Adolescent Maturity Quotes

Critics who treat 'adult' as a term of approval, instead of as a merely descriptive term, cannot be adult themselves. To be concerned about being grown up, to admire the grown up because it is grown up, to blush at the suspicion of being childish; these things are the marks of childhood and adolescence. And in childhood and adolescence they are, in moderation, healthy symptoms. Young things ought to want to grow. But to carry on into middle life or even into early manhood this concern about being adult is a mark of really arrested development. When I was ten, I read fairy tales in secret and would have been ashamed if I had been found doing so. Now that I am fifty I read them openly. When I became a man I put away childish things, including the fear of childishness and the desire to be very grown up.

Maturity is when your world opens up and you realize that you are not the center of it.

Between childhood, boyhood, adolescence and manhood (maturity) there should be sharp lines drawn with tests, deaths, feats, rites, stories, songs, and judgments.

I remember a period in late adolescence when my mind would make itself drunk with images of adventurousness. This is how it will be when I grow up. I shall go there, do this, discover that, love her, and then her and her and her. I shall live as people in novels live and have lived. Which ones I was not sure, only that passion and danger, ecstasy and despair (but then more ecstasy) would be in attendance. However...who said that thing about "the littleness of life that art exaggerates"? There was a moment in my late twenties when I admitted that my adventurousness had long since petered out. I would never do those things adolescence had dreamt about. Instead, I mowed my lawn, I took holidays, I had my life. But time...how time first grounds us and then confounds us. We thought we were being mature when we were only being safe. We imagined we were being responsible but we were only being cowardly. What we called realism turned out to be a way of avoiding things rather than facing them. Time...give us enough time and our best-supported decisions will seem wobbly, our certainties whimsical.

Juno MacGuff: I was out handling things way beyond my maturity level.

Until recently each generation found it more expedient to plead guilty to the charge of being young and ignorant, easier to take the punishment meted out by the older generation (which had itself confessed to the same crime short years before). The command to grow up at once was more bearable than the faceless horror of wavering purpose, which was youth.

Perhaps the world progresses not by maturing, but by being in a permanent state of adolescence, of thrilled discovery.

There is so much woman in many a girl and too much boy in many a man.

I must bridge the gap between adolescent glitter and mature glow

... we live in a society of larvae--immature human beings, adolescents disguised as adults.

This was a factory, a sorting house. We were no different from dogs and pigs and cows: all of us were allowed to play when we were small, but then, just before reaching maturity, we were sorted and classified. Being a high school student was the first step toward becoming a domestic animal.

I went from adolescence to senility, trying to bypass maturity.

Children’s and YA books are about being brave and kind, about learning wisdom and love, about that journey into and through maturity that we all keep starting, and starting again, no matter how old we get. I think that’s why so many adults read YA: we’re never done coming of age.

I am by turns a petulant adolescent and a mature man, a melancholy loner and a wit telling actors their trade. I cannot decide whether I'm a philosopher or a moping teenager, a poet or a murderer, a procrastinator or a man of action. I might be truly mad or sane pretending to be mad or even mad pretending to be sane.

We must realize that growth is but an adolescent phase of life which stops when physical maturity is reached. If growth continues in the period of maturity it is called obesity or cancer. Prescribing growth as the cure for the energy crisis has all the logic of prescribing increasing quantities of food as a remedy for obesity.

People worship power in the form in which they are able to understand it. A twelve-year-old boy worships Jack Dempsey. An adolescent in a Glasgow slum worships Al Capone. An aspiring pupil at a business college worships Lord Nuffield. A New Statesman reader worships Stalin. There is a difference in intellectual maturity, but none in moral outlook.

You'll find that marriage is a good short cut to the truth. No, not quite that. A way of doubling back to the truth. Another thing you'll find is that the years of illusion aren't those of adolescence, as the grown-ups try to tell us; they're the ones immediately after it, say the middle twenties, the false maturity if you like, when you first get thoroughly embroiled in things and lose your head. Your age, by the way, Jim. That's when you first realize that sex is important to other people besides yourself. A discovery like that can't help knocking you off balance for a time.

When a child is born, I once explained to the kids, some dads lay down bottles of wine for them that will mature when they grow up into ungrateful adults. Instead, what you're going to get from me, as each of you turns sixteen, is a library of the one hundred books that gave me the most pleasure when I was a know-nothing adolescent.

Adolescents have a very rocky insecure time. Grown-ups treat them like children and yet expect them to act like adults. They give them orders like little animals, then expect them to react like mature, and always rational, self-assured persons of legal stature.

Second, nothing about adolescence can be understood outside the context of delayed frontocortical maturation. If by adolescence limbic, autonomic, and endocrine systems are going full blast while the frontal cortex is still working out the assembly instructions, we’ve just explained why adolescents are so frustrating, great, asinine, impulsive, inspiring, destructive, self-destructive, selfless, selfish, impossible, and world changing. Think about this—adolescence and early adulthood are the times when someone is most likely to kill, be killed, leave home forever, invent an art form, help overthrow a dictator, ethnically cleanse a village, devote themselves to the needy, become addicted, marry outside their group, transform physics, have hideous fashion taste, break their neck recreationally, commit their life to God, mug an old lady, or be convinced that all of history has converged to make this moment the most consequential, the most fraught with peril and promise, the most demanding that they get involved and make a difference. In other words, it’s the time of life of maximal risk taking, novelty seeking, and affiliation with peers. All because of that immature frontal cortex.

...at some point we must achieve our identity -we can't be always in adolescence seeking who we are...

As soon as enough people in contemporary societies progress beyond adolescence, the entire consumer-driven economy and egocentric lifestyle will implode. The adolescent society is actually quite unstable due to its incongruence with the primary patterns of living systems. The industrial growth society is simply incompatible with collective human maturity. No true adult wants to be a consumer, worker bee, or tycoon, or a soldier in an imperial war, and none would go through these motions if there were other options at hand. The enlivened soul and wild nature are deadly to industrial growth economies - and vice versa.

The adolescent brain makes important new pathways and connections, but the cognitive functions of the prefrontal cortex, the seat of judgment, don’t mature until around age twenty-five. (The emotional control functions follow at around thirty-two!)

For those of you who have ever been an adolescent or attempted the toe-curling, hair-whitening endeavor of raising one—hold your laughter. Resist the urge to squeal out loud at the preposterous notion that a teenager in any sense knows who she is with the level of certainty sufficient to entrust her with life-altering decisions.

