According To Mood Quotes

People disappear when they die. Their voice, their laughter, the warmth of their breath. Their flesh. Eventually their bones. All living memory of them ceases. This is both dreadful and natural. Yet for some there is an exception to this annihilation. For in the books they write they continue to exist. We can rediscover them. Their humor, their tone of voice, their moods. Through the written word they can anger you or make you happy. They can comfort you. They can perplex you. They can alter you. All this, even though they are dead. Like flies in amber, like corpses frozen in the ice, that which according to the laws of nature should pass away is, by the miracle of ink on paper, preserved. It is a kind of magic.

Friendship is less simple. It is long and hard to obtain but when one has it there's no getting rid of it; one simply has to cope with it. Don't think for a minute that your friends will telephone you every evening, as they ought to, in order to find out if this doesn't happen to be the evening when you are deciding to commit suicide, or simply whether you don't need company, whether you are not in the mood to go out. No, don't worry, they'll ring up the evening you are not alone, when life is beautiful. As for suicide, they would be more likely to push you to it, by virtue of what you owe to yourself, according to them. May heaven protect us, cher Monsieur, from being set upon a pedestal by our friends!

1) Work on one thing at a time until finished. 2) Start no more new books, add no more new material to "Black Spring." 3) Don't be nervous. Work calmly, joyously, recklessly on whatever is in hand. 4) Work according to Program and not according to mood. Stop at the appointed time! 5) When you can't create you can work. 6) Cement a little every day, rather than add new fertilizers. 7) Keep human! See people, go places, drink if you feel like it. 8) Don't be a draught-horse! Work with pleasure only. 9) Discard the Program when you feel like it—but go back to it next day. Concentrate. Narrow down. Exclude. 10) Forget the books you want to write. Think only of the book you are writing. 11) Write first and always. Painting, music, friends, cinema, all these come afterwards.

What if the water that came out of the shower was treated with a chemical that responded to a combination of things, like your heartbeat and your body temperature and your brainwaves, so that your skin changed color according to mood? If you were extremely excited your skin would turn green, and if you we're angry you'd turn red, obviously, and if you felt like shiitake you'd turn brown and if you we're blue you'd turn blue. Everyone could know what everyone else felt and we could be more careful with each other, because you'd never want to tell someone who skin was purple that you're angry at her for being late, just like you'd want to pat a pink person on the back and say, "Congratulations!

To understand a child we have to watch him at play, study him in his different moods; we cannot project upon him our own prejudices, hopes and fears, or mould him to fit the pattern of our desires. If we are constantly judging the child according to our personal likes and dislikes, we are bound to create barriers and hindrances in our relationship with him and in his relationships with the world. Unfortunately, most of us desire to shape the child in a way that is gratifying to our own vanities and idiosyncrasies; we find varying degrees of comfort and satisfaction in exclusive ownership and domination.

He?” asked Victor incredulously. He wasn’t in the mood for God. Not this morning. “According to your thesis,” he said, “an influx of adrenaline and a desire to survive gave you that talent. Not God. This isn’t divinity, Eli. It’s science and chance.” “Maybe to a point, but when I climbed into that water, I put myself in His hands—” “No,” snapped Victor. “You put yourself in mine.

From then on I had her in my memory with so much clarity that I could do what I wanted with her. I changed the color of her eyes according to my state of mind: the color of water when she woke, the color of syrup when she laughed, the color of light when she was annoyed. I dressed her according to the age and condition that suited my changes of mood: a novice in love at twenty, a parlor whore at forty, the queen of Babylon at seventy, a saint at one hundred.

Long after Pacifiique's gay whistle had faded into the phantom of music and then into silence far up under the maples of Lover's Lane Anne stood under the willows, tasting the poignant sweetness of life when some great dread has been removed from it. The morning was a cup filled with mist and glamor. In the corner near her was a rich surprise of new-blown, crystal-dewed roses. The trills and trickles of song from the birds in the big tree above her seemed in perfect accord with her mood. A sentence from a very old, very true, very wonderful Book came to her lips, "Weeping may endure for a night but joy cometh in the morning.

I've always made it a rule to have a suit for every day of the week. Perhaps you'll tell me I'm vain, but you'd be surprised if you knew what it had meant to me, at critical moments of my life, to be dressed exactly in accordance with my mood. It gives one such confidence, I think.

She had one of those charming faces which, according to the angle from which you see them, look either melancholy or impertinent. Her eyes were grey; her trick of narrowing them made her seem to reflect, the greater part of the time, in the dusk of her second thoughts. With that mood, that touch of arriere pensee, went an uncertain, speaking set of lips.

These books have not made George nobler or better or more truly wise. It is just that he likes listening to their voices, the one or the other, according to his mood.

Why do gods always like to be worshipped in high places?” Kaz muttered. “It’s men who seek grandeur,” Inej said, springing nimbly along as if her feet knew some secret topography. “The Saints hear prayers wherever they’re spoken.” “And answer them according to their moods?” “What you want and what the world needs are not always in accord, Kaz. Praying and wishing are not the same thing.” But they’re equally useless. Kaz bit back the reply. He was too focused on not plummeting to his death to properly engage in an argument.

My job is not to sell the books - my father does that - but to look after them. Every so often I take out a volume and read a page or two. After all, reading is looking after in a manner of speaking. Though they're not old enough to be valuable for their age alone, nor improtant enough to be sought after by collectors, my charges are dear to me, even as often as not, they are as dull on the inside as on the outside. No matter how banal the contents, there is always something that touches me. For someone now dead once thought these words significant enough to write them down. People disappear when they die. Their voice, their laughter, the warmth of their breath. Their flesh. Eventually their bones. All living memory of them ceases. This is both dreadful and natural. Yet for some there is an exception to this annihilation. For in the boooks they write they continue to exist. We can rediscover them. Their humor, their tone of voice, their moods. Through the written word they can anger you or make you happy. They can comfort you. They can perplex you. They can alter you. All this, even though they are dead. Like flies in amber, like corpses frozen in ice, that which according to the laws of nature should pass away is, by the miracle of ink on paper, preserved. It is a kind of magic. As one tends the graves of the dead, so I tend the books. I clean them, do minor repairs, keep them in good order. And every day I open a volume or two, read a few lines or pages, allow the voices of the forgotten dead to resonate inside my head. Do they sense it, these dead writers, when their books are read? Does a pinprick of light appear in their darkness? Is their soul stirred by the feather touch of another mind reading theirs? I do hope so. For it must be very lonely being dead.

It made me comfortable. It was a house where you could put your feet up and drink French champagne or Ballarat Bitter according to your mood.

Lizzie rolled into school in a boy's school trousers and runners, uncaring of what anyone had to say about her appearance. She honestly didn’t seem to care what people thought. She dressed according to her mood and projected vibes the same way. She could show up tomorrow in a skirt and with a full face of makeup. She did what she wanted to do when she wanted to do it, unaware and uncaring of anyone else's opinion. She oozed a lazy sort of confidence with her long, dark blonde, swishing ponytail and makeup-free face, emphasizing those big, blue eyes of hers.

What is drama, and what is dharma? I guess you could say drama is illusion that acts like truth, and dharma is truth itself—the way things are, the basic state of reality that does not change from day to day according to fashion or our mood or agenda.

The story that you wanted to write will never be pen down that way, The chapters of incidences will variate, The entrance and exit of characters will alter, The starting of pages might be different, The ending of pages might be unclear, The attractive introduction, The charming ending, Considering the facts in your mind, Concluding with ideas in your heart, The end product will be something else, The same goes with your life, This person is going to be my lover, friend, helper, and well-wisher, or in case some of you decide an enemy, We’re breathing humans, Our thoughts, our minds, our hearts, and our souls, everything works according to our moods, likes, dislikes, etc., There’s a problem with us, There’s a fault in ourselves, When we think that they’ll be there for us, No, they wouldn’t be, Why should they be? They have a different story to live, It’s not their duty to make your story happening, So be delighted with your tale, And enjoy whatever comes your way.

She knew that this silent, motionless portal opened into the street; if the sidelights had not been filled with green paper, she might have looked out on the little brown stoop and the well-worn brick pavement. But she had no wish to look out, for this would have interfered with her theory that there was a strange, unseen place on the other side--a place which became, to the child’s imagination, according to its different moods, a region of delight or terror.

[The book, Anna Karenina, is] a mirror held up to the real, grimy, quotidian interactions of married life, of which romance is little more than a passing mood: marriage, that slippery social contract that, if it works at all, depends more on indulgent disconnection than on some kind of sacred accord.

The morning was a cup filled with mist and glamor. In the corner near her was a rich surprise of new-blown, crystal-dewed roses. The trills and trickles of song from the birds in the big tree above her seemed in perfect accord with her mood. A sentence from a very old, very true, very wonderful Book came to her lips, 'Weeping may endure for a night but joy cometh in the morning.

The living room is dark and low-ceilinged, with bookshelves all along the wall opposite the windows. These books have not made George nobler or better or more truly wise. It is just that he likes listening to their voices, the one or the other, according to his mood. He misuses them quite ruthlessly - despite the respectful way he has to talk about them in public - to put him to sleep, to take his mind off the hands of the clock, to relax the nagging of his pyloric spasm, to gossip him out of his melancholy, to trigger the conditioned reflexes of his colon.

Seen with the terrestrially sullied eye, we are in a situation of travelers in a train that has met with an accident in a tunnel, and this at a place where the light of the beginning can no longer be seen, and the light of the end is so very small a glimmer that the gaze must continually search for it and is always losing it again, and, furthermore, both the beginning and the end are not even certainties. Round about us, however, in the confusion of our senses, or in the supersensitiveness of our senses, we have nothing but monstrosities and a kaleidoscopic play of things that is either delightful or exhausting according to the mood and injury of each individual. What shall I do? or: Why should I do it? are not questions to be asked in such places.

Christ's place indeed is with the poets. His whole conception of Humanity sprang right out of the imagination and can only be realised by it. What God was to the pantheist, man was to Him. He was the first to conceive the divided races as a unity. Before his time there had been gods and men, and, feeling through the mysticism of sympathy that in himself each had been made incarnate, he calls himself the Son of the one or the Son of the other, according to his mood. More than any one else in history he wakes in us that temper of wonder to which romance always appeals.

For the next fortnight Anne writhed or reveled, according to mood, in her literary pursuits. Now she would be jubilant over a brilliant idea, now despairing because some contrary character would NOT behave properly.

