Ascending Day Quotes

Mark my words, Princess,” Loki said. “One day, you’ll be madly in love with me.

Every day you may make progress. Every step may be fruitful. Yet there will stretch out before you an ever-lengthening, ever-ascending, ever-improving path. You know you will never get to the end of the journey. But this, so far from discouraging, only adds to the joy and glory of the climb.

It’s funny. I met a man once who did a lot of mountain climbing. I asked him which was harder, ascending or descending? He said without a doubt descending, because ascending you were so focused on reaching the top, you avoided mistakes. The backside of a mountain is a fight against human nature,” he said. “You have to care as much about yourself on the way down as you did on the way up.

The moment in The Bell Jar when Esther Greenwood realizes after thirty days in the same black turtleneck that she never wants to wash her hair again, that the repeated necessity of the act is too much trouble, that she wants to do it once and be done with it, seems like the book's true epiphany. You know you've completely descended into madness when the matter of shampoo has ascended into philosophical heights.

Master Graves was incensed and said, as punishment for my disruption, I would have to write my letters an extra ten times that day. "Ten times the better I'll know them, then." I said. "How strange that you should punish me by ensuring I come out more educated than Roden, who has tried to obey you.

I declare in the name of Jesus that I am a pioneer of new territories. I walk in favor with God and man, and I will possess all the land God has given me. There will be no holdups, no holdouts, no setbacks or delays. I will not look back to return to the old. Father, cause me to ascend into new realms of power and authority and access new dimensions of divine revelation. Breathe new life into every dormant dream. In the name of Jesus, amen.

People whose history and future were threatened each day by extinction considered that it was only by divine intervention that they were able to live at all. I find it interesting that the meanest life, the poorest existence, is attributed to God's will, but as human beings become more affluent, as their living standard and style begin to ascend the material scale, God descends the scale of responsibility at a commensurate speed.

After Bajju delivered a few beaming salutations, we walked northward up the makeshift, winding path through protruding brush, not much but a few stones placed here and there for balance and leverage upon ascending or descending. Having advanced about hundred steps from the street below, a sharp left leads to Bajju’s property, which begins with his family’s miniature garden – at the time any signs of fertility were mangled by dried roots which flailed like wheat straw, but within the day Bajju’s children vehemently delivered blows with miniature hoes in preparation for transforming such a plot into a no-longer-neglected vegetable garden. A few steps through the produce, or preferably circumventing all of it by taking a few extra steps around the perimeter, leads to the sky-blue painted home. Twisting left, hundreds of miles of rolling hills and the occasional home peeps out, bound below by demarcated farming steppes. If you’re lucky on a clear day and twist to the right, the monstrous, perpetually snow-capped Chaukhamba mountain monopolizes the distance just fifteen miles toward the direction of Tibet in the north.

Darius was dead, and very soon she and I would meet as equals. But i had the feeling it wouldn't be a day she ended up celebrating

Abraham Maslow said that the fully realized person transcends his local group and identifies with the species. But the election of Ronald Reagan might've been the beginning of my giving up on my species. Because it was absurd. To this day it remains absurd. More than absurd, it was frightening: it represented the rise to supremacy of darkness, the ascendancy of ignorance.

Erick had underestimated the distance, both to the ground and the cliff above me, yet the texture of the cliff wall was better than I'd hoped for. Vines and plants grew dense and well rooted, and there were many rocks and missing chunks of earth. I didn't know whether I could make it to the top on one leg or not, but I thought it was a great day to try.