Under the current ‘tyranny of slenderness’ women are forbidden to become large or massive; they must take up as little space as possible. The very contours of a woman’s body takes on as she matures - the fuller breasts and rounded hips - have become distateful. The body by which a woman feels herself judged and which by rigorous discipline she must try to assume is the body of early adolescence, slight and unformed, a body lacking flesh or substance, a body in whose very contours the image of immaturity has been inscribed. The requirement that a woman maintain a smooth and hairless skin carries further the theme of inexperience, for an infantilized face must accompany her infantilized body, a face that never ages or furrows its brow in thought. The face of the ideally feminine woman must never display the marks of character, wisdom, and experience that we so admire in men.

If someone is badly hurt at some point in life—traumatized—the dominance counter can transform in a manner that makes additional hurt more rather than less likely. This often happens in the case of people, now adults, who were viciously bullied during childhood or adolescence. They become anxious and easily upset. They shield themselves with a defensive crouch, and avoid the direct eye contact interpretable as a dominance challenge. This means that the damage caused by the bullying (the lowering of status and confidence) can continue, even after the bullying has ended.25 In the simplest of cases, the formerly lowly persons have matured and moved to new and more successful places in their lives. But they don’t fully notice. Their now-counterproductive physiological adaptations to earlier reality remain, and they are more stressed and uncertain than is necessary. In more complex cases, a habitual assumption of subordination renders the person more stressed and uncertain than necessary, and their habitually submissive posturing continues to attract genuine negative attention from one or more of the fewer and generally less successful bullies still extant in the adult world. In such situations, the psychological consequence of the previous bullying increases the likelihood of continued bullying in the present (even though, strictly speaking, it wouldn’t have to, because of maturation, or geographical relocation, or continued education, or improvement in objective status).

There is a time lag between the activation of brain systems that excite our emotions and impulses and the maturation of brain systems that allow us to check these feelings and urgings—it’s like driving a car with a sensitive gas pedal and bad brakes.

Every day we’re bombarded with information and images—with adolescents in heavy makeup pretending to be grown women as they advertise miraculous creams promising eternal beauty; with the story of an aging couple who climbed Mount Everest to celebrate their wedding anniversary; with new massage gizmos, and pharmacy windows that are chockablock with slimming products; with movies that give an entirely false impression of reality, and books promising fantastic results; with specialists who give advice about how to succeed in life or find inner peace. And all these things make us feel old, make us feel that we’re leading dull, unadventurous lives as our skin grows ever more flaccid, and the pounds pile on irrevocably. And yet we feel obliged to repress our emotions and our desires, because they don’t fit with what we call “maturity.” Choose what information you listen to. Place a filter over your eyes and ears and allow in only things that won’t bring you down, because we have our day-to-day life to do that.

Being a failed teenager is not a crime, but a predicament and a secret crucible. It is a fun-house mirror where distortion and mystification led to the bitter reflection that sometimes ripens into self knowledge. Time is the only ally of the humiliated teenager, who eventually discovers the golden boy of the senior class is a bloated, bald drunk at the twentieth reunion, and that the homecoming queen married a wife-beater and philanderer and died in a drug rehabilitation center before she was thirty. The prince of acne rallied in college and is now head of neurology, and the homeliest girl blossoms in her twenties, marries the chief financial officer of a national bank, and attends her reunion as president of the Junior League. But since a teenager is denied a crystal ball that will predict the future, there is a forced march quality to this unspeakable rite of passage. It is an unforgivable crime for teenagers not to be able to absolve themselves for being ridiculous creatures at the most hazardous time of their lives.

We dwell with satisfaction upon the poet’s difference from his predecessors, especially his immediate predecessors; we endeavour to find something that can be isolated in order to be enjoyed. Whereas if we approach a poet without this prejudice we shall often find that not only the best, but the most individual parts of his work may be those in which the dead poets, his ancestors, assert their immortality most vigorously. And I do not mean the impressionable period of adolescence, but the period of full maturity.

Eric Erikson writes that in their search for identity, adolescents need a place of stillness, a place to gather themselves.

We need to forgive the adolescent versions of ourselves, if only because we need the practice to forgive those who are maturing awkwardly in our lives.

If you can achieve puberty, you can achieve a past.

The nice thing about being an adolescent is being able to make mature decisions when you need them and being able to just flow alone with life when you don't.

Tough men are tough not because they want to be tough, but because they have to be tough. Outgrow the adolescent fawning over being a tough guy, and you will become a tough man.

Youth is a marvelous garment. How misplaced is the sympathy lavished on adolescents. There is a yet more difficult age which comes later, when one has less to hope for and less ability to change, when one has cast the die and has to settle into a chosen life without the consolations of habit or the wisdom of maturity, when, as in her own case, one ceases to be une jeune fille un peu folle, and becomes merely a woman, worst of all, a wife. The very young have their troubles, but they have at least a part to play, the part of being very young.

When we think about the remarkably early age at which the young men went up to the University in, let us say, Tudor times, and thereafter were held fit to assume responsibility for the conduct of their own affairs, are we altogether comfortable about that artificial prolongation of intellectual childhood and adolescence into the years of physical maturity which is so marked in our own day? To postpone the acceptance of responsibility to a late date brings with it a number of psychological complications which, while they may interest the psychiatrist, are scarcely beneficial either to the individual or to society.

I could match my cousin Jasper's game-cock maturity with a sturdier fowl. I could tell him that all the wickedness of that time was like the spirit they mix with the pure grape of the Douro, heady stuff full of dark ingredients; it at once enriched and retarded the whole process of adolescence as the spirit checks the fermentation of the wine, renders it undrinkable, so, that it must lie in the dark year in, year out, until it is brought up at last fit for the table. I could tell him, too, that to know and love one other, human being is the root of all wisdom.

There has been among us, particularly in America, an adolescent competitiveness—a feeling that life is a race in which the victory of one must mean the defeat of the other. No one can measure how much personal unhappiness and inner cowardice have come from this immaturity of our social outlook, this childlike comparison, this absurd rivalry in every area of life. As our democracy becomes more mature, men have a chance of growing up and of realizing that every person is needed and has some contribution to make.

So the challenge I face with children is the redemption of adulthood. We must make it evident that maturity is the fulfillment of childhood and adolescence, not a diminishing; that it is an affirmation of life, not a denial; that it is entering fully into our essential selves.

People undergo several sequential steps in maturing from infancy including childhood, adolescences, young adulthood, middle age, and old age. Each stage presents distinct challenges that require a person to amend how they think and act. The motive for seeking significant change in a person’s manner of perceiving the world and behaving vary. Alteration of person’s mindset can commence with a growing sense of awareness that a person is dissatisfied with an aspect of his or her life, which cause a person consciously to consider amending their lifestyle.