Frank grabbed a tourist brochure stuck under the napkin dispenser. He began to read it. Piper patted Leo’s arm, like she couldn’t believe he was really here. Nico stood at the edge of the group, eyeing the passing pedestrians as if they might be enemies. Coach Hedge munched on the salt and pepper shakers. Despite the happy reunion, everybody seemed more subdued than usual—like they were picking up on Leo’s mood. Jason had never really considered how important Leo’s sense of humor was to the group. Even when things were super serious, they could always depend on Leo to lighten things up. Now, it felt like the whole team had dropped anchor. “So then Jason harnessed the venti,” Hazel finished. “And here we are.” Leo whistled. “Hot-air horses? Dang, Jason. So basically, you held a bunch of gas together all the way to Malta, and then you let it loose.” Jason frowned. “You know, it doesn’t sound so heroic when you put it that way.” “Yeah, well. I’m an expert on hot air. I’m still wondering, why Malta? I just kind of ended up here on the raft, but was that a random thing, or—” “Maybe because of this.” Frank tapped his brochure. “Says here Malta was where Calypso lived.” A pint of blood drained from Leo’s face. “W-what now?” Frank shrugged. “According to this, her original home was an island called Gozo just north of here. Calypso’s a Greek myth thingie, right?” “Ah, a Greek myth thingie!” Coach Hedge rubbed his hands together. “Maybe we get to fight her! Do we get to fight her? ’Cause I’m ready.” “No,” Leo murmured. “No, we don’t have to fight her, Coach.” Piper frowned. “Leo, what’s wrong? You look—” “Nothing’s wrong!” Leo shot to his feet. “Hey, we should get going. We’ve got work to do!” “But…where did you go?” Hazel asked. “Where did you get those clothes? How—” “Jeez, ladies!” Leo said. “I appreciate the concern, but I don’t need two extra moms!” Piper smiled uncertainly. “Okay, but—” “Ships to fix!” Leo said. “Festus to check! Earth goddesses to punch in the face! What are we waiting for? Leo’s back!” He spread his arms and grinned. He was making a brave attempt, but Jason could see the sadness lingering in his eyes. Something had happened to him…something to do with Calypso.

STAGE 1—shared by most street gangs and characterized by despair, hostility, and the collective belief that “life sucks.” STAGE 2—filled primarily with apathetic people who perceive themselves as victims and who are passively antagonistic, with the mind-set that “my life sucks.” Think The Office on TV or the Dilbert comic strip. STAGE 3—focused primarily on individual achievement and driven by the motto “I’m great (and you’re not).” According to the authors, people in organizations at this stage “have to win, and for them winning is personal. They’ll outwork and outthink their competitors on an individual basis. The mood that results is a collection of ‘lone warriors.’” STAGE 4—dedicated to tribal pride and the overriding conviction that “we’re great (and they’re not).” This kind of team requires a strong adversary, and the bigger the foe, the more powerful the tribe. STAGE 5—a rare stage characterized by a sense of innocent wonder and the strong belief that “life is great.” (See Bulls, Chicago, 1995–98.)

What if the water that came out of the shower was treated with a chemical that responded to a combination of things, like your heartbeat, and your body temperature, and your brain waves, so that your skin changed color according to your mood? If you were extremely excited your skin would turn green, and if you were angry you'd turn red, obviously, and if you felt like shiitake you'd turn brown, and if you were blue you'd turn blue. Everyone could know what everyone else felt, and we could be more careful with each other, because you'd never want to tell a person whose skin was purple that you're angry at her for being late, just like you would want to pat a pink person on the back and tell him, "Congratulations!" Another reason it would be a good invention is that there are so many times when you know you're feeling a lot of something, but you don't know what the something is. Am I frustrated? Am I actually just panicky? And that confusion changes your mood, it becomes your mood, and you become a confused, gray person. But with the special water, you could look at your orange hands and think, I'm happy! That whole time I was actually happy! What a relief!

People disappear when they die. Their voice, their laughter, the warmth of their breath. Their flesh. Eventually their bones. All living memory of them ceases. This is both dreadful and natural. Yet for some there is an exception to this annihilation. For in the books they write they continue to exist. We can rediscover them. Their humor, their tone of voice, their moods. Through the written word they can anger you or make you happy. They can comfort you. They can perplex you. They can alter you. All this, even though they are dead. Like flies in amber, like corpses frozen in ice, that which according to the laws of nature should pass away is, by the miracle of ink on paper, preserved. It is a kind of magic.

In my picture of the world there is a vast outer realm and an equally vast inner realm; between these two stands man, facing now one and now the other, and, according to his mood or disposition, taking the one for the absolute truth by denying or sacrificing the other.

We march on, though sometimes strange moods fill our children. Our march toward security and peace is the march of freedom—the freedom that we should like to become a living part of. It is the dignity of the individual to live in a society of free men, where the spirit of understanding and belief exists; of understanding that all men, whatever their color, race, religion or estate, should be given equal opportunity to serve themselves and each other according to their needs and abilities. But we are not really free unless we use what we produce. So long as the fruit of our labor is denied us, so long will want manifest itself in a world of slaves. It is only when we have plenty to eat—plenty of everything— that we begin to understand what freedom means. To us, freedom is not an intangible thing. When we have enough to eat, then we are healthy enough to enjoy what we eat. Then we have the time and ability to read and think and discuss things. Then we are not merely living but also becoming a creative part of life. It is only then that we become a growing part of democracy.

Christopher explains that he ranks the day according to the number and color of the cars he sees on his way to school. Three red cars in a row equal a Good Day, and five equal a Super Good Day. Four yellow cars in a row make it a Black Day. On Black Days Christopher refuses to speak to anyone and sits by himself at lunch.

She’s taken to renaming him according to her own analysis of his mood of the day, or his mood of the hour, or his mood of the minute: according to her, he’s moody. Each mood is personified and given an honorific, so he’s Mr. Grumpy, Mr. Sleepy, Dr. Ironic, Sir Sardonic, and sometimes, when she’s being sarcastic or possibly nostalgic, Mr. Romantic.

I consider a tree. I can look on it as a picture: stiff column in a shock of light, or splash of green shot with the delicate blue and silver of the background. I can perceive it as movement: flowing veins on clinging, pressing pith, suck of the roots, breathing of the leaves, ceaseless commerce with earth and air—and the obscure growth itself. I can classify it in a species and study it as a type in its structure and mode of life. I can subdue its actual presence and form so sternly that I recognise it only as an expression of law — of the laws in accordance with which a constant opposition of forces is continually adjusted, or of those in accordance with which the component substances mingle and separate. I can dissipate it and perpetuate it in number, in pure numerical relation. In all this the tree remains my object, occupies space and time, and has its nature and constitution. It can, however, also come about, if I have both will and grace, that in considering the tree I become bound up in relation to it. The tree is now no longer It. I have been seized by the power of exclusiveness. To effect this it is not necessary for me to give up any of the ways in which I consider the tree. There is nothing from which I would have to turn my eyes away in order to see, and no knowledge that I would have to forget. Rather is everything, picture and movement, species and type, law and number, indivisibly united in this event. Everything belonging to the tree is in this: its form and structure, its colours and chemical composition, its intercourse with the elements and with the stars, are all present in a single whole. The tree is no impression, no play of my imagination, no value depending on my mood; but it is bodied over against me and has to do with me, as I with it — only in a different way. Let no attempt be made to sap the strength from the meaning of the relation: relation is mutual.

The whole point about T-shirts is you choose them in the morning according to your mood, like crystals, or aromatherapy oils.

According to the law of the oscillation of a pendulum. The stronger the love, the stronger the hatred whenever you decide to part ways with your loved one. Mood swings have to go through the laws of balance.

The Saints hear prayers wherever they’re spoken.” “And answer them according to their moods?” “What you want and what the world needs are not always in accord, Kaz. Praying and wishing are not the same thing.

For if one makes faith everything, that is, makes it what it is, then, according to my way of thinking, one may speak of it without danger in our age, which hardly extravagates in the matter of faith, and it is only by faith one attains likeness to Abraham, not by murder. If one makes love a transitory mood, a voluptuous emotion in a man, then one only lays pitfalls for the weak when one would talk about the exploits of love.

I am the priestess of a secret that I no longer know. And I serve out of blissful ignorance. I found out something I was unable to understand, my lips became sealed, and I retained only the incomprehensible fragments of a ritual.

For the next fortnight Anne writhed or reveled, according to the mood, in her literary pursuits. Now she would be jubilant over a brilliant idea, now despairing because some contrary character would not behave properly. Diana could not understand this. 'Make them do as you want them to,' she said. 'I can't,' mourned Anne. 'Averil is such an unmanageable heroine. She will do and say things I never meant her to. Then that spoils everything that went before and I have to write it all over again.

Joshua and I tried to engage Joy in conversation several times during the journey to Kabul, but she was cranky and abrupt and often just rode away from us. “Probably depressed that she’s not torturing me,” I speculated. “I can see how that might bring her down,” said Joshua. “Maybe if you could get your camel to bite you. I know that always brightens my mood.” I rode on ahead without another word. It’s wildly irritating to have invented something as revolutionary as sarcasm, only to have it abused by amateurs.

According to Su Lan, in physics it is far easier to understand the behavior of massive objects than that of minuscule ones. You would think it should be the reverse, like how it’s more difficult to hold down a large man than to carry a newborn child. But then I thought of children, how they were more surprising and unpredictable than adults, and how as I aged, I felt I was settling into a rigid form, becoming if not someone I understood, then someone whose moods and reactions fell increasingly into patterns I could predict.

If, as Moses Mendelssohn maintains, Judaism is not a religion but a revealed legislation, it seems strange that such a God should be its author and symbol. He who has, precisely, nothing of the legislator about Him. Incapable of the slightest effort of objectivity, He dispenses justice according to His whim, without any code to limit His divagations and His impulses. He is a despot as jittery as He is aggressive, saturated with complexes, an ideal subject for psychoanalysis. He disarms metaphysics, which detects in Him no trace of a substantial, self-sufficient Being superior to the world and content with the interval that separates Him from it. A clown who has inherited heaven and who there perpetuates the wost traditions of earth, he employes means, astounded by His own power and proud of having made its effects felt. Yet His vehemence, His shifts of mood, His spasmodic outbursts finally attract, if they do not convince us. Not at all resigned to His eternity, He intervenes in the affairs of earth, makes a mess of them, sowing confusion and clutter. He disconcerts, irritates, seduces.

