful issues. Such is the conscious master, and man can only thus become by discovering within himself the laws of thought; which discovery is totally a matter of application, self analysis, and experience. Only by much searching and mining, are gold and diamonds obtained, and man can find every truth connected with his being, if he will dig deep into the mine of his soul; and that he is the maker of his character, the moulder of his life, and the builder of his destiny, he may unerringly prove, if he will watch, control, and alter his thoughts, tracing their effects upon himself, upon others, and upon his life and circumstances, linking cause and effect by patient practice and investigation, and utilizing his every experience, even to the most trivial, everyday occurrence, as a means of obtaining that knowledge of himself which is Understanding, Wisdom, Power. In this direction, as in no other, is the law absolute that "He that seeketh findeth; and to him that knocketh it shall be opened;" for only by patience, practice, and ceaseless importunity can a man enter the Door of the Temple of Knowledge.

I’ve been in these parts before. I know what dwells in the deep caves beneath Devil Mountain. There are various denizens there. But it’s impossible to talk to the vast majority of them, except with a sword. What else did your druidess say? What else am I to believe?” “She gave me clearly to understand—” the vampire’s black eyes bored into Geralt “—that she isn’t generally fond of individuals who destroy and kill flora and fauna, and of witchers in particular. I explained that at the present moment you are more of a titular witcher. That you absolutely don’t pester flora or fauna, as long as the aforementioned doesn’t pester you. The flaminika, you ought to know, is an extremely shrewd woman, and noted that you have abandoned witcherhood, not as a result of ideological changes, but because you were compelled to by circumstances. I know very well, she said, that misfortune has befallen a person close to the Witcher. The Witcher was thus forced to abandon witcherhood and go to her rescue…” Geralt didn’t comment, but his gaze was expressive enough to make the vampire hurry to explain. “She declared, and I quote: ‘The Witcher-who-is-not-a-witcher will prove he is capable of humility and sacrifice. He will enter the sombre mouth of the earth. Unarmed. Having laid down all weapons, all sharp iron. All sharp thoughts. All aggression, fury, anger and arrogance. He will enter in humility. And then in the abyss, the humble not-witcher will find answers to the questions which torment him. He will find answers to many questions. But should the Witcher remain a witcher, he will find nothing.

Ramón kissed slowly down her body. His touch was gentle, but the teasing was unbearable. Julieta was going to explode. He spread her legs wide and licked her as pleasure throbbed through her. She thrashed around on the bed as he drove her out of her mind with delight. She was almost there when he stopped, leaving her breathless. She caught the hungry look in his eye. She pulled him up and knelt in front of him. She couldn't wait to suck his cock. She gripped the base and took him deep. Ramón groaned but nudged her head off him. "I want you." Julieta's body was on fire. Ramón was so gorgeous naked. His dark skin accentuated every muscle. He was an Aztec god. And she couldn't wait for him to conquer her. He grabbed a condom and pulled it on. She lay back, and he kissed her neck as she welcomed him deep into her soul. "Oh, Ramón." His hard body pressed against hers as his rhythm quickened. She screamed in ecstasy. Ramón kissed her neck and then slid out slowly. Julieta ached without him. He sat up on the bed. "Ride me." Julieta slowly lowered herself onto him, inch by inch. She gasped. He filled her perfectly. "Let me look at you," he said. She smiled and then he smiled. And they both laughed. They kissed, and she started rubbing her clit against him, the tension sending pulses of pleasure through her brain. He sucked on her nipples, and Julieta was almost over the edge of ecstasy. His hands clutched her bottom as he guided her rhythm. She threw her head back in abandon. Julieta never wanted this moment to end. She was so close. "Ay, Ramón!" He held her close, and she came harder than she ever had as he grunted in pleasure.

Dear One Million and Two Dreams, I never knew my life was precious until a selfless human being saved it. I was so used to being caught in the tides, but the moon always untangled me. The moon has always been here with me, and I am forever grateful. The stars left a trail as I follow it to a selfless soul. The night sky was darker than the deep blue sea, but I was granted a night light from the shooting stars. I made one million and one wishes on dandelions, and one of those millions of wishes came true. The never-ending sky seemed like it was falling on me. However, now the endless skies had been lifted and are filled with unlimited opportunities. My wings were clipped, but they grew back. However, they have been clipped again, and the process will continue until I free myself from my past. I made a million wishes, but none of them were on my side. I was exposed to a cut-throat life that spoke a language of hate. The emptiness in my life had more than one million questions. However, I was immune to abandon answers. Although I had one million questions, I received two million answers that were one lie after another. I walked around with one million and one brown paper bags with words written on them in different shades of ink and a dull pencil lead. I have a heavy rush in my heart because I’ve been fighting for so long, and now I can rest. When I think about it, I do not need a million wishes to come true. I feel my lips curving as they form a smile. Once upon a time, I made a million and two wishes, and two of them came true. I have my brother and Nurse Hope in my life—Ember; how much better can life get than this? So much better.