How could Flannery be so old and still not know herself? For this seventeen-year-old did feel old. Those private years of intense adolescent reading and music-fueled writing in her journal had made her sure she was full of maturity—of a certain unusual, and in its way impressive, emotional self-assurance. She had an alert awareness of what people were like. She’d talked two of her high-school friends through the loss of their virginity, even as she’d held on easily to her own.

Today adolescence lasts until past thirty or forty, maturity comes around sixty, and old age starts at eighty. This is the baby boomers’ achievement.

As is the case with many adolescents, Lewis's increased command over over the things of the world brought with it a corresponding atrophy of the moral sense.

Make wisdom human to the adolescent mind.

He's taking the change well?" She asked. Except for getting a bit overtired. He's excited, but what 15-year-old wouldn't be under these circumstances?

Just out of high school, you didn't realize you were creating drama for the sake of drama.

The topics we learn from our four core subjects during our childhood and adolescent stage of our lives help us to understand the norms of common knowledge and take pride of our citizenship.

Sooner or later, someone will say a no to us that we can’t ignore. It’s built into the fabric of life. Observe the progression of nos in the life of the person who resists others’ limits: the no of parents the no of siblings the no of schoolteachers the no of school friends the no of bosses and supervisors the no of spouses the no of health problems from overeating, alcoholism, or an irresponsible lifestyle the no of police, the courts, and even prison Some people learn to accept boundaries early in life, even as early as stage number one. But some people have to go all the way to number eight before they get the picture that we have to accept life’s limits: “Stop listening to instruction, my son, and you will stray from the words of knowledge” (Prov. 19:27). Many out-of-control adolescents don’t mature until their thirties, when they become tired of not having a steady job and a place to stay. They have to hit bottom financially, and sometimes they may even have to live on the streets for a while. In time, they begin sticking with a career, saving money, and starting to grow up. They gradually begin to accept life’s limits.

I was cursed or blessed with a prolonged adolescence; I arrived at some seeming maturity when I was past thirty. It was only in my forties that I really began to feel young. By then I was ready for it.

Their missed connection was the rare kind of adolescent regret that, with time and maturity, became more rather than less painful. She was now, in his mind, far more than a person. She had to come to represent every decision he hadn't made, every opportunity forgone. She was regret personified. One can get over bad decisions, lovers lost. But it is impossible to get over someone you never really had.

If, as PJ O'Rourke ones quipped, giving money and power to government is like giving whiskey and car keys to teenage boys, giving actual money and power to teenage boys (and girls) is as predictably disastrous as you would imagine.

Looking back on his adolescence from the vantage point of his mid-eighties, George H.W. Bush candidly admitted, "I might have been obsessed with bodies – boobs they are now called. But what seventeen-year-old kid was not? Guilty am I.

Life itself means to separate and to be reunited, to change form and condition, to die and to be reborn. It is to act and to cease, to wait and to rest, and then to begin acting again, but in a different way. And there are always new thresholds to cross: the threshold of summer and winter, of season or a year, of a month of a night; the thresholds of birth, adolescence, maturity and old age; the threshold of death and that of the afterlife -- for those who believe in it.

Just like the Little Firefly, you can trust that you will grow up when the time is right. Be yourself and your true friends will love and support you just the way you are. Celebrating magical moments with genuine friends makes life even sweeter.

THE DELAYED MATURATION of the frontal cortex suggests an obvious scenario, namely that early in adolescence the frontal cortex has fewer neurons, dendritic branches, and synapses than in adulthood, and that levels increase into the midtwenties. Instead, levels decrease.

they found considerable plasticity from the onset of puberty into the early twenties. Once this was discovered, it became obvious that the upheavals of adolescence and early adulthood coincide with a previously unrecognized sensitive period of brain maturation in the prefrontal cortex

How displaced is the sympathy lavished on adolescents. There is a yet more difficult age which comes later, when one has less to hope for and less ability to change, when one has cast the die and has to settle into a chosen life without the consolations of habit or the wisdom of maturity.

So it was a crossroads summer, when the universe seemed to stand perilously still like an egg wobbling on a precipice, a regular rite of passage summer that saw us traverse the hazardous divide between the illusions of boyhood and the far more pernicious deceptions of maturity, et cetera.

Thus we arrive at the problem of the relation of religion to the negation of sexual desire. Sexual debility results in a lowering of self-confidence. In one case it is compensated by the brutalization of sexuality, to maintain sexual repression, in the other by rigid character traits. The compulsion to control one's sexuality, to maintain sexual repression, leads to the development of pathologic, emotionally tinged notions of honor and duty, bravery and self-control. But the pathology and emotionality of these psychic attitudes are strongly at variance with the reality of one's personal behavior. The man who attains genital satisfaction, is honorable, responsible, brave, and controlled, without making much of a fuss about it. These attitudes are an organic part of his personality. The man whose genitals are weakened, whose sexual structure is full of contradictions, must continually remind himself to control his sexuality, to preserve his sexual dignity, to be brave in the face of temptation, etc. The struggle to resist the temptation to masturbate is a struggle that is experienced by every adolescent and every child, without exception. All the elements of the reactionary man's structure are developed in this struggle. It is in the lower middle classes that this structure is reinforced most strongly and embedded most deeply. Every form of mysticism derives it's most active energy and, in part, also it's content from this compulsory suppression of sexuality.

But that’s just it: he needs room to develop. Kids need responsibility more than they deserve it. For most adolescents, and even for younger kids, waiting until they are mature enough to get all their homework done and to turn it in on time before giving up the enforcer role means you’ve waited too long.

(William) Deresiewicz offers a vision of what it takes to move from adolescence to adulthood. Everyone is born with a mind, he writes, but it is only through introspection, observation, connecting the head and the heart, making meaning of experience and finding an organizing purpose that you build a unique individual self.

I do understand. Every day we’re bombarded with information and images—with adolescents in heavy makeup pretending to be grown women as they advertise miraculous creams promising eternal beauty; with the story of an aging couple who climbed Mount Everest to celebrate their wedding anniversary; with new massage gizmos, and pharmacy windows that are chockablock with slimming products; with movies that give an entirely false impression of reality, and books promising fantastic results; with specialists who give advice about how to succeed in life or find inner peace. And all these things make us feel old, make us feel that we’re leading dull, unadventurous lives as our skin grows ever more flaccid, and the pounds pile on irrevocably. And yet we feel obliged to repress our emotions and our desires, because they don’t fit with what we call “maturity.” Choose what information you listen to. Place a filter over your eyes and ears and allow in only things that won’t bring you down, because we have our day-to-day life to do that. Do you think I don’t get judged and criticized at work? Well, I do—a lot! But I’ve decided to hear only the things that encourage me to improve, the things that help me correct my mistakes. Otherwise, I will just pretend I can’t hear the other stuff or block it out.