To understand a child we have to watch him at play, study him in his different moods; we cannot project upon him our own prejudices, hopes and fears, or mould him to fit the pattern of our desires. If we are constantly judging the child according to our personal likes and dislikes, we are bound to create barriers and hindrances in our relationship with him and in his relationships with the world. Unfortunately, most of us desire to shape the child in a way that is gratifying to our own vanities and idiosyncrasies; we find varying degrees of comfort and satisfaction in exclusive ownership and domination. Surely, this process is not relationship, but mere imposition, and it is therefore essential to understand the difficult and complex desire to dominate. It takes many subtle forms; and in its self-righteous aspect, it is very obstinate. The desire to "serve" with the unconscious longing to dominate is difficult to understand. Can there be love where there is possessiveness? Can we be in communion with those whom we seek to control? To dominate is to use another for self-gratification, and where there is the use of another there is no love. When there is love there is consideration, not only for the children but for every human being. Unless we are deeply touched by the problem, we will never find the right way of education. Mere technical training inevitably makes for ruthlessness, and to educate our children we must be sensitive to the whole movement of life. What we think, what we do, what we say matters infinitely, because it creates the environment, and the environment either helps or hinders the child. Obviously, then, those of us who are deeply interested in this problem will have to begin to understand ourselves and thereby help to transform society; we will make it our direct responsability to bring about a new approach to education. If we love our children, will we not find a way of putting an end to war? But if we are merely using the word "love" without substance, then the whole complex problem of human misery will remain. The way out of this problem lies through ourselves. We must begin to understand our relationship with our fellow men, with nature, with ideas and with things, for without that understanding there is no hope, there is no way out of conflict and suffering. The bringing up of a child requires intelligent observation and care. Experts and their knowledge can never replace the parents' love, but most parents corrupt that love by their own fears and ambitions, which condition and distort the outlook of the child. So few of us are concerned with love, but we are vastly taken up with the appearance of love. The present educational and social structure does not help the individual towards freedom and integration; and if the parents are at all in earnest and desire that the child shall grow to his fullest integral capacity, they must begin to alter the influence of the home and set about creating schools with the right kind of educators. The influence of the home and that of the school must not be in any way contradictory, so both parents and teachers must re-educate themselves. The contradiction which so often exists between the private life of the individual and his life as a member of the group creates an endless battle within himself and in his relationships. This conflict is encouraged and sustained through the wrong kind of education, and both governments and organized religions add to the confusion by their contradictory doctrines. The child is divided within himself from the very start, which results in personal and social disasters.

A week ago," Ishmael said, "when we were talking about laws, you said that there's only one kind of law about how people should live--the kind that can be changed by a vote. What do you think now? Can the laws that govern competition in the community be changed by a vote?" "No. But they're not absolutes, like the laws of aerodynamics. They can be broken." "Can't the laws of aerodynamics be broken?" "No. If your plane isn't built according to the law, it doesn't fly." "But if you push it off a cliff, it stays in the air, doesn't it?" "For a while." "The same is true of a civilization that isn't built in accordance with the law of limited competition... Any species that, as a matter of policy, exempts itself from the law of limited competition will end by destroying the community..." "Yes." "Then what have we discovered here?" "We've discovered a piece of certain knowledge about how people ought to live. Must live in fact." "The law we've outlined here enables species to live--enables species to survive, including the human. It won't tell you whether mood-altering drugs should be legalized or not. It won't tell you whether premarital sex is good or bad. It won't tell you if capital punishment is right or wrong. It *will* tell you how you have to live if you want to avoid extinction, and that's the first and most fundamental knowledge anyone needs... You might say that this is one of the law's basic operations: Those who threaten the stability of the community by defying the law automatically eliminate themselves.

In fact, even fleeting feelings of delight can lead to dramatic increases in creativity. After watching a short, humorous video — Beeman uses a clip of Robin Williams doing standup — subjects have significantly more epiphanies, at least when compared with those who were shown scary or boring videos. Because positive moods allow us to relax, we focus less on the troubling world and more on these remote associations. Another ideal moment for insights, according to Beeman and John Kounios, is the early morning, shortly after waking up. The drowsy brain is unwound and disorganized, open to all sorts of unconventional ideas. The right hemisphere is also unusually active.

He was trembling now with annoyance. Why did she seem so abstracted? He did not know how he could begin. Was she annoyed, too, about something? If she would only turn to him or come to him of her own accord! To take her as she was would be brutal. No, he must see some ardour in her eyes first. He longed to be master of her strange mood.

The highly spirited girl stood up to face her challengers & smiled.She had learnt from the age of thirteen, that what men wanted from young naked girls, was sex. And although the crafty Typhon had stipulated that she would be evaluated in five different areas, & the sixth, in accordance to his mood, all six only spelled sex differently.[MMT]

Time always moves according to your perception or mood. If your breathing is calm, rhythmical and deep then time appears to dissolve. At the highest frequencies of this 5th Gene Key, you do not even notice time. The more you become aware of your own impatience and restlessness, the deeper you begin to sink into your true centre and the less you are concerned with time and timing.

Such experiences can act even on the unborn child. A recent study found that, at one year of age, the infants of women traumatized during their pregnancies by the 9/11 tragedy had abnormal blood levels of the stress hormone, cortisol.2 According to numerous human and animal studies, adverse early experiences may lead to permanent imbalances of essential brain chemicals that modulate mood and behavior.

And I shall not wander “from thought to thought,” but from mood to mood. We shall be inhuman — as the loftiest conquest of man. Being is being beyond human. Being man does not work, being man has been a constraint. The unknown awaits us, but I feel that this unknown is a totalization and will be the true humanization for which we longed. Am I speaking of death? no, of life. It is not a state of happiness, it is a state of contact.

Don Juan once made love to a woman called Donna Ana. Donna Ana was married to a man called Ottavio. You will read about him in this piece. He does not appear. So when Don Juan made love to Donna Ana, Donna Ana screamed, and her father came to her rescue to defend her virtue. Donna Ana’s father got into a sword fight with Don Juan, and in the sword fight Don Juan killed Donna Ana’s father. Then the story cuts to some time later. There was a statue erected to the memory of Donna Ana’s father, and in a high mood one day Don Juan invited the Statue to come and have supper with him, and lo and behold, the Statue stepped down from its pedestal and came and had supper with Don Juan. And in return the Statue invited Don Juan to supper with it, and on this occasion the Statue took Don Juan down into Hell, where, according to Shaw, Ana joins them and they talk with the Devil. —CHARLES LAUGHTON

In his person Gascoigne showed a curious amalgam of classes, high and low. He had cultivated his mind with the same grave discipline with which he now maintained his toilette—which is to say, according to a method that was sophisticated, but somewhat out of date. He held the kind of passion for books and learning that only comes when one has pursued an education on one’s very own—but it was a passion that, because its origins were both private and virtuous, tended towards piety and scorn. His temperament was deeply nostalgic, not for his own past, but for past ages; he was cynical of the present, fearful of the future, and profoundly regretful of the world’s decay. As a whole, he put one in mind of a well-preserved old gentleman (in fact he was only thirty-four) in a period of comfortable, but perceptible, decline—a decline of which he was well aware, and which either amused him or turned him melancholy, depending on his moods.

Walking doesn’t just make you happy—it can also help fight depression, anxiety, and stress. According to the Anxiety and Depression Association of America, researchers have found that taking a ten-minute walk can reduce feelings of depression, fatigue, and anger and suppress anxiety as effectively as a forty-five-minute workout. The effects of a short, brisk walk don’t just go away once we get back to the office or our homes—scientists say the effects of walking on mood can last for hours after a single jaunt.

Hiking calms. According to a study published in the Proceedings of the National Academy of Sciences, a ninety-minute walk through a natural area led to lower levels of brooding and obsessive worry. Brain scans of the subjects found that there was decreased blood flow to the subgenual prefrontal cortex. Increased blood flow to this region of the brain is associated with bad moods. Everything from feeling sad about something, to worrying, to major depression seems to be tied to this brain region. Hiking deactivates it.

The eccentric passion of Shankly was underlined for me by my England team-mate Roger Hunt's version of the classic tale of the Liverpool manager's pre-game talk before playing Manchester United. The story has probably been told a thousand times in and out of football, and each time you hear it there are different details, but when Roger told it the occasion was still fresh in his mind and I've always believed it to be the definitive account. It was later on the same day, as Roger and I travelled together to report for England duty, after we had played our bruising match at Anfield. Ian St John had scored the winner, then squared up to Denis Law, with Nobby finally sealing the mood of the afternoon by giving the Kop the 'V' sign. After settling down in our railway carriage, Roger said, 'You may have lost today, but you would have been pleased with yourself before the game. Shanks mentioned you in the team talk. When he says anything positive about the opposition, normally he never singles out players.' According to Roger, Shankly burst into the dressing room in his usual aggressive style and said, 'We're playing Manchester United this afternoon, and really it's an insult that we have to let them on to our field because we are superior to them in every department, but they are in the league so I suppose we have to play them. In goal Dunne is hopeless- he never knows where he is going. At right back Brennan is a straw- any wind will blow him over. Foulkes the centre half kicks the ball anywhere. On the left Tony Dunne is fast but he only has one foot. Crerand couldn't beat a tortoise. It's true David Herd has got a fantastic shot, but if Ronnie Yeats can point him in the right direction he's likely to score for us. So there you are, Manchester United, useless...' Apparently it was at this point the Liverpool winger Ian Callaghan, who was never known to whisper a single word on such occasions, asked, 'What about Best, Law and Charlton, boss?' Shankly paused, narrowed his eyes, and said, 'What are you saying to me, Callaghan? I hope you're not saying we cannot play three men.