As they’re walking on the beach, in the dark sky above the person’s life is played out for them to see. As each scene is played, like a movie reel, the person notices that two sets of footprints were left in the sand behind them. And as they continued, every new scene brought with it a trail of their footprints.” Poppy’s attention honed in on our footprints. “When all the scenes had been played, the person looks back on the trail of footprints and notices something strange. They notice that during the saddest, or most despairing times of their life, there was only one set of footprints. For happier times there was always two sets.” My eyebrows furrowed, wondering where the story was headed. Poppy lifted her chin and blinked in the bright glare of the sun. With watery eyes, she looked at me and continued. “The person is really troubled by this. The Lord said that, when a person dedicates their life to Him, He would walk with them through all the ups and downs. The person then asked the Lord: why, at the worst points of their life, did He abandon them? Why did He leave?” An expression of deep comfort washed over Poppy’s face. “And what?” I prompted. “What does the Lord say?” A single tear fell from her eye. “He tells the person that He had walked with them their whole life through. But, He explains, the times where there is only a single set of footprints were not when He walked beside them, but instead, when He carried them.” Poppy sniffed and said, “I don’t care if you’re not religious, Rune. The poem is not only for the faithful. We all have people who carry us through the worst of times, the saddest of times, the times that seem impossible to break free from. In one way or another, whether it’s through the Lord or a loved one or both, when we feel like we can’t walk on anymore, someone swoops in to help us … someone carries us through.” Poppy rested her head on my chest, wrapping herself

Summer spirit, now she closes book’s end, Days of youth spent, carefree with friends. Kari plays now to that what she does not wish, Lost summers days and angelic youth a’ missed. Seasons do change and children grow up, Passing through lives, life never stops. Endless years, bleak they the mind, Adventures of youth, throttle in time. Desires entwine, one grows old, Love loses her grasp, love slips from her hold. Bygone dreams, sleep they soundly by, Hopes for another child, not her soul-self I. Grasped for never, dreams never learn to fly (Within one’s dungeon, the darkest place to die). And Winter’s chill, lays she to rest, Dreams unobtained, fallen in the quest. Kari knew she was but a dream, solo in its flight, Ne’er taking wing again to caress innocence’s light. And to live and live as she once is and now, Stands she forever, stranded on time’s fallowed ground. The love she lost she can never now have, Graspless eternity plucked burning from her hands. Love forsaken, the summer, silent and high, Tears shed for what was once and not now, I. Dreamless hopes far long spent, Lie shallow within, deep strength relents. A hollow traverse of endless life, Lives she the knowing of eternalness light. Aye, silent dreams slip they the day’s long night, To tell of loves once beholden now lost in her sight. In love’s abandonment, Kari, spills she away, To dream upon those clouds again on some somber, summer day. Thus, before evening rusts corrode the golden days, Before innocence is raped and youth spirited away, Before night blossoms forth, and day forgets day, Summer’s love requests of us that we all do stay– To hear a tale one has long since heard before, To tell our souls twice over now and forevermore– Graves are full of those who never lived but could, Heaven and Hell are packed with those who knew they should, And eternity, relentless eternity, brims with those that would.

The philosopher Alvin Plantinga said it like this: Could there really be any such thing as horrifying wickedness [if there were no God and we just evolved]? I don’t see how. There can be such a thing only if there is a way that rational creatures are supposed to live, obliged to live. . . . A [secular] way of looking at the world has no place for genuine moral obligation of any sort . . . and thus no way to say there is such a thing as genuine and appalling wickedness. Accordingly, if you think there really is such a thing as horrifying wickedness (. . . and not just an illusion of some sort), then you have a powerful . . . argument [for the reality of God].7 In short, the problem of tragedy, suffering and injustice is a problem for everyone. It is at least as big a problem for non-belief in God as for belief. It is therefore a mistake, though an understandable one, to think that if you abandon belief in God it somehow makes the problem of evil easier to handle. A woman in my church once confronted me about sermon illustrations in which evil events turned out for the good. She had lost a husband in an act of violence during a robbery. She also had several children with severe mental and emotional problems. She insisted that for every one story in which evil turns out for good there are one hundred in which there is no conceivable silver lining. In the same way, much of the discussion so far in this chapter may sound cold and irrelevant to a real-life sufferer. ‘So what if suffering and evil doesn’t logically disprove God?’ such a person might say. ‘I’m still angry. All this philosophising does not get the Christian God “off the hook” for the world’s evil and suffering!’ In response the philosopher Peter Kreeft points out that the Christian God came to earth to deliberately put himself on the hook of human suffering. In Jesus Christ, God experienced the greatest depths of pain. Therefore, though Christianity does not provide the reason for each experience of pain, it provides deep resources for actually facing suffering with hope and courage rather than bitterness and despair.