In the past, adulthood arrived at twenty, middle age at forty, and old age at fifty. Today adolescence lasts until past thirty or forty, maturity comes around sixty, and old age starts at eighty. This is the baby boomers’ achievement. Over the last half century they have redefined many cultural aspects for their convenience.

[One way] researchers sometimes evaluate people's judgments is to compare those judgments with those of more mature or experienced individuals. This method has its limitations too, because mature or experienced individuals are sometimes so set in their ways that they can't properly evaluate new or unique conditions or adopt new approaches to solving problems.

Adolescent men often live in a world where available women are in scarce supply, because women prefer mature men with position and affluence. Young men’s strategies reflect these local conditions of female scarcity, because they engage in highly risky competition strategies, committing the vast majority of violent crimes of sexual coercion, robbery, battery, and murder.

I also think of those daily slaughters along the highways, of that death that is as horrible as it is banal and that bears no resemblance to cancer or AIDS because, as the work not of nature but of man, it is an almost voluntary death. How can it be that such a death fails to dumbfound us, to turn our lives upside down, to incite us to vast reforms? No, it does not dumbfound us, because like Pasenow, we have a poor sense of the real, and in the sur-real sphere of symbols, this death in the guise of a handsome car actually represents life; this smiling death is con-fused with modernity, freedom, adventure, just as Elisabeth was con-fused with the Virgin. This death of a man condemned to capital punishment, though infinitely rarer, much more readily draws our attention, rouses passions: confounded with the image of the executioner, it has a symbolic voltage that is far stronger, far darker and more repellent. Et cetera. Man is a child wandering lost—to cite Baudelaire`s poem again—in the "forests of symbols." (The criterion of maturity: the ability to resist symbols. But mankind grows younger all the time.)

The contrast between world and church in this regard is stark: American culture is doing its dead level best with its celebrities, consumerism, and violence to keep us in a perpetually arrested state of adolescence. Yet all the while the church is quietly and without false advertising immersing us in the conditions of becoming mature to the measure of the full stature of Christ.

Yet nothing would seem to dull a deft an noble intellect more swiftly, more surely than the sharp and bitter stimulant of erudition, and clearly the adolescent's melancholic and ever so conscientious thoroughness is shallow when compared with the profound resolve of the mature master to deny knowledge, disavow it, put it behind him, head high, lest it should in the slightest maim, discourage, or debase the will, action, feeling, and even passion.

Yet nothing would seem to dull a deft an noble intellect more swiftly, more surely than the sharp and bitter stimulant of erudition, and clearly the adolescent's melancholic and ever so conscientious thoroughness is shallow when compared with the profound resolve of the mature master to deny knowledge, disavow it, put it behind him, head high, lest it should in the slightest maim, discourage, or debase the will, action, feeling, and even passion.

Relationships are measured in dog years,” Boomer said. “Excuse me?” I asked. “It’s a theory I came up with,” he continued. “Just take how long you’ve been together and multiply it by seven, and that’s how old your relationship feels. The first year? You’re toddlers and then young kids, enjoying things and also slowly figuring them out. Then you get to where we are, around the second year? Adolescence, man. It’s awkward, there’s rebellion, and most of all you’re just trying to figure out the relationship’s identity, right? Then around years three and four you get your jobs, you start to really work it. Hit year seven, middle age kicks in. But if you keep going, get to year ten—you’ve made it to old age. Maturity. And the cool thing is, you don’t even die when you get to year fourteen or fifteen—no, when your relationship really works, it can live until you’re hundreds of years old. Couples who’ve been together fifty or sixty years? They’re Yoda, Dash. They’re totally Yoda.

The process is very natural. It starts when we are children; helpless but aware of things, enjoying what is around us. Then we reach adolescence; still helpless but trying to at least appear independent. When we outgrow that stage we become adults; self-sufficient individuals able and mature enough to help others as we have learned to help ourselves. But the adult is not the highest state of development. The end of the cycle is that of the independent, clear-minded, all-seeing child. That is the level known as wisdom. When the Tao te ching and other wise books say things like "return to the beginning", "become a child again", that's what they're referring to. Why do the enlightened seem filled with light and happiness like childen. Why do they sometimes even look and talk like children? Because they are. The wise are children who know. Their minds have been emptied of the countless minute somethings of small learning and filled with the wisdom of the great nothing. the way of the universe

It seems to me that the whole effort is not to avoid suffering, or the inevitable deformation which one encounters in a life, but to use them--to use one's suffering to understand the suffering of other people. And to understand that though you have lost some things because you were born when you were born, where you were born--because of who you became: you've gained some other things. It's adolescent--I think--to look back and wish it had been different. You've got to make the most, precisely, of what it [life] is.

company is started differently than all the rest. A Mature company is founded on a broader perspective, an entrepreneurial perspective, a more intelligent point of view. About building a business that works not because of you but without you. “And because it starts that way, it is more likely to continue that way. And therein resides the true difference between an Adolescent company, where everything is left up to chance, and a Mature company, where there is a vision against which the present is shaped. “But I’m getting ahead of myself,” I said. “The important

Wounded Child (emotionally 0–5) Adapted Adolescent (emotionally 6 –18) Functional Adult (emotionally mature) Worthless Arrogant Esteemed from Within Extremely Vulnerable Invulnerable Healthy Boundaries Extremely Needy Needless Communicates Needs Feels Bad / Naughty Feels Blameless / Perfect Honest and Self-Aware Out of Control Hypercontrolling Flexible and Moderate Fears Abandonment Fears Suffocation Interdependent Seeks Attention Seeks Intensity Lives in Integrity and Harmony Idealizes Caretakers/ Partners Disillusioned by Caretakers / Partners In Reality About Caretakers / Partners

Rather, our minds simply amplify (or minimize) our problems to fit the degree of stress we expect to experience. Material progress and security do not necessarily relax us or make it easier to hope for the future. On the contrary, it appears that perhaps by removing healthy adversity and challenge, people struggle even more. They become more selfish and more childish. They fail to develop and mature out of adolescence. They remain further removed from any virtue. They see mountains where there are molehills. And they scream at each other as though the world were one endless stream of spilled milk.