Now this was possible only by a man determining himself entirely *rationally* according to concepts, not according to changing impressions and moods. But as only the maxims of our conduct, not the consequences or circumstances, are in our power, to be capable of always remaining consistent we must take as our object only the maxims, not the consequences and circumstances, and thus the doctrine of virtue is again introduced.” —from_The World as Will and Representation_. Translated from the German by E. F. J. Paye in two volumes: volume I, p. 89

What if the water that came out of the shower was treated with a chemical that responded to a combination of things, like your heartbeat, and your body temperature, and your brain waves, so that your skin changed color according to your mood? If you were extremely excited your skin would turn green, and if you were angry you’d turn red, obviously, and if you felt like shiitake you’d turn brown, and if you were blue you’d turn blue. Everyone could know what everyone else felt, and we could be more careful with each other, because you’d never want to tell a person whose skin was purple that you’re angry at her for being late, just like you would want to pat a pink person on the back and tell him, “Congratulations!” Another reason it would be a good invention is that there are so many times when you know you’re feeling a lot of something, but you don’t know what the something is. Am I frustrated? Am I actually just panicky? And that confusion changes your mood, it becomes your mood, and you become a confused, gray person. But with the special water, you could look at your orange hands and think, I’m happy! That whole time I was actually happy! What a relief!

VIOLATION SERIOUSNESS SENTENCE PRINCIPAL’S COMMENTS ASSAULT ON ANOTHER PRODIGY According to numerous reports, Ro stomped on Shayda Adel’s foot to punish Shayda for attempting to trip her. 10 out of 10 Apology required. Technically, Mr. Sencen wasn’t involved in this incident. But since his bodyguard was, it’s going in his file. And for the record, I completely understand Ro’s behavior. But I can’t condone harming another prodigy. I’ve ordered Ro to apologize during orientation. —Magnate Leto LEVEL SIX VIOLATION SERIOUSNESS SENTENCE PRINCIPAL’S COMMENTS Update: In an effort to contain the story of the Neverseen’s recent brutal attack on Mr. Vacker and Miss Foster, I’ve asked Mr. Sencen to spread the rumor that Miss Foster and Mr. Vacker are away on a mysterious assignment. Elwin also reports having to repeatedly chase Mr. Sencen away from the Healing Center. —Magnate Leto Second Update: At Ms. Ruewen’s request, I’ve given Mr. Sencen permission to visit Miss Foster in the Healing Center. (Apparently Miss Foster’s morale needs a boost.) Keefe may have untraditional methods, but he does ease Miss Foster’s worries and generally improves her mood. —Magnate Leto

I’m supposed to believe you sold your emeralds out of some freakish start-out of a frivolous desire to go off with a man you claim was your brother?” “Goodness, I don’t know what you are supposed to believe. I only know I did it.” “Madam!” he snapped. “You were on the verge of tears, according to the jeweler to whom you sold them. If you were in a frivolous mood, why were you on the verge of tears?” Elizabeth gave him a vacuous look. “I liked my emeralds.” Guffaws erupted from the floor to the rafters. Elizabeth waited until they were finished before she leaned forward and said in a proud, confiding tone, “My husband often says that emeralds match my eyes. Isn’t that sweet?” Sutherland was beginning to grind his teeth, Elizabeth noted. Afraid to look at Ian, she cast a quick glance at Peterson Delham and saw him watching her alertly with something that might well have been admiration. “So!” Sutherland boomed in a voice that was nearly a rant. “We are now supposed to believe that you weren’t really afraid of your husband?” “Of course I was. Didn’t I just explain how very cruel he can be?” she asked with another vacuous look. “Naturally, when Bobby showed me his back I couldn’t help thinking that a man who would threaten to cut off his wife’s allowance would be capable of anything-“ Loud guffaws lasted much longer this time, and even after they died down, Elizabeth noticed derisive grins where before there had been condemnation and disbelief. “And,” Sutherland boomed, when he could be heard again, “we are also supposed to believe that you ran off with a man you claim is your brother and have been cozily in England somewhere-“ Elizabeth nodded emphatically and helpfully provided, “In Helmshead-it is the sweetest village by the sea. I was having a very pleas-very practical time until I read the paper and realized my husband was on trial. Bobby didn’t think I should come back at all, because he was still provoked about being put on one of my husband’s ships. But I thought I ought.” “And what,” Sutherland gritted, “do you claim is the reason you decided you ought?” “I didn’t think Lord Thornton would like being hanged-“ More mirth exploded through the House, and Elizabeth had to wait for a full minute before she could continue. “And so I gave Bobby my money, and he went on to have his own agreeable life, as I said earlier.” “Lady Thornton,” Sutherland said in an awful, silky voice that made Elizabeth shake inside, “does the word ‘perjury’ have any meaning to you?” “I believe,” Elizabeth said, “it means to tell a lie in a place like this.” “Do you know how the Crown punishes perjurers? They are sentenced to gaol, and they live their lives in a dark, dank cell. Would you want that to happen to you?” “It certainly doesn’t sound very agreeable,” Elizabeth said. “Would I be able to take my jewels and gowns?” Shouts of laughter shook the chandeliers that hung from the vaulted ceilings. “No, you would not!” “Then I’m certainly happy I haven’t lied.

Now I’ll be spending the next who-knows-how-many days waiting for Guy to call/​text/​IM/​Facebook/​e-mail me. Then, if he ever does, I’ll devote who-knows-how-many hours to reading into every word and deliberating about how to respond so I come off as available but not clingy. We may call/​text/​IM/​Facebook/​e-mail back and forth for who-knows-how-much longer until we start hanging out, if we ever do. Meanwhile I’ll keep scrutinizing his behavior for signs as to whether he wants me romantically or as just a friend, and my mood will yo-yo accordingly until he finally makes a move, if he ever does.

We grasp onto self-esteem as if it were an inflatable raft that will save us—or at least save and prop up the positive sense of self that we so crave—only to find that the raft has a gaping hole and is rapidly running out of air. The truth is this: sometimes we display good qualities and sometimes bad. Sometimes we act in helpful, productive ways and sometimes in harmful, maladaptive ways. But we are not defined by these qualities or behaviors. We are a verb not a noun, a process rather than a fixed “thing.” Our actions change—mercurial beings that we are—according to time, circumstance, mood, setting.

People disappear when they die. Their voice, their laughter, the warmth of their breath. Their flesh. Eventually their bones. All living memory of them ceases. This is both dreadful and natural. Yet for some there is an exception to this annihilation. For in the books they write they continue to exist. We can rediscover them. Their humour, their tone of voice, their moods. Through the written word they can anger you or make you happy. They can comfort you. They can perplex you. They can alter you. All this, even though they are dead. Like flies in amber, like corpses frozen in ice, that which according to the laws of nature should pass away is, by the miracle of ink on paper, preserved. It is a kind of magic.

For a civilisation so fixated on achieving happiness, we seem remarkably incompetent at the task. One of the best-known general findings of the ‘science of happiness’ has been the discovery that the countless advantages of modern life have done so little to lift our collective mood. The awkward truth seems to be that increased economic growth does not necessarily make for happier societies, just as increased personal income, above a certain basic level, doesn’t make for happier people. Nor does better education, at least according to some studies. Nor does an increased choice of consumer products. Nor do bigger and fancier homes, which instead seem mainly to provide the privilege of more space in which to feel gloomy. Perhaps

Lady Thornton!” the prosecutor rapped out, and he began firing questions at her so rapidly that she could scarcely keep track of them. “Tell us the truth, Lady Thornton. Did that man”-his finger pointed accusingly to where Ian was sitting, out of Elizabeth’s vision-“fid you and bribe you to come back here and tell us this absurd tale? Or did he find you and threaten your life if you didn’t come here today? Isn’t it true that you have no idea where your brother is? Isn’t it true that by your own admission a few moments ago you fled in terror for your life from this cruel man? Isn’t it true that you are afraid of further cruelty from him-“ “No!” Elizabeth cried. Her gaze raced over the male faces around and above her, and she could see not one that looked anything but either dubious or contemptuous of the truths she had told. “No further questions!” “Wait!” In that infinitesimal moment of time Elizabeth realized that if she couldn’t convince them she was telling the truth, she might be able to convince them she was too stupid to make up such a lie. “Yes, my lord,” her voice rang out. “I cannot deny it-about his cruelty, I mean.” Sutherland swung around, his eyes lighting up, and renewed excitement throbbed in the great chamber. “You admit this is a cruel man?” “Yes, I do,” Elizabeth emphatically declared. “My dear, poor woman, could you tell us-all of us-some examples of his cruelty?” “Yes, and when I do, I know you will all understand how truly cruel my husband can be and why I ran off with Robert-my brother, that is.” Madly, she tried to think of half-truths that would not constitute perjury, and she remembered Ian’s words the night he came looking for her at Havenhurst. “Yes, go on.” Everyone in the galleries leaned forward in unison, and Elizabeth had the feeling the whole building was tipping toward her. “When was the last time your husband was cruel?” “Well, just before I left he threatened to cut off my allowance-I had overspent it, and I hated to admit it.” “You were afraid he would beat you for it?” “No, I was afraid he wouldn’t give me more until next quarter!” Someone in the gallery laughed, then the sound was instantly choked. Sutherland started to frown darkly, but Elizabeth plunged ahead. “My husband and I were discussing that very thing-my allowance, I mean-two nights before I ran away with Bobby.” “And did he become abusive during that discussion? Is that the night your maid testified that you were weeping?” “Yes, I believe it was!” “Why were you weeping, Lady Thornton?” The galleries tipped further toward her. “I was in a terrible taking,” Elizabeth said, stating a fact. “I wanted to go away with Bobby. In order to do it, I had to sell my lovely emeralds, which Lord Thornton gave me.” Seized with inspiration, she leaned confiding inches toward the Lord Chancellor upon the woolsack. “I knew he would buy me more, you know.” Startled laughter rang out from the galleries, and it was the encouragement Elizabeth desperately needed. Lord Sutherland, however, wasn’t laughing. He sensed that she was trying to dupe him, but with all the arrogance typical of most of his sex, he could not believe she was smart enough to actually attempt, let alone accomplish it. “I’m supposed to believe you sold your emeralds out of some freakish start-out of a frivolous desire to go off with a man you claim was your brother?” “Goodness, I don’t know what you are supposed to believe. I only know I did it.” “Madam!” he snapped. “You were on the verge of tears, according to the jeweler to whom you sold them. If you were in a frivolous mood, why were you on the verge of tears?” Elizabeth gave him a vacuous look. “I liked my emeralds.