My mum once told me that the bravest sailors weren’t the ones who sailed through the storm, but the ones who remained in port whilst it raged out at sea. I never really understood what she meant by that, until now. For seventeen years I succeeded in standing back and watching that storm wreak havoc, never once venturing into the expanse of the ocean like a large proportion of kids on my estate had done. Unlike me, they were drawn into the glamour and the notoriety of joining a gang. Some did it for the promise of a family unit that they didn’t have at home. Some did it because they were too weak or too vulnerable to say no, while others did it because they were bored. And some, like Eastern, joined out of sheer desperation. I chose to stay away. It’s true, I might’ve been the delinquent kid that everyone saw when they looked at me. I might’ve gotten into trouble with the law, but I refused to set sail into a storm that wasn’t of my own making. I refused to join a gang. The way I saw it, whatever trouble I got into was on my terms and not for some self-proclaimed gang leader with a skewed view of the world and their own set of rules. I never wanted to be beholden to anyone but myself, and above all else, I always wanted more out of life than the hand I’ve been dealt. Maybe it was my mother’s fault for filling my head with far-fetched stories, but I wanted what was on the other side of the storm. I wanted what lay far, far beyond the horizon. Deep down I’d craved the life my mum used to tell me about in her stories. It gave me something to focus on, to dream about, even if it wasn’t real. Ironic then, that I’m now a part of the life I worked so hard to avoid, trying to protect the people I love from falling victim to it. And all because my love for a makeshift family meant I couldn’t stand back and watch the storm anymore. I must set sail right into the heart of it because I love Eastern, Tracy and Braydon enough to do something about their situation. They might not be my blood, but they are my family and I won’t abandon them in a time of need. Pity the same couldn’t be said for my own parents.

heu, uatum ignarae mentes! quid uota furentem, quid delubra iuuant? est mollis flamma medullas interea et tacitum uiuit sub pectore uulnus. uritur infelix Dido totaque uagatur urbe furens, qualis coniecta cerua sagitta, quam procul incautam nemora inter Cresia fixit pastor agens telis liquitque uolatile ferrum nescius: illa fuga siluas saltusque peragrat Dictaeos; haeret lateri letalis harundo. nunc media Aenean secum per moenia ducit Sidoniasque ostentat opes urbemque paratam, incipit effari mediaque in uoce resistit; nunc eadem labente die conuiuia quaerit, Iliacosque iterum demens audire labores exposcit pendetque iterum narrantis ab ore. post ubi digressi, lumenque obscura uicissim luna premit suadentque cadentia sidera somnos, sola domo maeret uacua stratisque relictis incubat. illum absens absentem auditque uidetque, aut gremio Ascanium genitoris imagine capta detinet, infandum si fallere possit amorem. non coeptae adsurgunt turres, non arma iuuentus exercet portusue aut propugnacula bello tuta parant: pendent opera interrupta minaeque murorum ingentes aequataque machina caelo. (Alas, poor blind interpreters! What woman In love is helped by offerings or altars? Soft fire consumes the marrow-bones, the silent Wound grows, deep in the heart. Unhappy Dido burns, and wanders, burning, All up and down the city, the way a deer With a hunter’s careless arrow in her flank Ranges the uplands, with the shaft still clinging To the hurt side. She takes Aeneas with her All through the town, displays the wealth of Sidon, Buildings projected; she starts to speak, and falters, And at the end of the day renews the banquet, Is wild to hear the story, over and over, Hangs on each word, until the late moon, sinking, Sends them all home. The stars die out, but Dido Lies brooding in the empty hall, alone, Abandoned on a lonely couch. She hears him, Sees him, or sees and hears him in Iulus, Fondles the boy, as if that ruse might fool her, Deceived by his resemblance to his father. The towers no longer rise, the youth are slack In drill for arms, the cranes and derricks rusting, Walls halt halfway to heaven.) Book IV 65-89