A number of scholars, many of them seeking to explain the appeal of the monstrous in pop culture, have seen the monster primarily as part of an inner horror show, the personal nightmares of the ego torn between a reptilian id and the moralistic superego. This interpretation understands the monster as a metaphor of human development, the demons that guard the gates of adulthood and emotional maturity. Monsters, according to this view, are primarily inner monsters. Our desire for them emerges from our desire to embrace our own darkness. This approach often makes the self, especially the adolescent self, the locus of understanding the horrific.

When children become teenagers, their feelings are often invalidated by others because they have a hard time expressing them. They can’t find the words to use so adults deem their emotions as a “stage of adolescence.” As a result, everything beautiful and raw about life is reduced to a phase they're supposed to grow out of. Although how often is our growth just abandonment? Some people don’t mature, they just run away from their problems faster than they used to and happen to age. We greatly underestimate the tragedy of leaving behind the unaddressed. Many of our most intuitive and sincere experiences are lost to time. It is one of life’s saddest deficits

Three psychosocial achievements - a sense of self, the belief that we can have an impact on our circumstances, and the ability to regulate our emotions - allow us to handle challenges, setbacks, and disappointments. These attributes are the scaffolding upon which intimacy, meaning, and mental health are built. Ultimately, autonomy - being capable of both healthy separation and healthy connection - signals the successful completion of adolescent tasks. In almost all cultures, adolescence begins with a bold psychological move away from parents and ends with a mature return to the family relationship and an expanded repertoire of friendships and intimate relationships.

In Los Angeles, one laughs to survive, enjoys oneself not to enhance life but in order to live at all. That society is so vaporous and tenuous that the only alternative to a spiral of loneliness and fear is a self-contained, steady, pleasurably focused attitude. The L.A. cogito: I laugh, therefore I am. The laughter is ramified and refined. Only with time and effort does a visitor learn its language. It is the absolute form of civility in a civilization that enables nobody to mature beyond adolescence. It can be erotic and quite beautiful, when one hears its undertone of sadness. It can be disturbing, when one catches its overtone of hostility. It is the sound of grown-up children determined not to be afraid.

In striving to fulfill our identities as women, it's important not to confound the various passages of life with each other. What we may need in girlhood or adolescence are not the same qualities we need in maturity. The task of adolescence is to leave home. And women in a sexist society have chronically found this hard to do. Our biology has reinforced the very dependence which our minds have been able to fly beyond. Patriarchal practices like arranged marriages, female sexual mutilation and the denial of abortion have encouraged us to glorify not-leaving as a self-protective strategy. No wonder our creative heroines had to find strategies for leaving. Those who were heterosexual devised the strategy of falling for bad boys as a primal means of separation. We make a mistake in thinking they were only victims. They were adventurers first. That they became victims was not their intent. Sylvia Plath was not merely a masochist but a bold adventurer who perhaps got more than she bargained for. As I get older, I come to understand that the seemingly self-destructive obsessions of my various younger lives were not only self-destructive. They were also self-creative. All through the stages of our lives, we go through transformations that may only manifest themselves when they are safely over. The rebels and bad boys I loved were the harbingers of my loving those very qualities in myself. I loved and left the bad boys, but I thank them for helping to make me the strong survivor I am today.

music is the worst of them - roiling and boiling - overly emotionalized on the one hand, overly intellectuallized on the other. Bach and Mozart indeed! Bach inevitably makes me think of fish in a barrel! round and round and round they go and nothing ever happens. Nothing ! Tum -de-dum-dum. Tum -de-dum-dum and that's all! Tum -de-dum-de-bloody-dum-dum! As for Mozart, his emotions did not mature beyond the age of twelve. never achieved adolescence, let alone puberty. his music merely combines a popular talent for slapstick and a commercial talent for tears. No - not tears. For sobs. Beethoven, pompous. Chopin - sickly sweet and given to tantrums - Tum -de-dum-dum- Bang! and Wagner - a self -centred bore. and Stravinsky - discordant, rude and blows his music through his nose

In order to lead a satisfying life I had to give pride of place in it to literature. During my adolescence and early maturity my vocation, though sincere, had lacked fulfillment: I had contented myself with the statement that I wanted to be a writer. Now the problem was to find out both what I wanted to write about, and to what extent I could actually do so: action was called for. This took me some time. Long ago I had sworn to complete my great, all-revealing work at the age of twenty-two; yet when I embarked upon the first of my published novels, She Came to Stay, I was already thirty. In the family and among childhood friends the whisper went around that I was a fruit sec; my father remarked irritably that if I had something inside me, why couldn’t I hurry up and get it out?

The cannabinoid receptor system matures most rapidly, not during childhood, not during adulthood, but during adolescence. So it wouldn’t be surprising if cannabinoid activity is meant to be functional during adolescence, more functional than at any other period of the lifespan. As far as evolution is concerned, adolescents might well benefit from following their own grandiose thoughts, goals, and plans. By doing so, and by ignoring the weight of evidence—or sheer inertia—piled up against them, they would greatly amplify their tendency to explore, to try things, to imbue their plans with more confidence than they deserve. The evolutionary goals of adolescents are to become independent, to make new connections, and to find new territory, new social systems, and most of all new mates. The distortions of adolescent thinking might be precisely poised to facilitate those goals.

What happens when insatiability dominates a person's emotional functioning? The process of maturation is preempted by an obsession or an addiction, in this case for peer connection. Peer contact whets the appetite without nourishing. It titillates without satisfying. The end result of peer contact is usually an urgent desire for more. The more the child gets, the more he craves. The mother of an eight-year-old girl mused, “I don't get it — the more time my daughter spends with her friends, the more demanding she becomes to get together with them. How much time does she really need for social interaction, anyway?” Likewise, the parents of a young adolescent complained that “as soon as our son comes home from camp, he gets on the phone right away to call the kids he's just been with. Yet it's the family he hasn't seen for two weeks.” The obsession with peer contact is always worse after exposure to peers, whether it is at school or in playtimes, sleepovers, class retreats, outings, or camps. If peer contact satiated, times of peer interaction would lead automatically to increased self-generated play, creative solitude, or individual reflection. Many parents confuse this insatiable behavior with a valid need for peer interaction. Over and over I hear some variation of “but my child is absolutely obsessed with getting together with friends. It would be cruel to deprive him.” Actually, it would be more cruel and irresponsible to indulge what so clearly fuels the obsession. The only attachment that children truly need is the kind that nurtures and satisfies them and can bring them to rest. The more demanding the child is, the more he is indicating a runaway obsession. It is not strength that the child manifests but the desperation of a hunger that only increases with more peer contact.