What if the water that came out of the shower was treated with a chemical that responded to a combination of things, like your heartbeat, and your body temperature, and your brain waves, so that your skin changed color according to your mood? If you were extremely excited your skin would turn green, and if you were angry you'd turn red, obviously, and if you felt like shiitake you'd turn brown, and if you were blue you'd turn blue. Everyone could know what everyone else felt, and we could be more careful with each other... ...There are so many times when you know you're feeling a lot of something, but you don't know what the something is. 'Am I frustrated? Am I actually just panicky?' And that confusion changes your mood, it becomes your mood, and you become a confused, gray person. But with the special water, you could look at your orange hands and think, 'I'm happy! That whole time I was actually happy! What a relief!

How do you know if you’re in an infatuation? Here are the neurological markers according to Dr. Helen Fisher, a preeminent biological anthropologist who has written on the topic: • The lover focuses on the beloved’s better traits and overlooks or minimizes flaws. • Infatuated people exhibit extreme energy, hyperactivity, sleeplessness, impulsivity, euphoria, and mood swings. • One or both of the partners develops a goal-oriented fixation on winning the beloved. • Relational passion is heightened, not weakened, by adversity; the more the relationship is attacked, the more the passion grows. • The lovers become emotionally dependent on the relationship. • Partners reorder their daily priorities to remain in contact as much as humanly possible, and they even experience separation anxiety when apart. • Empathy is so powerful that many report they would “die for their beloved.” • An infatuated person thinks about their lover to an obsessive degree. • Sexual desire is intense, and the relationship becomes marked by extreme possessiveness.

In a sexist, male-dominated society, women have been selected over many generations for submissiveness, looks, juvenility etc. They certainly weren’t selected for intelligence and aggression. Is the type of women we have today a reflection of a dog-like breeding process? Have we actually bred overly emotional, underly rational women; women who are obsessed with appearance, compliance and emotional intelligence? Just as dogs were bred to be attuned to the moods of their owners, is the same true of women? Were women selected according to how well they fitted in with the tastes of their dominant, aggressive male masters? They’re so emotionally smart because men bred them for exactly that purpose. Women are not renowned for aggression, dominance, assertiveness and intelligence because dominant men didn’t want any of those traits in their women. All SUPERWOMEN (the type of women who could give men a run for their money) were DESELECTED by a dominant male culture that didn’t value talented women and just wanted subservient, pretty adornments.

Flow is an extremely potent response to external events and requires an extraordinary set of signals. The process includes dopamine, which does more than tune signal-to-noise ratios. Emotionally, we feel dopamine as engagement, excitement, creativity, and a desire to investigate and make meaning out of the world. Evolutionarily, it serves a similar function. Human beings are hardwired for exploration, hardwired to push the envelope: dopamine is largely responsible for that wiring. This neurochemical is released whenever we take a risk or encounter something novel. It rewards exploratory behavior. It also helps us survive that behavior. By increasing attention, information flow, and pattern recognition in the brain, and heart rate, blood pressure, and muscle firing timing in the body, dopamine serves as a formidable skill-booster as well. Norepinephrine provides another boost. In the body, it speeds up heart rate, muscle tension, and respiration, and triggers glucose release so we have more energy. In the brain, norepinephrine increases arousal, attention, neural efficiency, and emotional control. In flow, it keeps us locked on target, holding distractions at bay. And as a pleasure-inducer, if dopamine’s drug analog is cocaine, norepinephrine’s is speed, which means this enhancement comes with a hell of a high. Endorphins, our third flow conspirator, also come with a hell of a high. These natural “endogenous” (meaning naturally internal to the body) opiates relieve pain and produce pleasure much like “exogenous” (externally added to the body) opiates like heroin. Potent too. The most commonly produced endorphin is 100 times more powerful than medical morphine. The next neurotransmitter is anandamide, which takes its name from the Sanskrit word for “bliss”—and for good reason. Anandamide is an endogenous cannabinoid, and similarly feels like the psychoactive effect found in marijuana. Known to show up in exercise-induced flow states (and suspected in other kinds), this chemical elevates mood, relieves pain, dilates blood vessels and bronchial tubes (aiding respiration), and amplifies lateral thinking (our ability to link disparate ideas together). More critically, anandamide also inhibits our ability to feel fear, even, possibly, according to research done at Duke, facilitates the extinction of long-term fear memories. Lastly, at the tail end of a flow state, it also appears (more research needs to be done) that the brain releases serotonin, the neurochemical now associated with SSRIs like Prozac. “It’s a molecule involved in helping people cope with adversity,” Oxford University’s Philip Cowen told the New York Times, “to not lose it, to keep going and try to sort everything out.” In flow, serotonin is partly responsible for the afterglow effect, and thus the cause of some confusion. “A lot of people associate serotonin directly with flow,” says high performance psychologist Michael Gervais, “but that’s backward. By the time the serotonin has arrived the state has already happened. It’s a signal things are coming to an end, not just beginning.” These five chemicals are flow’s mighty cocktail. Alone, each packs a punch, together a wallop.

They recruited senior research scientists from different local companies as subjects, and asked them to bring with them to the sessions at least two different problems on which they had been working without success for at least three months. These subjects were executives at Hewlett-Packard, fellows at the Stanford Research Institute, architects, and designers. Among them were the people who would design the first silicon chips, create word processing, and invent the computer mouse. Fadiman and his colleagues administered one-hundred-microgram doses of LSD to the subjects and guided them through the next hours as they puzzled over their intractable problems.*3 The subjects worked on their problems and took a variety of psychometric tests. The results were striking. Many of the subjects experienced flashes of intellectual intuition. Their performance on the psychometric tests improved, but, more important, they solved their thorny equations and problems. According to Fadiman, “A number of patents, products, and publications emerged out of that study.

Lanius helps patients who have experienced trauma in their youth to be aware of their feelings again—often for the first time (we’ll read more about that in Chapter Seven). “Many of them have never felt positive emotions—they have a complete inability to experience positive feelings, and when they do feel something positive, they’re immediately flooded with negative emotions,” she says. This is borne out by a study that found that kids who lost a parent early in life didn’t necessarily have more negative moods than other people did—they simply had fewer positive moods. Investigators showed study participants forty mood words. People who lost a parent early in life experienced the negative words as negative, but, according to brain-wave measurements, they also experienced the positive words they saw (“loving, warm-hearted, affectionate, pleased, happy, enthusiastic”) as negative. Other research shows that kids who lost a parent at an early age later experience low self-esteem, loneliness, isolation, and an inability to express feelings—even seventy-one years after losing their parent.

Domesticated animals like cats and dogs can look at their human companions’ facial expressions and discern their moods and whether the humans like them or not. The same is true for smart tigers in the wild. Why are those humans here? By coincidence or by design? They figure out human intentions based on behavior, expressions, and the energy radiated by people and take precautions or even attack accordingly. A jay once built a nest in the juniper tree at a temple I used to go to. Out of curiosity one day, a monk at the temple peeked inside and happened to meet the gaze of the jay brooding an egg. The monk felt sorry, as if he’d invaded someone’s privacy by looking into their bedroom. From that day on, the monk purposefully ignored the jay when he passed by the nest. The jay also grew to ignore the presence of the monk coming and going, and it was able to raise its young and leave the nest. In contrast, an azure-winged magpie once built a nest in my friend’s garden. Enchanted by its light blue wings and long tail, my friend looked in on the bird often. Not long after, the magpie gave up the nest and flew away, leaving behind a rotten egg. We

We pay a high price for this ingenious neural machinery, though, because the default mode network is responsible for mind-wandering. “Experience sampling”—which involves asking people about their mood and thoughts at random moments throughout the day—suggests that our minds wander from what we’re actually doing an amazing 30 percent to 50 percent of the time that we’re awake, and that this is often associated with feelings of unhappiness.6–8 According to Harvard psychologists Matthew Killingsworth and Daniel Gilbert, who created an iPhone app, Rate Your Happiness, to gather some of this data, fluctuations in happiness depend more on what we’re thinking than what we’re doing. Crucially, the results suggest that mind-wandering is the cause rather than the consequence of negative emotions. As the opening verse of the Dhammapada expresses it, “Our life is shaped by our mind; we become what we think. Suffering follows an evil thought as the wheels of a cart follow the oxen that draw it.”9 Less poetically, the psychologists concluded that “the ability to think about what is not happening is a cognitive achievement that comes at an emotional cost.” So, while

A school-girl may be found in every school who attracts and influences all the others, not by her virtues, nor her beauty, nor her sweetness, nor her cleverness, but by something that can neither be described nor reasoned upon. It is the something alluded to in the old lines:— 'Love me not for comely grace, For my pleasing eye and face; No, nor for my constant heart,— For these may change, and turn to ill, And thus true love may sever. But love me on, and know not why, So hast thou the same reason still To dote upon me ever.' A woman will have this charm, not only over men but over her own sex; it cannot be defined, or rather it is so delicate a mixture of many gifts and qualities that it is impossible to decide on the proportions of each. Perhaps it is incompatible with very high principle; as its essence seems to consist in the most exquisite power of adaptation to varying people and still more various moods; 'being all things to all men.' At any rate, Molly might soon have been aware that Cynthia was not remarkable for unflinching morality; but the glamour thrown over her would have prevented Molly from any attempt at penetrating into and judging her companion's character, even had such processes been the least in accordance with her own disposition.

And thus when by poetyr or wehn by music the most entrancing of the poetic moods we find ourselves melted into tears, we weep then not as the abbate gravina supposes through excess of pleasure but through a certain petulatn impatient sorrow at our inability to grasp no wholly here on earth at once and forever these divein and rapturous joys of which through the poem or through the music we attain to but brief and indeterminate glimpses. The struggle to apprehend the supernal loveliness this struggle on the part of souls fittingly constituted has given to the world all that which it (the world) has ever been enabled at once to understand and to feel as peotic whose distant footsteps echo down the corridors of time The impression left is one of pleasurable sadness. This certain taint of sadness is insperably connected with al the higher manifestations of true beauty . It is nevertheless. Beauty is the sole legitimate province of the poem. Melancholy is thus the most legitimate of all the poetical tones. The next desideratum was a pretext for the continous use of the one word nevermore.in observing the difficutly which i at once found in inventing a suffiecienly plausible reason for its continuous repetition i did not fail to preceive thta this difficutly arose solely form the pre assumption that the world was to be so continuously or monotonously spoke by a human being i did not fail to perceive in shor t that the difficulty lay in the reconciliation of this monotony with the exercise of reason on the part of the creature repeating the word here then immediately arose the idea of a non-reasoning creature capable of speech and very naturally a parrot in the first instance suggested itself but was superseded forthwith by a raven as equally capable of speech and infinitely more in keeping with the intended tone.“I had now gone so far as the conception of a Raven, the bird of ill-omen, monotonously repeating the one word "Nevermore" at the conclusion of each stanza in a poem of melancholy tone, and in length about one hundred lines. Now, never losing sight of the object _supremeness_ or perfection at all points, I asked myself--"Of all melancholy topics what, according to the _universal_ understanding of mankind, is the _most_ melancholy?" Death, was the obvious reply. "And when," I said, "is this most melancholy of topics most poetical?" From what I have already explained at some length, the answer here also is obvious--"When it most closely allies itself to _Beauty_; the death, then, of a beautiful woman is unquestionably the most poetical topic in the world, and equally is it beyond doubt that the lips best suited for such topic are those of a bereaved lover.