Why did you come to the United States? Perhaps no one knows the real answer. I know that migrants, when they are still on their way here, learn the Immigrant’s Prayer. A friend who had been aboard La Bestia for a few days, working on a documentary, read it to me once. I didn’t learn the entire thing, but I remember these lines: “Partir es morir un poco / Llegar nunca es llegar”—“To leave is to die a little / To arrive is never to arrive.” I’ve had to ask so many children: Why did you come? Sometimes I ask myself the same question. I don’t have an answer yet. Before coming to the United States, I knew what others know: that the cruelty of its borders was only a thin crust, and that on the other side a possible life was waiting. I understood, some time after, that once you stay here long enough, you begin to remember the place where you originally came from the way a backyard might look from a high window in the deep of winter: a skeleton of the world, a tract of abandonment, objects dead and obsolete. And once you’re here, you’re ready to give everything, or almost everything, to stay and play a part in the great theater of belonging. In the United States, to stay is an end in itself and not a means: to stay is the founding myth of this society. To stay in the United States, you will unlearn the universal metric system so you can buy a pound and a half of cooked ham, accept that thirty-two degrees, and not zero, is where the line falls that divides cold and freezing. You might even begin to celebrate the pilgrims who removed the alien Indians, and the veterans who maybe killed other aliens, and the day of a president who will eventually declare a war on all the other so-called aliens. No matter the cost. No matter the cost of the rent, and milk, and cigarettes. The humiliations, the daily battles. You will give everything. You will convince yourself that it is only a matter of time before you can be yourself again, in America, despite the added layers of its otherness already so well adhered to your skin. But perhaps you will never want to be your former self again. There are too many things that ground you to this new life. Why did you come here? I asked one little girl once. Because I wanted to arrive.

The First Amendment protects our freedom of speech, freedom of the press, the right to practice religion, to peacefully assemble, and the right to petition the government. This is true tolerance as defined by our founding documents. This is the right of all American citizens. Does the right of free speech end on college campuses of higher learning? Does it end when you step into a designated "safe space" at your local university? Does it end if your choice of words is construed to be a "trigger warning" when you walk into a classroom? The answer obviously should be no. Unfortunately, the answer today on most college campuses is yes. And take this warning seriously: it won't end there. The commentator Andrew Sullivan has noted the student anti-free-speech movement "manifests itself . . . almost as a religion". He continues: "It posits a classic orthodoxy through which all of human experience is explained--and through which all speech must be filtered. Its version of original sin is the power of some identity groups over others. To overcome this sin, you need first to confess, i.e., "check your privilege", and subsequently live your life and order your thoughts in a way that keeps this sin at bay. This sin goes so deep into your psyche, especially if you are white or male or straight, that a profound conversion is required. It operates as a religion in one other critical dimension: If you happen to see the world in a different way, if you're a liberal or libertarian or even, gasp, a conservative, if you believe that a university is a place where any idea, however loathsome, can be debated and refuted, you are not just wrong, you are immoral . . . your heresy is a direct threat to others, and therefore needs to be extinguished. You can't reason with heresy. You have to ban it". Ironically, Christians, and others committed to the free expression of ideas, are the ones who are often accused of trying to force our beliefs on others. But that's not the case. Because we believe in objective truth, we believe reason and a robust exchange of ideas, with good, healthy debate can guide us to the truth. It is the radical Left that denies objective truth and therefore always relies on forced compliance and fascist tactics.