After having taken a long and hard look at the echelonment of the various appendices of the sexual function, the moment appears to have arrived to expound the central theorem of my apocritique. Unless you were to put a halt to the implacable unfolding of my reasoning with the objection that, good prince, I will permit you to formulate: "You take all your examples from adolescence, which is indeed an important period in life, but when all is said and done it only occupies an exceedingly brief fraction of this. Are you not afraid, then, that your conclusions, the finesse and rigour of which we admire, may ultimately turn out to be both partial and limited?" To this amiable adversary I will reply that adolescence is not only an important period in life, but that it is the only period where one may speak of life in the full sense of the word. The attractile drives are unleashed around the age of thirteen, after which they gradually diminish, or rather they are resolved in models of behaviour which are, after all, only constrained forces. The violence of the initial explosion means that the outcome of the conflict may remain uncertain for years; this is what is called a transitory regime in electrodynamics. But little by little the oscillations become slower, to the point of resolving themselves in mild and melancholic long waves; from this moment on all is decided, and life is nothing more than a preparation for death. This can be expressed in a more brutal and less exact way by saying that man is a diminished adolescent. 'After having taken a long and hard look at the echelonment of the various appendices of the sexual function, the moment seems to me to have come to expound the central theorem of my apocritique. For this I will utilize the lever of a condensed but adequate formulation, to wit: Sexuality is a system of social hierarchy

The mythological figure of the Universal Mother imputes to the cosmos the feminine attributes of the first, nourishing and protecting presence. The fantasy is primarily spontaneous; for there exists a close and obvious correspondence between the attitude of the young child toward its mother and that of the adult toward the surrounding material world. But there has been also, in numerous religious traditions, a consciously controlled pedagogical utilization of this architypal image for the purpose of the purguing balacning, and initiation of the mind into the nature of the visible world..... The Universal Mother is also the death of everything that dies. The whole round of existence is accomplished within her sway, from birth, through adolescence, maturity, and senescence, to the grave. She is the womb and the tomb. Thus she unites the good and bad, exhibiting the two modes of the remembered mother, not as personal only, but as universal. the devotee is expected to contemplate the two with equal equanimity. through this exercise, his spirit is purged of its infantile, inappropriate sentimentalities, and his mind opened to the inscrutable presence which exists, not as good and bad primarily with respect to his childlike human convenience, but as the law and image of the nature of being.

A half-empty bottle of vodka sat on the bedside table, and his sketchbook was open on the king-size bed. Several sketches, only three of which looked finished, were scattered across the bedspread. Clearly he hadn’t been sleeping either. Swallowing, I picked up the nearest one. A dark-skinned, pale-haired child with an angel’s wings—too old to be a cherub, more like a small boy—stood in the middle of a dark forest, looking around in terror. His hand was outstretched, reaching for a shadow disappearing off the edge of the page, the unknown figure walking away from him, leaving him behind. I drew a shuddering breath and picked up the next one. In this one, that same angel—now a willowy adolescent, his thin, maturing body draped in the ubiquitous short toga with strapped sandals wound around his ankles—stood with his shoulders hunched in the midst of a crowd of jeering figures. He held an ornate harp cradled protectively against his body, trying to shield it from further harm. Its strings were sprung and its frame cracked and bent. In the last one, an even more mature version of the angel—now a young man—knelt on one knee in another clearing in the woods. He was bruised and bleeding, his toga torn and stained. He held the bloody, tattered remnants of one of his wings, trying futilely to piece it back together.

That’s exactly a summary of what it does. To get more jargony: it does impulse control, emotional regulation, long-term planning, gratification postponements, executive function. It’s the part of the brain that attempts to tell you, “You know, this seems like a good idea right now, but trust me, you’ll regret it. Don’t do it.” It’s the most recently evolved part of our brains. Our frontal cortex is proportionately bigger and more complex than that of any other primate. And, most interesting, it’s the last part of the brain to get fully wired up. The frontal cortex is not fully online until people are, on average, about a quarter century old. It’s boggling, but it also tells you a lot about why adolescents act in adolescent ways; it’s because the frontal cortex isn’t very powerful yet. And that has an interesting implication, which is that if the frontal cortex is the last part of the brain to fully mature, by definition it’s the part least constrained by genes and most shaped by experience. So the frontal cortex is your moral barometer, if that’s the right metaphor. It’s the Calvinist voice whispering in your head. So, for example, the frontal cortex plays a central role if you’re tempted to lie about something; and if you manage to avoid that temptation, your frontal cortex had something to do with it. But at the same time, if you do decide to lie, your frontal cortex helps you to do so: “Okay, control my voice, don’t make eye contact, don’t let my face do something funny.” That’s a frontal task too. This is a very human, very complicated part of our brains.

As we mature we progressively narrow the scope and variety of our lives. Of all the interests we might pursue, we settle on a few. Of all the people with whom we might associate, we select a small number. We become caught in a web of fixed relationships. We develop set ways of doing things. "As the years go by we view our familiar surroundings with less and less freshness of perception. We no longer look with a wakeful, perceiving eye at the faces of people we see every day, nor at any other features of our everyday world. "It is not unusual to find that the major changes in life-a marriage, a move to a new city, a change of jobs, or a national emergency-break the patterns of our lives and reveal to us quite suddenly how much we had been imprisoned by the comfortable web we had woven around ourselves. "One of the reasons why mature people are apt to learn less than young people is that they are willing to risk less. Learning is a risky business, and they do not like failure. In infancy, when the child is learning at a truly phenomenal rate-a rate he or she will never again achieve-he or she is also experiencing a shattering number of failures. Watch him or her. See the innumerable things he or she tries and fails. And see how little the failures discourage him or her. "With each year that passes he or she will be less blithe about failure. By adolescence the willingness of young people to risk failure has diminished greatly. And all too often parents push them further along that road by instilling fear, by punishing failure, or by making success seem too precious.