London The Institute Year of Our Lord 1878 “Mother, Father, my chwaer fach, It’s my seventeenth birthday today. I know that to write to you is to break the law, I know that I will likely tear this letter into pieces when it is finished. As I have done on all my birthdays past since I was twelve. But I write anyway, to commemorate the occasion - the way some make yearly pilgrimages to a grave, to remember the death of a loved one. For are we not dead to each other? I wonder if when you woke this morning you remembered that today, seventeen years ago, you had a son? I wonder if you think of me and imagine my life here in the Institute in London? I doubt you could imagine it. It is so very different from our house surrounded by mountains, and the great clear blue sky and the endless green. Here, everything is black and gray and brown, and the sunsets are painted in smoke and blood. I wonder if you worry that I am lonely or, as Mother always used to, that I am cold, that I have gone out into the rain again without a hat? No one here worries about those details. There are so many things that could kill us at any moment; catching a chill hardly seems important. I wonder if you knew that I could hear you that day you came for me, when I was twelve. I crawled under the bed to block out the sound of you crying my name, but I heard you. I heard mother call for her fach, her little one. I bit my hands until they bled but I did not come down. And, eventually, Charlotte convinced you to go away. I thought you might come again but you never did. Herondales are stubborn like that. I remember the great sighs of relief you would both give each time the Council came to ask me if I wished to join the Nephilim and leave my family, and each time I said no and I send them away. I wonder if you knew I was tempted by the idea of a life of glory, of fighting, of killing to protect as a man should. It is in our blood - the call to the seraph and the stele, to marks and to monsters. I wonder why you left the Nephilim, Father? I wonder why Mother chose not to Ascend and to become a Shadowhunter? Is it because you found them cruel or cold? I have no fathom side. Charlotte, especially, is kind to me, little knowing how much I do not deserve it. Henry is mad as a brush, but a good man. He would have made Ella laugh. There is little good to be said about Jessamine, but she is harmless. As little as there is good to say about her, there is as much good to say about Jem: He is the brother Father always thought I should have. Blood of my blood - though we are no relation. Though I might have lost everything else, at least I have gained one thing in his friendship. And we have a new addition to our household too. Her name is Tessa. A pretty name, is it not? When the clouds used to roll over the mountains from the ocean? That gray is the color of her eyes. And now I will tell you a terrible truth, since I never intend to send this letter. I came here to the Institute because I had nowhere else to go. I did not expect it to ever be home, but in the time I have been here I have discovered that I am a true Shadowhunter. In some way my blood tells me that this is what I was born to do.If only I had known before and gone with the Clave the first time they asked me, perhaps I could have saved Ella’s life. Perhaps I could have saved my own. Your Son, Will

This is for you." i pressed the stone in Kerwyn's hand. Kerwyn turned it over in his hands, unimpressed. "imatator's gold? It's worthless." "No, it's real gold. I am real Kerwyn." ... He pulled a creased and worn paper from his pocket and unfolded it. His hands shook increasingly as he read it. Then he turned to the audience and said, "This note was given to me by King Eckbert ... to read it only if someone ever came forward claiming to be the prince. This is what it says." He read aloud, "'Many may one day claim to be the lost prince of Carthya. ... You will know the Prince Jaron by one sign alone. He will give you the humblest of rocks and tell you it's gold.'" ... "Lords and ladies of Carthya, I present to you the son of King Eckbert and Queen Erin. He is the lost royal of Carthya, who lives and stands before you. Hail, Prince Jaron.

We have patiently suffered long enough, hoping that someone or some kind of luck would one day grant us more opportunity and happiness. But nothing external can save us, and the fateful hour is at hand when we either become trapped at this level of life or we choose to ascend to a higher plane of consciousness and joy. In this ailing and turbulent world, we must find peace within and become more self-reliant in creating the life we deserve.

As the day progressed, it became evident that I would eat better on this period of punishment from Mott than I'd eaten yet since coming to Farthenwood. Tobias snuck me back better than half of his breakfast, and Errol left some food in my room while cleaning up, expressing false dismay after I ate it that "it was food intended for somebody else." We were to remain in our room in private study because of Princess Amarinda being in the house, but after lunch was brought to us, Tobias gave me all of his lunch and Roden shared half.