It all began with the forging of the Great Rings. Three were given to the Elves; immortal, wisest and fairest of all beings. Seven, to the Dwarf Lords, great miners and craftsmen of the mountain halls. And nine, nine rings were gifted to the race of Men, who above all else desire power. For within these rings was bound the strength and the will to govern over each race. But they were all of them deceived, for another ring was made. In the land of Mordor, in the fires of Mount Doom, the Dark Lord Sauron forged in secret, a master ring, to control all others. And into this ring he poured all his cruelty, his malice and his will to dominate all life. One ring to rule them all. One by one, the free peoples of Middle Earth fell to the power of the Ring. But there were some who resisted. A last alliance of men and elves marched against the armies of Mordor, and on the very slopes of Mount Doom, they fought for the freedom of Middle-Earth. Victory was near, but the power of the ring could not be undone. It was in this moment, when all hope had faded, that Isildur, son of the king, took up his father's sword. And Sauron, enemy of the free peoples of Middle-Earth, was defeated. The Ring passed to Isildur, who had this one chance to destroy evil forever, but the hearts of men are easily corrupted. And the ring of power has a will of its own. It betrayed Isildur, to his death. And some things that should not have been forgotten were lost. History became legend. Legend became myth. And for two and a half thousand years, the ring passed out of all knowledge. Until, when chance came, the ring ensnared a new bearer. The ring came to the creature Gollum, who took it deep into the tunnels under the Misty Mountains, and there it consumed him. The ring gave to Gollum unnatural long life. For five hundred years it poisoned his mind; and in the gloom of Gollum's cave, it waited. Darkness crept back into the forests of the world. Rumor grew of a shadow in the East, whispers of a nameless fear, and the Ring of Power perceived. Its time had now come. It abandoned Gollum. But then something happened that the Ring did not intend. It was picked up by the most unlikely creature imaginable. A Hobbit, Bilbo Baggins, of the Shire. For the time will soon come when Hobbits will shape the fortunes of all...

Suddenly I realized I was standing on the hot wood of the dock, still touching elbows with Adam, staring at the skull-and-crossbones pendant. And when I looked up into his light blue eyes, I saw that he was staring at my neck. No. Down lower. “What’cha staring at?” I asked. He cleared his throat. “Tank top or what?” This was his seal of approval, as in, Last day of school or what? or, Dallas Cowboys Cheerleaders or what? Hooray! He wasn’t Sean, but he was built of the same material. This was a good sign. I pumped him for more info, to make sure. “What about my tank top?” “You’re wearing it.” He looked out across the lake, showing me his profile. His cheek had turned bright red under his tan. I had embarrassed the wrong boy. Damn, it was back to the football T-shirt for me. No it wasn’t, either. I couldn’t abandon my plan. I had a fish to catch. “Look,” I told Adam, as if he hadn’t already looked. “Sean’s leaving at the end of the summer. Yeah, yeah, he’ll be back next summer, but I’m afraid I won’t be able to compete once he’s had a taste of college life and sorority girls. It’s now or never, and desperate times call for desperate tank tops.” Adam opened his mouth to say something. I shut him up by raising my hand. Imitating his deep boy-voice, I said, “I don’t know why you want to hook up with that jerk.” We’d had this conversation whenever we saw each other lately. I said in my normal voice, “I just do, okay? Let me do it, and don’t get in my way. Stay out of my net, little dolphin.” I bumped his hip with my hip. Or tried to, but he was a lot taller than me. I actually hit somewhere around his mid-thigh. He folded his arms, stared me down, and pressed his lips together. He tried to look grim. I could tell he was struggling not to laugh. “Don’t call me that.” “Why not?” “Dolphins don’t live in the lake,” he said matter-of-factly, as if this were the real reason. The real reason was that the man-child within him did not want to be called “little” anything. Boys were like that. I shrugged. “Fine, little brim. Little bass.” He walked toward the stairs. “Little striper.” He turned. “What if Sean actually asked you out?” I didn’t want to be teased about this. It could happen! “You act like it’s the most remote poss-“ “He has to ride around with the sunroof open just so he can fit his big head in the truck. Where would you sit?” “In his lap?” A look of disgust flashed across Adam’s face before he jogged up the stairs, his weight making the weathered planks creaked with every step.