Studentdom, he felt, must pass its own Examinations and define its own Commencement--a slow, most painful process, made the more anguishing by bloody intelligences like the Bonifacists of Siegfrieder College. Yet however it seemed at times that men got nowhere, but only repeated class by class the mistakes of their predecessors, two crucial facts about them were at once their hope and the limitation of their possibility, so he believed. One was their historicity: the campus was young, the student race even younger, and by contrast with the whole of past time, the great collegiate cultures had been born only yesterday. The other had to do with comparative cyclology, a field of systematic speculation he could not review for me just then, but whose present relevance lay in the correspondency he held to obtain between the life-history of individuals and the history of studentdom in general. As the embryologists maintained that ontogeny repeats phylogeny, so, Max claimed, the race itself--and on a smaller scale, West-Campus culture--followed demonstrably--in capital letters, as it were, or slow motion--the life-pattern of its least new freshman. This was the basis of Spielman's Law--ontogeny repeats cosmogeny--and there was much more to it and to the science of cyclology whereof it was first principle. The important thing for now was that, by his calculations, West-Campus as a whole was in mid-adolescence... 'Look how we been acting,' he invited me, referring to intercollegiate political squabbles; 'the colleges are spoilt kids, and the whole University a mindless baby, ja? Okay: so weren't we all once, Enos Enoch too? And we got to admit that the University's a precocious kid. If the history of life on campus hadn't been so childish, we couldn't hope it'll reach maturity.' Studentdom had passed already, he asserted, from a disorganized, pre-literate infancy (of which Croaker was a modern representative, nothing ever being entirely lost) through a rather brilliant early childhood ('...ancient Lykeion, Remus, T'ang...') which formed its basic and somewhat contradictory character; it had undergone a period of naive general faith in parental authority (by which he meant early Founderism) and survived critical spells of disillusionment, skepticism, rationalism, willfulness, self-criticism, violence, disorientation, despair, and the like--all characteristic of pre-adolescence and adolescence, at least in their West-Campus form. I even recognized some of those stages in my own recent past; indeed, Max's description of the present state of West-Campus studentdom reminded me uncomfortably of my behavior in the Lady-Creamhair period: capricious, at odds with itself, perverse, hard to live with. Its schisms, as manifested in the Quiet Riot, had been aggravated and rendered dangerous by the access of unwonted power--as when, in the space of a few semesters, a boy finds himself suddenly muscular, deep-voiced, aware of his failings, proud of his strengths, capable of truly potent love and hatred--and on his own. What hope there was that such an adolescent would reach maturity (not to say Commencement) without destroying himself was precisely the hope of the University.

Although in childhood the girl-child may have discovered her clitoris as a source of pleasure, she will enter adolescence convinced that the vagina is her only sexual organ. The vagina becomes the focus of sexual pleasure in a world that reduces sensuality to genital intercourse defined by the needs and desires of men. As a result, the girl-child’s erotic potential will be confined to an activity that requires a partner. An activity that guarantees physical satisfaction for the man. An activity that in and of itself does not guarantee her satisfaction. The very same parents who are “grossed out” by the masturbation of their pre-teen daughters breathe a sigh of relief when those same daughters move away from the clitoris and turn toward the vagina. Groomed to sexually service men, she will forget about her body’s capacity for sensual delight and satisfaction. Her original love of her body, curiosity about its sensations, and exploration of its nooks and crannies is twisted out of shape and labeled unacceptable. The price tags successfully reversed; she becomes dependent on others to meet her erotic needs. Many of our daughters stop touching themselves by adolescence and at the same time lose the affectionate touch of their parents. As they mature and grow out of the "cute stage," adults become uncomfortable with their developing bodies and most touching abruptly stops. The girl-child tries to make sense of this withdrawal of affection. She becomes convinced that something is wrong with her body—that her growing breasts and pubic hair, and the genital sensations she is experiencing make her untouchable to her parents. For some, the incestuous behavior of a parent or relative compounds this growing discomfort.

Usually adolescent rebels are quickly humbled because they overestimate their own truth and underestimate the truth of their elders. As Mark Twain famously put it, “When I was a boy of fourteen, my father was so ignorant I could hardly stand to have the old man around. But when I got to be twenty-one, I was astonished at how much he had learned in seven years.” One purpose of youthful rebellion is to put one’s self at odds with adult authority not so much to defeat it as to be defeated by it. One opposes it to discover its logic and validity for one’s self. And by failing to defeat it, one comes to it, and to greater maturity, through experience rather than mere received wisdom. Of course, every new generation alters the adult authority it ultimately joins. But if the young win their rebellion against the old, their rite of passage to maturity is cut short and they are falsely inflated rather than humbled. Uninitiated, they devalue history rather than find direction in it, and feel entitled to break sharply and even recklessly from the past. The sixties generation of youth is very likely the first generation in American history to have actually won its adolescent rebellion against its elders. One of the reasons for this, if not the primary reason, is that this generation came of age during the age of white guilt, which meant that its rebellion ran into an increasingly uncertain adult authority. Baby boomers, already rather inflated from growing up in the unparalleled prosperity of postwar America, were inflated further by an adult authority that often backed down in the face of their rebellion. It doesn’t matter, for example, that there was honor in America’s acknowledgment of moral wrong in the area of race. An acknowledgement of wrong was an acknowledgment of wrong, and it brought a loss of moral authority—and, thus, adult authority—despite the good it achieved.

Was she insane?! She would lose her head before she was 20!

Man embarks upon old age unprepared. For as long as childhood, adolescence, youth and maturity last, man dwells on this earth with his own generation, with those who are a little older and a little younger than he is, as if they are all traveling together in one company. At school, at work, in the street, in a meeting, in a shop, in the bathhouse and the movie theater, by and large he always meets the same people–some he knows well, some he knows to say hello to and some he has simply seen somewhere at some time or other. And some are older than he is, some are younger, and yet others are just like him. A man can be imagined as walking along in the middle of a long column: there are still plenty of people ahead of him and people keep joining in behind. The man walks on and on, and suddenly he realizes that he has reached the front and there is no one left ahead of him. There are no more people who are twenty years older, ten years older, five years older, and even most of his contemporaries have died. And no matter which way he turns, everywhere he is the oldest. He looks back over his shoulder and there are many people who are younger, but they have grown up after the man glancing back has already stopped working; he has never associated with them and does not know them. And so it turns out that an old man, although he still has other people around him, is alone. Surrounded by the buzz of other people’s lives. Other people’s ways, passions, interests. And he doesn’t even completely understand the way they speak. And the old man begins to feel as if he has been transported to a foreign country even though he has stayed put in the same place all his life.