Good morning, good morning, good morning," Loki chirped, wheeling in a table covered with silver domes. "What are you doing?" I asked, squinting at him. He'd pulled up the shades. I was tired a hell, and I was not happy. "I thought you two lovebirds would like breakfast," Loki said. "So I had the chef whip you up something fantastic." As he set up the table in the sitting area, he looked over at us. "Although you two are sleeping awfully far apart for newly weds." "Oh my god." I groaned and pulled the covers over my head. "You know, I think you're being a dick," Tove told him as he got out of bed. "But I'm starving. So I'm willing to overlook it. This time." "A dick?" Loki pretended to be offended. "I'm merely worried about your health. If your bodies aren't used to strenous activities, like a long night of love making, you could waste away if you don't get plenty of protein and rehydrate. I'm concerned for you." "Yes we both believe that's why you're here," Tove said sarcastically and took a glass of orange juice that Loki had just poured for him. "What about you princess?" Loki's gaze cut to me as he filled another glass. "I'm not hungry."I sighed and sat up. "Oh really?" Loki arched an eyebrow. "Does that mean that last night-" "It means last night is none of your business," I snapped.

I would love to believe that when I die I will live again, that some thinking, feeling, remembering part of me will continue. But as much as I want to believe that, and despite the ancient and worldwide cultural traditions that assert an afterlife, I know of nothing to suggest that it is more than wishful thinking. I want to grow really old with my wife, Annie, whom I dearly love. I want to see my younger children grow up and to play a role in their character and intellectual development. I want to meet still unconceived grandchildren. There are scientific problems whose outcomes I long to witness—such as the exploration of many of the worlds in our Solar System and the search for life elsewhere. I want to learn how major trends in human history, both hopeful and worrisome, work themselves out: the dangers and promise of our technology, say; the emancipation of women; the growing political, economic, and technological ascendancy of China; interstellar flight. If there were life after death, I might, no matter when I die, satisfy most of these deep curiosities and longings. But if death is nothing more than an endless dreamless sleep, this is a forlorn hope. Maybe this perspective has given me a little extra motivation to stay alive. The world is so exquisite, with so much love and moral depth, that there is no reason to deceive ourselves with pretty stories for which there's little good evidence. Far better, it seems to me, in our vulnerability, is to look Death in the eye and to be grateful every day for the brief but magnificent opportunity that life provides.

This is where you all live?" Asked John as they ascended the stairs. "It's small." "This is just our Thanksgiving house," Scott muttered. "We have a house for every day of the year.

On the day the world is blown up, the playwright whose show opened the night before will be leafing past the news section of the Times to find his review--as he ascends through the stratosphere, oblivious.

Leaves will fall, cold will creep in A circle of life that ends where it begins It may take a thousand years and a thousand poems penned But my hair will someday gray and my back will bend— Then my shadow will join my body in the earth once again. I know not the way, or even the when Or who chooses that day we’re called away to ascend But you bathed me in your bravery and forgave me my sins You made a home in your heart for mine to live in— And in return, my friend, this poem is my oath that a river of love will run through it until the very end.

Ascend, may you find so resistance Just know that you made such a difference All you leave behind will live to the end The cycle of suffering goes on But memories of you stay strong Some day I too will fly and find you again

It was growing dark on this long southern evening, and suddenly, at the exact point her finger had indicated, the moon lifted a forehead of stunning gold above the horizon, lifted straight out of filigreed, light-intoxicated clouds that lay on the skyline in attendant veils. Behind us, the sun was setting in a simultaneous congruent withdrawal and the river turned to flame in a quiet duel of gold....The new gold of moon astonishing and ascendant, he depleted gold of sunset extinguishing itself in the long westward slide, it was the old dance of days in the Carolina marshes, the breathtaking death of days before the eyes of children, until the sun vanished, its final signature a ribbon of bullion strung across the tops of water oaks.

Do you ever have ordinary days?" she asked as they ascended the stairs. "Why would I want them?

Intellectual and moral growth is no less indispensable than material improvement. Knowledge is a viaticum. Though is a prime necessity; truth is nourishment, like wheat. A reasoning faculty, deprived of knowledge and wisdom, pines away. We should feel the same pity for minds that do not eat as for stomachs. If there be anything sadder than a body perishing for want of bread, it is a mind dying of hunger for lack of light. All progress tends toward the solution. Some day, people will be amazed. As the human race ascends, the deepest layers will naturally emerge from the zone of distress. The effacement of wretchedness will be effected by a simple elevation level.