advance US global interests. This memo, from policy aide Brian Hook to Secretary of State Rex Tillerson, explicitly reminds Tillerson to make sure to treat allies and adversaries differently when it comes to expressing human rights concerns.1 As Hook explains to Tillerson: In the case of US allies such as Egypt, Saudi Arabia, and the Philippines, the Administration is fully justified in emphasizing good relations for a variety of important reasons, including counter-terrorism, and in honestly facing up to the difficult tradeoffs with regard to human rights. It is not as though human rights practices will be improved if anti-American radicals take power in those countries. Moreover, this would be a severe blow to our vital interests. We saw what a disaster Egypt’s Muslim Brotherhood turned out to be in power. After eight years of Obama, the US is right to bolster US allies rather than badger or abandon them. One useful guideline for a realistic and successful foreign policy is that allies should be treated differently—and better—than adversaries. Otherwise, we end up with more adversaries, and fewer allies. The classic dilemma of balancing ideals and interests is with regard to America’s allies. In relation to our competitors, there is far less of a dilemma. We do not look to bolster America’s adversaries overseas; we look to pressure, compete with, and outmaneuver them. For this reason, we should consider human rights as an important issue in regard to US relations with China, Russia, North Korea, and Iran. And this is not only because of moral concern for practices inside those countries. It is also because pressing those regimes on human rights is one way to impose costs, apply counter-pressure, and regain the initiative from them strategically. Meanwhile, Hook criticizes the foreign policy of Jimmy Carter which he sees as an outlier amongst US presidents in the postwar era: President Carter upended Cold War policies by criticizing and even undermining governments, especially in cases such as Nicaragua and Iran. The results were unfortunate for American interests, as for the citizens of those countries. Carter’s badgering of American allies unintentionally strengthened anti-American radicals in both Iran and Nicaragua. As Jeanne Kirkpatrick wrote in 1979 criticizing Carter’s foreign policy, “Hurried efforts to force complex and unfamiliar political practices on societies lacking the requisite political culture, tradition, and social structures not only fail to produce the desired outcomes; if they are undertaken at a time when the traditional regime is under attack, they actually facilitate the job of the insurgents.

IT WAS ALMOST December, and Jonas was beginning to be frightened. No. Wrong word, Jonas thought. Frightened meant that deep, sickening feeling of something terrible about to happen. Frightened was the way he had felt a year ago when an unidentified aircraft had overflown the community twice. He had seen it both times. Squinting toward the sky, he had seen the sleek jet, almost a blur at its high speed, go past, and a second later heard the blast of sound that followed. Then one more time, a moment later, from the opposite direction, the same plane. At first, he had been only fascinated. He had never seen aircraft so close, for it was against the rules for Pilots to fly over the community. Occasionally, when supplies were delivered by cargo planes to the landing field across the river, the children rode their bicycles to the riverbank and watched, intrigued, the unloading and then the takeoff directed to the west, always away from the community. But the aircraft a year ago had been different. It was not a squat, fat-bellied cargo plane but a needle-nosed single-pilot jet. Jonas, looking around anxiously, had seen others—adults as well as children—stop what they were doing and wait, confused, for an explanation of the frightening event. Then all of the citizens had been ordered to go into the nearest building and stay there. IMMEDIATELY, the rasping voice through the speakers had said. LEAVE YOUR BICYCLES WHERE THEY ARE. Instantly, obediently, Jonas had dropped his bike on its side on the path behind his family’s dwelling. He had run indoors and stayed there, alone. His parents were both at work, and his little sister, Lily, was at the Childcare Center where she spent her after-school hours. Looking through the front window, he had seen no people: none of the busy afternoon crew of Street Cleaners, Landscape Workers, and Food Delivery people who usually populated the community at that time of day. He saw only the abandoned bikes here and there on their sides; an upturned wheel on one was still revolving slowly. He had been frightened then. The sense of his own community silent, waiting, had made his stomach churn. He had trembled. But it had been nothing. Within minutes the speakers had crackled again, and the voice, reassuring now and less urgent, had explained that a Pilot-in-Training had misread his navigational instructions and made a wrong turn. Desperately the Pilot had been trying to make his way back before his error was noticed. NEEDLESS TO SAY, HE WILL BE RELEASED, the voice had said, followed by silence. There was an ironic tone to that final message, as if the Speaker found it amusing; and Jonas had smiled a little, though he knew what a grim statement it had been. For a contributing citizen to be released from the community was a final decision, a terrible punishment, an overwhelming statement of failure.