The Kapha Season Kapha season is like springtime for your body. For the first twenty years, your body builds bones and tissues, and the circadian rhythm fluctuates wildly at times, trying to find a balance. Babies aren’t born with a set sleep schedule, but they develop one quickly during the first months of life. Gradually, the body settles into a system in which the hormones, blood pressure, bowels, and other systems function on a diurnal schedule. Anyone with teenagers knows that they give up their regular sleep habits and become night owls. They are impossible to pry out of bed in the morning and sleep until noon on weekends. In fact, some researchers suggest that the real end of adolescence can be marked by the time when young adults give up trying to stay up so late. Teenagers’ eating schedules, too, become erratic as they crave energy while their bodies are growing and maturing. When they get out of balance, teens can struggle in school and get inflammatory conditions, such as acne. They can adopt dietary habits that will be harder to shake as they become adults, which can lead to weight gain and depression in adulthood. This is a crucial time to introduce kids to healthy eating, a good night’s sleep, and plenty of exercise. Their growing bodies demand a lot of fuel, and their muscles need to move in order to develop properly. I often see patients who are still in their teen years struggling with school, friendships, and finding a sense of purpose. Though it may sound surprising, I can often trace these problems back to an unhealthy schedule, including late nights of doing homework (or texting while pretending to do homework), and eating unhealthy foods late in the day. Another culprit is little or no exercise, and a lack of natural light. Kids need natural light during these critical growing years.

When children become teenagers, their feelings are often invalidated by others because they have a hard time expressing them. They can’t find the words to use so adults deem their emotions as a “stage of adolescence.” As a result, everything beautiful and raw about life is reduced to a phase they’ll grow out of. Although how often is our growth just abandonment? Some people don’t mature, they just run away from their problems faster than they used to and happen to age. We greatly underestimate the tragedy of leaving behind the unaddressed. Many of our most intuitive and sincere experiences are lost to time. It is one of life’s saddest deficits.

What enables us to put fantasy behind us and grow to maturity is the capacity to doubt. When a child of six or seven begins to doubt Saint Nick’s ability to get down the chimney or to be in so many different places at once, then he or she begins to doubt the objective reality of this mysterious person. The same capacity to doubt emerges during the often turbulent period of adolescence. We first doubt and then challenge the validity of our parent’s authority. We come to recognise that these once authoritative and almost divine figures are quite human and fallible after all. The perplexing process of alternating between doubt and trust, rebellion and obedience, is essential for our growth to mature adulthood. Persons of fifty who still rely on their parents for guidance in everyday matters are clearly suffering from stunted growth. And so it is with the evolution of culturally defined opinions. Without the capacity to doubt, we cannot grow from childish beliefs to the maturity of faith. Doubt is not the enemy of faith, but of false beliefs. Indeed, our entire catalogue of assumptions and beliefs should be continually subjected to critical examination, and those found to be false or inadequate should be replaced by those we find convincing within our cultural context. Yet expressing or even entertaining doubt sometimes takes so much courage that we may say it takes real faith to doubt. Thirty years ago an anonymous well-wisher sent me through the post a little book entitled The Faith to Doubt by the American scholar Homes Hartshorne. I found it an exciting text and have treasured it ever since. Among other things it says, “People today are not in need of assurances about the truth of doubtful beliefs. They need the faith to doubt. They need the faith by which to reject idols. The churches cannot preach to this age if they stand outside of it, living in the illusory security of yesterday’s beliefs. These [already] lie about us broken, and we cannot by taking thought raise them from the dead”. Far from demonstrating a lack of faith, the very act of discarding outworn beliefs may in fact do just the opposite by opening the door for genuine faith to operate again. Indeed the assertion that one needs to believe a particular creed or set of doctrines in order to have faith is an invitation to credulity rather than to faith— and childlike faith is vastly different from childish credulity

I feel strange...I really don't know what I am. In mind I'm almost a woman, in body a young woman. I am almost a woman, but what am I now? I'm no child. I am mature. I know much; I'm somewhere in between. I'm confused--that's what I am. One day I'll long for a baby in my arms or a man's strong arms to hold me...the next, for freedom, respect.

Children displaced from their families, unconnected to their teachers, and not yet mature enough to relate to one another as separate beings, automatically regroup to satisfy their instinctive drive for attachment. The culture of the group is either invented or borrowed from the peer culture at large. It does not take children very long to know what tribe they belong to, what the rules are, whom they can talk to, and whom they must keep at a distance. Despite our attempts to teach our children respect for individual differences and to instill in them a sense of belonging to a cohesive civilization, we are fragmenting at an alarming rate into tribal chaos. Our very own children are leading the way. The time we as parents and educators spend trying to teach our children social tolerance, acceptance, and etiquette would be much better invested in cultivating a connection with them. Children nurtured in traditional hierarchies of attachment are not nearly as susceptible to the spontaneous forces of tribalization. The social values we wish to inculcate can be transmitted only across existing lines of attachment. The culture created by peer orientation does not mix well with other cultures. Because peer orientation exists unto itself, so does the culture it creates. It operates much more like a cult than a culture. Immature beings who embrace the culture generated by peer orientation become cut off from people of other cultures. Peer-oriented youth actually glory in excluding traditional values and historical connections. People from differing cultures that have been transmitted vertically retain the capacity to relate to one another respectfully, even if in practice that capacity is often overwhelmed by the historical or political conflicts in which human beings become caught up. Beneath the particular cultural expressions they can mutually recognize the universality of human values and cherish the richness of diversity. Peer-oriented kids are, however, inclined to hang out with one another exclusively. They set themselves apart from those not like them. As our peer-oriented children reach adolescence, many parents find themselves feeling as if their very own children are barely recognizable with their tribal music, clothing, language, rituals, and body decorations. “Tattooing and piercing, once shocking, are now merely generational signposts in a culture that constantly redraws the line between acceptable and disallowed behavior,” a Canadian journalist pointed out in 2003. Many of our children are growing up bereft of the universal culture that produced the timeless creations of humankind: The Bhagavad Gita; the writings of Rumi and Dante, Shakespeare and Cervantes and Faulkner, or of the best and most innovative of living authors; the music of Beethoven and Mahler; or even the great translations of the Bible. They know only what is current and popular, appreciate only what they can share with their peers. True universality in the positive sense of mutual respect, curiosity, and shared human values does not require a globalized culture created by peer-orientation. It requires psychological maturity — a maturity that cannot result from didactic education, only from healthy development. Only adults can help children grow up in this way. And only in healthy relationships with adult mentors — parents, teachers, elders, artistic, musical and intellectual creators — can children receive their birthright, the universal and age-honored cultural legacy of humankind. Only in such relationships can they fully develop their own capacities for free and individual and fresh cultural expression.