This much is certain: had I a daughter of an age where there could be any question of her being influenced by you, I would most assuredly warn her, the more so if she were also intellectually gifted. And if there were no reason to warn her against you, then I myself, who nevertheless imagine I might be your match, if not in suppleness then at least in firmness and constancy, if not in the variable and brilliant then at least in steadiness – then I myself, with a certain reluctance, sometimes actually feel that you are corrupting me, that I am letting myself be carried away by your exuberance, by the apparently good-natured wit with which you mock everything, that I am letting myself be borne away into this aesthetic-intellectual intoxication in which you live. In a way, then, I feel to some degree uncertain towards you, at times being too severe, at others too indulgent. However, that is not so strange, for you are the epitome of all possibility; so that one may see in you the possibility at one moment of your own ruin, at another of your own salvation. Every mood, every thought, good or evil, cheerful or sad, you pursue to its farthest limit, yet more in abstraction than concretely, so the pursuit is itself more like a mood from which nothing results except the knowledge of it, though not enough to make it more difficult or easy next time to abandon yourself to that same mood; for you keep it as a constant possibility. So it is almost as though you could be reproached for everything and nothing at all, because it is and yet is not attributable to you. You admit or don’t admit, according to circumstances, to having had such a mood. But you are not available for any charge. The important thing for you is that you have had the mood completely, with proper pathos.

The attempt to develop a sense of humor and to see things in a humorous light is some kind of a trick learned while mastering the art of living. Yet it is possible to practice the art of living even in a concentration camp, although suffering is omnipresent. To draw an analogy: a man’s suffering is similar to the behavior of gas. If a certain quantity of gas is pumped into an empty chamber, it will fill the chamber completely and evenly, no matter how big the chamber. Thus suffering completely fills the human soul and conscious mind, no matter whether the suffering is great or little. Therefore the “size” of human suffering is absolutely relative. It also follows that a very trifling thing can cause the greatest of joys. Take as an example something that happened on our journey from Auschwitz to the camp affiliated with Dachau. We had all been afraid that our transport was heading for the Mauthausen camp. We became more and more tense as we approached a certain bridge over the Danube which the train would have to cross to reach Mauthausen, according to the statement of experienced traveling companions. Those who have never seen anything similar cannot possibly imagine the dance of joy performed in the carriage by the prisoners when they saw that our transport was not crossing the bridge and was instead heading “only” for Dachau. And again, what happened on our arrival in that camp, after a journey lasting two days and three nights? There had not been enough room for everybody to crouch on the floor of the carriage at the same time. The majority of us had to stand all the way, while a few took turns at squatting on the scanty straw which was soaked with human urine. When we arrived the first important news that we heard from older prisoners was that this comparatively small camp (its population was 2,500) had no “oven,” no crematorium, no gas! That meant that a person who had become a “Moslem” could not be taken straight to the gas chamber, but would have to wait until a so-called “sick convoy” had been arranged to return to Auschwitz. This joyful surprise put us all in a good mood. The wish of the senior warden of our hut in Auschwitz had come true: we had come, as quickly as possible, to a camp which did not have a “chimney”—unlike Auschwitz. We laughed and cracked jokes in spite of, and during, all we had to go through in the next few hours.

[Description of the behind-the-scenes situation of the Beer Hall Putsch] The crowd began to grow so sullen that Goering felt it necessary to step to the rostrum and quiet them. “There is nothing to fear,” he cried. “We have the friendliest intentions. For that matter, you’ve no cause to grumble, you’ve got your beer!” And he informed them that in the next room a new government was being formed. It was, at the point of Adolf Hitler’s revolver. Once he had herded his prisoners into the adjoining room, Hitler told them, “No one leaves this room alive without my permission.” He then informed them they would all have key jobs either in the Bavarian government or in the Reich government which he was forming with Ludendorff. With Ludendorff? Earlier in the evening Hitler had dispatched “Scheubner-Richter to Lud-wigshoehe to fetch the renowned General, who knew nothing of the Nazi conspiracy, to the beerhouse at once. The three prisoners at first refused even to speak to Hitler. He continued to harangue them. Each of them must join him in proclaiming the revolution and the new governments; each must take the post he, Hitler, assigned them, or “he has no right to exist.” Kahr was to be the Regent of Bavaria; Lossow, Minister of the National Army; Seisser, Minister of the Reich Police. None of the three was impressed at the prospect of such high office. They did not answer. Their continued silence unnerved Hitler. Finally he waved his gun at them. “I have four shots in my pistol! Three for my collaborators, if they abandon me. The last bullet for myself!” Pointing the weapon to his forehead, he cried, “If I am not victorious by tomorrow afternoon, I shall be a dead man!” (...) Not one of the three men who held the power of the Bavarian state in their hands agreed to join him, even at pistol point. The putsch wasn’t going according to plan. Then Hitler acted on a sudden impulse. Without a further word, he dashed back into the hall, mounted the tribune, faced the sullen crowd and announced that the members of the triumvirate in the next room had joined him in forming a new national government. “The Bavarian Ministry,” he shouted, “is removed…. The government of the November criminals and the Reich President are declared to be removed. A new national government will be named this very day here in Munich. Not for the first time and certainly not for the last, Hitler had told a masterful lie, and it worked. When the gathering heard that Kahr, General von Lossow and Police Chief von Seisser had joined Hitler its mood abruptly changed. There were loud cheers, and the sound of them impressed the three men still locked up in the little side room. (...) He led the others back to the platform, where each made a brief speech and swore loyalty to each other and to the new regime. The crowd leaped on chairs and tables in a delirium of enthusiasm. Hitler beamed with joy.

Another dangerous neoliberal word circulating everywhere that is worth zooming in on is the word ‘resilience’. On the surface, I think many people won’t object to the idea that it is good and beneficial for us to be resilient to withstand the difficulties and challenges of life. As a person who lived through the atrocities of wars and sanctions in Iraq, I’ve learnt that life is not about being happy or sad, not about laughing or crying, leaving or staying. Life is about endurance. Since most feelings, moods, and states of being are fleeting, endurance, for me, is the common denominator that helps me go through the darkest and most beautiful moments of life knowing that they are fleeing. In that sense, I believe it is good for us to master the art of resilience and endurance. Yet, how should we think about the meaning of ‘resilience’ when used by ruling classes that push for wars and occupations, and that contribute to producing millions of deaths and refugees to profit from plundering the planet? What does it mean when these same warmongers fund humanitarian organizations asking them to go to war-torn countries to teach people the value of ‘resilience’? What happens to the meaning of ‘resilience’ when they create frighteningly precarious economic structures, uncertain employment, and lay off people without accountability? All this while also asking us to be ‘resilient’… As such, we must not let the word ‘resilience’ circulate or get planted in the heads of our youth uncritically. Instead, we should raise questions about what it really means. Does it mean the same thing for a poor young man or woman from Ghana, Ecuador, Afghanistan vs a privileged member from the upper management of a U.S. corporation? Resilience towards what? What is the root of the challenges for which we are expected to be resilient? Does our resilience solve the cause or the root of the problem or does it maintain the status quo while we wait for the next disaster? Are individuals always to blame if their resilience doesn’t yield any results, or should we equally examine the social contract and the entire structure in which individuals live that might be designed in such a way that one’s resilience may not prevail no matter how much perseverance and sacrifice one demonstrates? There is no doubt that resilience, according to its neoliberal corporate meaning, is used in a way that places the sole responsibility of failure on the shoulders of individuals rather than equally holding accountable the structure in which these individuals exist, and the precarious circumstances that require work and commitment way beyond individual capabilities and resources. I find it more effective not to simply aspire to be resilient, but to distinguish between situations in which individual resilience can do, and those for which the depth, awareness, and work of an entire community or society is needed for any real and sustainable change to occur. But none of this can happen if we don’t first agree upon what each of us mean when we say ‘resilience,’ and if we have different definitions of what it means, then we should ask: how shall we merge and reconcile our definitions of the word so that we complement not undermine what we do individually and collectively as people. Resilience should not become a synonym for surrender. It is great to be resilient when facing a flood or an earthquake, but that is not the same when having to endure wars and economic crises caused by the ruling class and warmongers. [From “On the Great Resignation” published on CounterPunch on February 24, 2023]

START YOUR NEXT MEETING WITH A JOKE PHOTOGRAPHY: ISTOCKPHOTO.COM 66 words Three-member teams with at least one person in a good mood were more than twice as likely to solve a puzzle as teams whose members were all in neutral moods, according to an experiment by Kyle J. Emich, of Fordham University. That’s because people in good moods are more likely to share knowledge and seek information from others, which cues the rest of the group to follow suit.

her shoulders like poured molasses. Jeff Stevens had seen her in countless guises over the years –Tracy’s was a fluid, changeable beauty, which accounted for part of her success as a con artist –but he had never seen her look more lovely than she did today. Tracy’s mother used to tell her that she had ‘all the colours of the wind’ in her. Jeff Stevens understood exactly what Doris Whitney had meant. Today Tracy’s eyes, incredible eyes that could change from moss green to dark jade according to her mood, sparkled with happiness, and with

Such was the picture presented to the public, and such was the mood which ruled. It was not however entirely in accordance with the facts; and facts, especially in war, are stubborn things.