6. In the first place, because the light and wisdom of contemplation is most pure and bright, and because the soul, on which it beats, is in darkness and impure, that soul which is the recipient must greatly suffer. As eyes weakened and clouded by humors suffer pain when the clear light beats upon them, so the soul, by reason of its impurity, suffers exceedingly when the divine light really shines upon it. And when the rays of this pure light strike upon the soul, in order to expel its impurities, the soul perceives itself to be so unclean and miserable that it seems as if God had set Himself against it, and itself were set against God. So grievous and painful is this feeling—for it thinks now that God has abandoned it—that it was one of the heaviest afflictions of Job during his trial. “Why hast Thou set me contrary to Thee, and I become burdensome to myself?”8 The soul seeing distinctly in this bright and pure light, though dimly, its own impurity, acknowledges its own unworthiness before God and all creatures. 7. That which pains it still more is the fear it has that it never will be worthy, and that all its goodness is gone. This is the fruit of that deep impression, made on the mind, in the knowledge and sense of its own wickedness and misery. For now the divine and dim light reveals to it all its wretchedness, and it sees clearly that of itself it can never be other than it is. In this sense we can understand the words of the Psalmist: “For iniquities Thou hast chastised man, and Thou hast made his soul pine away and wither9 as a spider.”10 8. In the second place, the pain of the soul comes from its natural,11 moral, and spiritual weakness; for when this divine contemplation strikes it with a certain vehemence, in order to strengthen it and subdue it, it is then so pained in its weakness as almost to faint away, particularly at times when the divine contemplation strikes it with greater vehemence; for sense and spirit, as if under a heavy and gloomy burden, suffer and groan in agony so great that death itself would be a desired relief. 9. This was the experience of Job, and he says, “I will not that He contend with me with much strength, nor that He oppress me with the weight of His greatness.”12 The soul under the burden of this oppression feels itself so removed out of God’s favor that it thinks—and so it is—that all things which consoled it formerly have utterly failed it, and that no one is left to pity it. Job also speaks to the same purport, “Have mercy upon me, have mercy upon me, at the least you my friends, because the hand of our Lord hath touched me.”13 Wonderful and piteous sight! So great are the weakness and impurity of the soul that the hand of God, so soft and so gentle, is felt to be so heavy and oppressive,14 though neither pressing nor resting on it, but merely touching it, and that, too, most mercifully; for He touches the soul not to chastise it, but to load it with His graces.

During the conversation she [7th-GGM, Anna Maria Hoepflinger Floerl] also talked about the guidance with which God had provided her when they started to expel the Salzburgers. She was born in the state of Bavaria and brought up in ignorance by her seriously erring mother and some relatives. However, when God recognized that He could save her soul, He saw to it that among the twelve journeyman of a papal masterbuilder from Salzburg who worked on a church in Bavaria, there was a Lutheran journeyman, called “the Lutheran,” about whose religion strange things were said. Because he got room and board at the house of her cousin, for whom she worked, she was very much aware of his Christian behavior. And, since she noticed great peace, nonconformance to the world, and diligent prayer and intercession as well as sympathy and tears when he saw the bound Evangelical Salzburgers being led past him, she had the deep desire to talk to this man secretly about his and her religious faith. One evening God arranged for her cousin to be busy with the soldiers who were accompanying the Salzburgers on their way across Bavaria, while the servants were in the tavern. She grasped this opportunity to make this knowledgeable man, who was experienced in Christianity, teach her the Evangelical truth for three hours; upon her request, he also sent her a good book, namely the Schaitberger, in a small well-secured barrel. In it, they eagerly read for three consecutive weeks at night about the Evangelical truth and her previous misunderstandings. Because the people concluded from her overall behavior, especially her absence from monthly confession, observance of brotherhood meetings, participation in pilgrimages, and telling a rosary, that she might have suspicious books, they waylaid her, took the book away from her, and threatened her with jail and death unless she stayed away from this heresy. At the priest’s instigation, her mother, in particular, behaved very badly. Finally God gave her the courage to leave, although she knew neither the way nor the area. A woman potter, also a secret Lutheran, referred her to her very close kinswoman in Austria; but there she was advised in confidence that she was to go to Salzburg rather than to pretend, in violation of her conscience, because here they searched very much after Evangelical people and books. Since the journeyman bricklayer had given her instructions on how to get to the Goldeck jurisdiction and, there, to a Lutheran family, she traveled there without a passport, like a poor abandoned sheep, in the name of God, who was her leader and guide, and she was well received. However, because the Evangelical people were being expelled at that time, she was summoned to appear before the authorities and was threatened that, if she stayed with these Evangelical people, she would enjoy neither God’s care nor any favor from the people in the Empire, but would die a horrible death. Nevertheless, she said that she would go with them regardless of what might happen to her. She preferred all misery and even death itself to renouncing God, her Savior, and the Evangelical truth. She did not start with good days, but with misery and death, as the bricklayer had told her earlier while assuring her of God’s help.