There are many things I would like to believe in, because they would accord life coherence. One of them is God. Another is the notion that on the brink of death one’s life dances before one’s eyes in kaleidoscopic fragments: dramas, traumas, transcendent highs, troughs of gloom, or the crystallize moments that encapsulate a certain mood on a certain day, like - for me - the smell of forsythia blossom at nursery school, or a turn of phrase - “ca va tourner au vinaigre “ - used by my mother, bitterly, to someone on the phone, or the pop of the dog fleas Pierre and I picked from our terrier and flicked onto the barbecue, or the appalling intimacy of my first kiss, or the body blow of my mother’s death, or the chaos of Pierre’s wedding, or the aching realization that dawned when my father said “Mesopotamia” instead of “kitchen”, or the night I shouted at Alex and he swerved, or the morning the doctors gave me the final assessment of my paraplegia and, for want of anything better to do, I glanced at the clock and noted that it was 11:23.

So it is necessary that we have a means of monitoring the tension developed by muscular activity, and equally necessary that the threshold of response for the inhibitory function of that monitor be a variable threshold that can be readily adjusted to suit many purposes, from preventing tissue damage due to overload, to providing a smooth and delicate twist of the tuning knob of a sensitive shortwave receiver. And such a marvelously adaptable tension-feedback system we do have in our Golgi tendon organs, reflex arcs which connect the sensory events in a stretching tendon directly to the motor events which control that degree of stretch, neural feed-back loops whose degree of sensory and motor stimulation may be widely altered according to our intent, our conscious training, and our unconscious habits. This ingenious device does, however, contain a singular danger, a danger unfortunately inherent in the very features of the Golgi reflex which are the cleverest, and the most indispensable to its proper function. The degree of facilitation of the feed-back loop, which sets the threshold value for the “required tension,” is controlled by descending impulses from higher brain centers down into the loop’s internuncial network in the brain stem and the spinal cord. In this way, conscious judgements and the fruits of practice are translated into precise neuromuscular values. But judgement and practice are not the only factors that can be involved in this facilitating higher brain activity. Relative levels of overall arousal, our attitudes towards our past experience, the quality of our present mood, neurotic avoidances and compulsions of all kinds, emotional associations from all quarters—any of these things can color descending messages, and do in fact cause considerable alterations in the Golgi’s threshold values. It is possible, for instance, to be so emotionally involved in an effort—either through panic or through exhilaration—that we do not even notice that our exertions have torn us internally until the excitement has receded, leaving the painful injury behind to surprise us. Or acute anxiety may drive the value of the “required tension” so high that our knuckles whiten as we grip the steering wheel, the pencil suddenly snaps in our fingers, or the glass shatters as we set it with too much force onto the table. On the other hand, timidity or the fear of being rejected can so sap us of “required tension” that it is difficult for us to produce a loud, clear knock upon a door that we tremble to enter.

The function of poetry, according to the writers on the subject, is to represent the imaginary fulfillment of our ungrattified wishes or desires. Poetry is written always in a mood of dissatisfaction.

The first intimation of a new romance for a woman of the court was the arrival at her door of a messenger bearing a five-line poem in an unfamiliar hand. If the woman found the poem sufficiently intriguing, the paper it was written on suitable for its contents and mood, and the calligraphy acceptably graceful, her encouraging reply—itself in the form of a poem—would set in motion a clandestine, late-night visit from her suitor. The first night together was, according to established etiquette, sleepless; lovemaking and talk were expected to continue without pause until the man, protesting the night’s brevity, departed in the first light of the predawn. Even then he was not free to turn his thoughts to the day’s official duties: a morning-after poem had to be written and sent off by means of an ever-present messenger page, who would return with the woman’s reply. Only after this exchange had been completed could the night’s success be fully judged by whether the poems were equally ardent and accomplished, referring in image and nuance to the themes of the night just passed. Subsequent visits were made on the same clandestine basis and under the same circumstances, until the relationship was either made official by a private ceremony of marriage or ended. Once she had given her heart, a woman was left to await her lover’s letters and appearances at her door at nightfall. Should he fail to arrive, there might be many explanations—the darkness of the night, inclement weather, inauspicious omens preventing travel, or other interests. Many sleepless nights were spent in hope and speculation, and, as evidenced by the poems in this book, in poetic activity. Throughout the course of a relationship, the exchange of poems served to reassure, remind, rekindle or cool interest, and, in general, to keep the other person aware of a lover’s state of mind. At the same time, poetry was a means of expressing solely for oneself the uncertainties, hopes, and doubts which inevitably accompanied such a system of courtship, as well as a way of exploring other personal concerns.

Cultural Diplomacy—and an Accolade Among Piazzolla’s tasks during his first summer at the Chalet El Casco was the composition of “Le Grand Tango,” a ten-minute piece for cello and piano commissioned by Efraín Paesky, Director of the OAS Division of Arts, and dedicated to Mstislav Rostropovich, to whom Piazzolla sent the score. Rostropovich had not heard of Piazzolla at the time and did not look seriously at the music for several years.7 Written in ternary form, the work bears all Piazzolla’s hallmarks: tight construction, strong accents, harmonic tensions, rhythmic complexity and melodic inspiration, all apparent from the fierce cello scrapes at the beginning. Piazzolla uses intervals not frequently visited on the cello fingerboard. Its largely tender mood, notably on display in the cello’s snaking melodic line in the reflective middle section, becomes more profoundly complex in its emotional range toward the end. With its intricate juxtapositions of driving rhythms and heart-rending tags of tune, it is just about the most exciting music Piazzolla ever wrote, a masterpiece. Piazzolla was eager for Rostropovich to play it, but the chance did not come for eight years. Rostropovich, having looked at the music, and “astounded by the great talent of Astor,” decided he would include it in a concert. He made some changes in the cello part and wanted Piazzolla to hear them before he played the piece. Accordingly, in April 1990, he rehearsed it with Argentine pianist Susana Mendelievich in a room at the Teatro Colón, and Piazzolla gently coached the maestro in tango style—”Yes, tan-go, tan-go, tan-go.” The two men took an instant liking to one another.8 It was, says Mendelievich, “as if Rostropovich had played tangos all his life.” “Le Grand Tango” had its world premiere in New Orleans on April 24, 1990. Sarah Wolfensohn was the pianist. Three days later, they both played this piece again at the Gusman Cultural Center in Miami. [NOTE C] Rostropovich performed “Le Grand Tango” at the Teatro Colón, Buenos Aires, in July 1994; the pianist was Lambert Orkis. More recently, cellist Yo-Yo Ma has described “Le Grand Tango” as one of his “favorite pieces of music,” praising its “inextricable rhythmic sense...total freedom, passion, ecstasy.

Marjan measured Bahar's unpredictable temperament according to the ancient and treasured Zoroastrian practice of gastronomic balancing, which pitted light and against dark, good against evil, hot against cold. Certain hot, or 'garm,' personalities tend to be quick to temper, exude more energy, and prompt all others around them to action. This energy often runs itself ragged, so to counter exhaustion, one must consume cold, or 'sard' foods, such as freshwater fish, yogurt, coriander, watermelon, and lentils. Most spices and meats should be avoided, for they only stoke the fires inside. (Tea, although hot in temperature, is quite a neutralizing element.) By contrast, for the person who suffers from too cold a temperament, marked by extreme bouts of melancholia and a general disinterest in the future, hot or 'garm' dishes are recommended. Foods such as veal, mung beans, cloves, and figs do well to raise spirits and excite ambitions. To diagnose Bahar as a 'garmi' (on account of her extreme anxiety and hot temper) would have been simple enough, had she not also suffered from a lowness of spirit that often led to migraine headaches. Whether in a 'garm' or a 'sard' mood, Bahar could always depend on her older sister to guide her back to a relative calm. Marjan had for a long time kept a close eye on Bahar and knew exactly when to feed her sautéed fish with garlic and Seville oranges to settle her hot flashes, or when a good apple 'khoresh,' a stew made from tart apples, chicken, and split peas, would be a better choice to pull Bahar out of her doldrums.

This is stupid. How am I supposed to predict which T-shirts I'm going to want to wear? The whole point about T-shirts is you choose them in the morning according to your mood, like crystals, or aromatherapy oils. Imagine if I woke up in the mood for my “Elvis Is Groovy” T-shirt and I didn't have it with me?

Addiction is a human problem that resides in people, not in the drug or in the drug’s capacity to produce physical effects,” writes Lance Dodes, a psychiatrist at the Harvard Medical School Division on Addictions. It is true that some people will become hooked on substances after only a few times of using, with potentially tragic consequences, but to understand why, we have to know what about those individuals makes them vulnerable to addiction. Mere exposure to a stimulant or narcotic or to any other mood-altering chemical does not make a person susceptible. If she becomes an addict, it’s because she’s already at risk. Heroin is considered to be a highly addictive drug — and it is, but only for a small minority of people, as the following example illustrates. It’s well known that many American soldiers serving in the Vietnam War in the late 1960s and early 1970s were regular users. Along with heroin, most of these soldier addicts also used barbiturates or amphetamines or both. According to a study published in the Archives of General Psychiatry in 1975, 20 per cent of the returning enlisted men met the criteria for the diagnosis of addiction while they were in Southeast Asia, whereas before they were shipped overseas fewer than 1 per cent had been opiate addicts. The researchers were astonished to find that “after Vietnam, use of particular drugs and combinations of drugs decreased to near or even below preservice levels.” The remission rate was 95 per cent, “unheard of among narcotics addicts treated in the U.S.” “The high rates of narcotic use and addiction there were truly unlike anything prior in the American experience,” the researchers concluded. “Equally dramatic was the surprisingly high remission rate after return to the United States.” These results suggested that the addiction did not arise from the heroin itself but from the needs of the men who used the drug. Otherwise, most of them would have remained addicts. As with opiates so, too, with the other commonly abused drugs. Most people who try them, even repeatedly, will not become addicted. According to a U.S. national survey, the highest rate of dependence after any use is for tobacco: 32 per cent of people who used nicotine even once went on to long-term habitual use. For alcohol, marijuana and cocaine the rate is about 15 per cent and for heroin the rate is 23 per cent. Taken together, American and Canadian population surveys indicate that merely having used cocaine a number of times is associated with an addiction risk of less than 10 per cent. This doesn’t prove, of course, that nicotine is “more” addictive than, say, cocaine. We cannot know, since tobacco — unlike cocaine — is legally available, commercially promoted and remains, more or less, a socially tolerated object of addiction. What such statistics do show is that whatever a drug’s physical effects and powers, they cannot be the sole cause of addiction.

The P.I. states that if something x has happened in certain particular circumstances n times in the past, we are justified in believing that the same circumstances will produce x on the (n + 1)th occasion. The P.I. is wholly respectable and authoritative, and it seems like a well-lit exit out of the whole problem. Until, that is, it happens to strike you (as can occur only in very abstract moods or when there’s an unusual amount of time before the alarm goes off) that the P.I. is itself merely an abstraction from experience … and so now what exactly is it that justifies our confidence in the P.I.? This latest thought may or may not be accompanied by a concrete memory of several weeks spent on a relative’s farm in childhood (long story). There were four chickens in a wire coop off the garage, the brightest of whom was called Mr. Chicken. Every morning, the farm’s hired man’s appearance in the coop area with a certain burlap sack caused Mr. Chicken to get excited and start doing warmup-pecks at the ground, because he knew it was feeding time. It was always around the same time t every morning, and Mr. Chicken had figured out that t(man + sack) = food, and thus was confidently doing his warmup-pecks on that last Sunday morning when the hired man suddenly reached out and grabbed Mr. Chicken and in one smooth motion wrung his neck and put him in the burlap sack and bore him off to the kitchen. Memories like this tend to remain quite vivid, if you have any. But with the thrust, lying here, being that Mr. Chicken appears now actually to have been correct—according to the Principle of Induction—in expecting nothing but breakfast from that (n + 1)th appearance of man + sack at t. Something about the fact that Mr. Chicken not only didn’t suspect a thing but appears to have been wholly justified in not suspecting a thing—this seems concretely creepy and upsetting. Finding some higher-level justification for your confidence in the P.I. seems much more urgent when you realize that, without this justification, our own situation is basically indistinguishable from that of Mr. Chicken. But the conclusion, abstract as it is, seems inescapable: what justifies our confidence in the Principle of Induction is that it has always worked so well in the past, at least up to now. Meaning that our only real justification for the Principle of Induction is the Principle of Induction, which seems shaky and question-begging in the extreme. The only way out of the potentially bedridden-for-life paralysis of this last conclusion is to pursue further abstract side-inquiries into what exactly ‘justification’ means and whether it’s true that the only valid justifications for certain beliefs and principles are rational and noncircular. For instance, we know that in a certain number of cases every year cars suddenly veer across the centerline into oncoming traffic and crash head-on into people who were driving along not expecting to get killed; and thus we also know, on some level, that whatever confidence lets us drive on two-way roads is not 100% rationally justified by the laws of statistical probability. And yet ‘rational justification’ might not apply here. It might be more the fact that, if you cannot believe your car won’t suddenly get crashed into out of nowhere, you just can’t drive, and thus that your need/desire to be able to drive functions as a kind of ‘justification’ of your confidence.* It would be better not to then start analyzing the various putative ‘justifications’ for your need/desire to be able to drive a car—at some point you realize that the process of abstract justification can, at least in principle, go on forever. The ability to halt a line of abstract thinking once you see it has no end is part of what usually distinguishes sane, functional people—people who when the alarm finally goes off can hit the floor without trepidation and plunge into the concrete business of the real workaday world—from the unhinged.

Essential to the order of things is the principle of correspondences. Hidden connections underlie diverse phenomena that impress the mind with similar qualities and associations, such as colour, shape, weight, movement and even names with similar sounds and spellings. The material world, operating as it does according to God's design, can be studied to understand His will (‘as above, so below’). The universe becomes a multilayered tableau of symbols. Chemicals and stars, for alchemists and astrologers, are symbolic and can be aligned with other symbols – mathematical, alphabetical, mythic and cosmic – all considered to be mystical. Humanity's divine spark inspires us to seek reunion with the Divinity. Toward this end, the Hermetist employs alchemy, astrology and magic too. Magical formulae are based on the correspondences already noted: a ritual to induce creativity might be addressed to the Sun and might entail lamps, gold, ‘Apollonian’ music and a sunny mood.

According to her, cursed aren’t magick’s natural state. You need to twist the power into that shape, and it will do everything it can to resist you. So you have to mean them. Death curses especially. If your command is weak, the curse won’t work—or worse.” He gave her a pointed look. Isobel nearly rolled her eyes. Meaning a curse was pointless. The sort of idea a villain would fancy. Crafting enchantments was a neutral art. But she wouldn’t tell him that. She was completely powerless in the lair of the tournament’s most infamous champion, alive based only on his mood swings. Survival meant swallowing her insults and forcing a smile. “Maybe you can help, then,” she said, as though she’d offered him the page he’d grabbed from her. He scoffed. “I can’t teach you how to be wicked.

They do not wear uniforms like the Martians (to reveal their competence). On the contrary, they enjoy wearing a different outfit every day, according to how they are feeling. Personal expression, especially of their feelings, is very important. They may even change outfits several times a day as their mood changes.

words have that insidious ability to be interpreted according to the other person’s mood and insecurities. Even the best argument has no solid foundation, for we have all come to distrust the slippery nature of words. And days after agreeing with someone, we often revert to our old opinion out of sheer habit.

And everything hurts, and everything aches and bad thoughts manifest themselves, random moods rising of their own accord. Where any joy is laced with fatigue. Only happiness-pain.

Traditionally, both Lent and Advent are penitential seasons—not times of overflowing celebrations. This is not something we have sought to cultivate at all, even though we do observe a basic church calendar, made up of what the Reformers called the five evangelical feast days. Our reluctance to adopt this kind of penitential approach to these seasons of the year is not caused by ignorance of the practice. It is a deliberate attempt to lean in the other direction. I want to present three arguments for a rejection of this practice of extended penitential observance. First, if we were to adopt this practice, we would be in worse shape than our Old Covenant brethren, who had to afflict their souls only one day out of the year. Why would the time of anticipation of salvation be so liturgically celebratory, while the times of fulfilled salvation be so liturgically glum? Instead of establishing a sense of longing, it will tend to do the reverse. Second, each penitential season keeps getting interrupted with our weekly Easters. Many who relate exciting movies they have seen to others are careful to avoid “spoilers.” Well, these feasts we have, according to God’s ordinance every seven days, spoil the penitential mood. And last, what gospel is implicitly preached by the practice of drawing out the process of repentance and forgiveness? It is a false gospel. Now I am not saying that fellow Christians who observe their church year in this way are preaching a false gospel, but I am saying that lex orandi lex credendi—the law of prayer is the law of faith, and over time, this liturgical practice will speak very loudly to our descendants. If we have the opportunity to speak to our descendants, and we do, then I want to tell them that the joy of the Lord is our strength.

His general mood in October was anything but resigned. “Why then shall I not go to my own heart first?” he asked. “A man must teach himself, because he can only read according to his state.” “The true philosophy is the only prophet.”4

Do not, then, go beyond yourself to seek for evil, and imagine that there is an original nature of wickedness. Each of us, let us acknowledge it, is the first author of his own vice.               Among the ordinary events of life, some come naturally, like old age and sickness; others by chance, like unforeseen occurrences, of which the origin is beyond ourselves, often sad, sometimes fortunate as, for instance, the discovery of a treasure when digging a well, or the meeting of a mad dog when going to the marketplace.               Others depend upon ourselves; such as ruling one’s passions, or not putting a bridle on one’s pleasures; the mastery of anger, or resistance against him who irritates us; truth telling or lying, the maintenance of a sweet and well regulated disposition, or of a mood fierce and swollen and exalted with pride. Here you are the master of your actions. Do not look for the guiding cause beyond yourself, but recognize that evil, rightly so called, has no other origin than our voluntary falls. If it were involuntary, and did not depend upon ourselves, the laws would not have so much terror for the guilty, and the tribunals would not be so pitiless when they condemn wretches according to the measure of their crimes.

The full employment advocates’ optimism, even if genuine, could not possibly have been more misplaced, as the context of the Carter administration’s other actions in the fall of 1978 quickly revealed. Almost simultaneous to the passing of the full employment bill, Carter announced a three-part anti-inflation strategy that included restrictive fiscal and monetary policy, voluntary wage-price guidelines, and regulatory reform—almost all of which cut against the spirit of the original Humphrey-Hawkins Full Employment Act. Congress, for the first time since it went Democratic in 1932, passed a tax cut not to redistribute wealth but to give relief to the upper middle class, suggesting a very new mood among Democrats more broadly. With inflation climbing into the double digits in 1979 (topping out at 13.5 percent in his last year in office), Carter had, according to Herbert Stein, “assumed the look of a conservative in economics.

A creeping sensation at the base of my spine woke me in the middle of the night. I had gone to bed alone, for Narian had not come to me, but I was no longer certain I was the only person in the room. Unnerved, I slowly opened my eyes to see him next to me on his back, hands behind his head, fully awake and staring at the ceiling. “What are you doing?” I whispered, and he shrugged. “I’m…thinking.” “Yes, I can see that much.” I plucked at the bedclothes, then tried again. “What time is it? It must be close to morning--have you slept at all?” Again, that shrug. “I’ll take that as a no.” I laughed, trying to lighten his mood. I draped an arm across his chest, pressing myself against him, and he lowered one arm to embrace me. I was concerned about him--the previous evening he’d left the royal box shortly before the feast and had not returned to eat with us, unlike the other men. Perhaps he had wanted to avoid all contact with Koranis, or avoid problems for Alantonya if the Baron saw her with their firstborn. It wasn’t until the feast had concluded, and the drinking and dancing had begun, that he had returned. And at that point, he had, without explanation, taken me back to the Bastion, insisting that I stay there. I had done as he had requested, despite the fire and explosions that had occurred a few hours later, and I had not attended the faire on this, its final day, again in accordance with his wishes. He had handled the disturbance of the night before but did not trust that there would be no further breaches of the peace. Now he was avoiding sleep, and he would be leaving early in the morning for Cokyri. “You need rest, Narian,” I murmured, fighting off drowsiness. “Are you thinking about your family?” “Alera, you are my family. You’re all the family I need.” He hesitated, then changed the subject. “Can…can I ask you for a favor?” “Of course,” I answered, sitting up, for whatever was on his mind was more serious than I had thought. “Come to Cokyri with me.” I peered at him, unable to see his face clearly in the darkness. “What? Why?” “I want you to see it. The mountains. When all is said and done, I don’t know how often I’ll be returning there. I just…want you to see it.” “All right,” I said, baffled by the unusual nature of the request and by his explanation, for he regularly went to Cokyri. But if it was important to him--and obviously it was--I would go.