Love me as I am or not at all; If you aren't pleased with what you see Cast me back into the deep swirling sea

This is Northumbria, spanning Durham, Yorkshire, and Northumberland, the northernmost county in England. Here was once the frontier, the last place, where, in the second century, the Romans built their vast fortifications to hold back the Scots and the Picts: first Hadrian’s Wall, running from the banks of the Tyne in the east to the Solway Firth in the west; and later, in a fit of optimism – or arrogance – the more northerly Antonine Wall, from the Firth of Forth in the east to the Firth of Clyde in the west, before abandoning it in favor of a consolidation of the southern defenses. In time, the remains of the Antonine Wall will come to be referred to as the Devil’s Dyke, but by then the Romans will be long gone, their fortresses already falling into ruin, leaving the blood to dry, and the land to bear their scars. Because the land remembers. So the Romans depart, and chaos descends. The Angles invade from Germania, battling the natives and one another, before eventually forging two kingdoms, Northumbria and Mercia, only to see them fall to the Norsemen in the ninth century, who will themselves be defeated by the kings of Wessex. More blood, more scars. In 927 AD, Northumbria becomes part of Athelstan’s united England. In 1066 William the Conqueror lands with his Normans, and crushes the Northumbrian resistance to Norman rule. The Norman castles rise, but they, like the Romans and the Angles before, are forced to defend themselves against the Scots. They leave their dead at Alnwick and Redesdale, Tyndale and Otterburn. The land has a taste for blood now. More conflicts follow – the Wars of the Roses, the Rising in the North, the Civil War, the Jacobite rebellions – and the ground makes way for new bones, but the blood never really dries. Dig deep enough, expose the depths, and one might almost glimpse seams of red and white, like the strata of rock: blood and bone, over and over, the landscape infused by them, forever altered and forever changing. Because the killing never stops.

our own suffering that we can easily forget our partner is in the same boat. Suppose your partner has deep-seated fears of abandonment: afraid that you will leave her for someone “better.” Or suppose she fears becoming trapped, controlled, or “smothered.” Then when you fight, these fears will well up inside her; she may not even be aware of them because they very quickly get buried under blame or resentment. Or suppose deep inside your partner feels deeply unworthy: that he is inadequate, unlovable, not good enough. This is painful in itself, but when people feel this way inside, they often act in ways that strain the relationship. Your partner may continually seek approval, demand recognition for what he achieves or contributes, ask for reassurance that you love or admire him, or become quite jealous and possessive. If you then react with frustration, scorn, criticism, impatience, or boredom, you will reinforce his deep-seated sense of unworthiness. And this then gives rise to even more pain.

But then, this treachery is at the heart of love. That two people’s needs are never the same. That while it involves fulfillment through another, you understand more about sovereignty. That your desire and the other’s independence of will would always be in an elusive chase. That some might be transiting through love because they are conditioned to do things at appropriate stages, like other life activities, others might be totally transformed by it. That two in love might be looking in one direction but never at the same thing. This struggle to get the lover to see what you see is futile and yet a deep desire. Much later she was to grow up and she learn more. And even though Nanaki felt bereft of love and heart broken and utterly abandoned, even some seemingly seeped in love could be having a heart break. The desire to be understood is primeval too. It might be forgotten for a while in the euphoria of new love. But it resurfaces like a lost child come home. You can’t shut the door. You got to take it in. The tussle then begins.

I took a few deep breaths, my heart racing again, and wondered if I should reconsider my decision not to burden the couple of new friends I’d made so far in Bristol with all of this. I’d met Clare on Clifton Down just days after we moved in. I’d actually arrived in the city a week before Danny, who’d had work to finish up in London before he joined me, and I’d abandoned the mountain of unpacked boxes for an hour to clear my head and give Albert a decent walk. Clare had a Standard Poodle, a white curly bundle of energy who had bounded up to Albert, nuzzled him enthusiastically and then run off again, looking coyly over her shoulder. Albert had hesitated for a moment and then raced gleefully after her, leaving me and Clare standing helplessly, leads dangling from our fingers, awaiting their return

makes me satisfied, Frank,” I finally replied. “It’s like this: I believe I have a certain darkness within me, that nobody can see. It’s always in there, far out of reach. And being with all those different men—it satisfies that darkness.” “Okay,” Frank said. “I think I can maybe understand that.” I had never before spoken this vulnerably about myself. I had never before tried to put words to my experience. But still, I felt that my words fell short. How could I explain that by “darkness” I didn’t mean “sin” or “evil”—I only meant that there was a place within my imagination so fathomlessly deep that the light of the real world could never touch it. Nothing but sex had ever been able to reach it. This place within me was prehuman, almost. Certainly, it was precivilization. It was a place beyond language. Friendship could not reach it. My creative endeavors could not reach it. Awe and joy could not reach it. This hidden part of me could only be reached through sexual intercourse. And when a man went to that darkest, secret place within me, I felt as though I had landed in the very beginning of myself. Curiously, it was in that place of dark abandon