All are architects of Fate, Working in these walls of Time; Some with massive deeds and great, Some with ornaments of rhyme. Nothing useless is, or low; Each thing in its place is best; And what seems but idle show Strengthens and supports the rest. For the structure that we raise, Time is with materials filled; Our todays and yesterdays Are the blocks with which we build. Truly shape and fashion these; Leave no yawning gaps between; Think not, because no man sees, Such things will remain unseen. In the elder days of Art, Builders wrought with greatest care Each minute and unseen part; For the gods see everywhere. Let us do our work as well, Both the unseen and the seen; Make the house where gods may dwell Beautiful, entire, and clean. Else our lives are incomplete, Standing in these walls of Time, Broken stairways, where the feet Stumble, as they seek to climb. Build today, then, strong and sure, With a firm and ample base; And ascending and secure Shall tomorrow find its place. Thus alone can we attain To those turrets, where the eye Sees the world as one vast plain, And one boundless reach of sky.

I’d carved into my skin to make sure she’d always be safe—so that I could always find her. She’d never know that my soul was tied to hers. That my heart bled for her, more and more every passing day.

That day I brought Nila here, you asked me to stay the night. Was that a sincere offer?" "Of course it was." "Because of what I'd done for her?" "Because you looked like someone who needed a place to stay.

I tramp the perpetual journey My signs are a rain-proof coat, good shoes, and a staff cut from the woods, No friend of mine takes his ease in my chair, I have no chair, no philosophy, I lead no man to a dinner-table, library, exchange, But each man and each woman of you I lead upon a knoll, My left hand hooking you round the waist, My right hand pointing to landscapes of continents and the public road. Not I, not any one else can travel that road for you, You must travel it for yourself. It is not far, it is within reach, Perhaps you have been on it since you were born and did not know, Perhaps it is everywhere on water and on land. Shoulder your duds dear son, and I will mine, and let us hasten forth, Wonderful cities and free nations we shall fetch as we go. If you tire, give me both burdens, and rest the chuff of your hand on my hip, And in due time you shall repay the same service to me, For after we start we never lie by again. This day before dawn I ascended a hill and look'd at the crowded heaven, And I said to my spirit When we become the enfolders of those orbs, and the pleasure and knowledge of every thing in them, shall we be fill'd and satisfied then? And my spirit said No, we but level that lift to pass and continue beyond. You are also asking me questions and I hear you, I answer that I cannot answer, you must find out for yourself. Sit a while dear son, Here are biscuits to eat and here is milk to drink, But as soon as you sleep and renew yourself in sweet clothes, I kiss you with a good-by kiss and open the gate for your egress hence. Long enough have you dream'd contemptible dreams, Now I wash the gum from your eyes, You must habit yourself to the dazzle of the light and of every moment of your life. Long have you timidly waded holding a plank by the shore, Now I will you to be a bold swimmer, To jump off in the midst of the sea, rise again, nod to me, shout, and laughingly dash with your hair.

There are two great days in a person’s life. The day we were born. And the day we discover why. —William Barclay    

Today You Soar "Like the grand eagle, you spread your wings And put forth the effort to do great things. Looking skyward you dared to challenge the wind, Harnessing power to help you ascend. With an eye on the goal, fixed in flight, You climbed to an impressive height. Undaunted by gusts and unkind gails, You never gave up and would not fail. So now you’ve reached where few even try As the eagle high in a glorious sky. Not superior, but grand. Not proud, but sure. Not a cub, wolf, or bear but an eagle pure. Today you soar.

You’ve made it impossible for me to read a book in peace. When you’re not here, I just gaze at the words until they tumble off the page into a puddle in my lap. Instead of reading, I sit there and review the hours of the day I spent in your company, and I am more charmed by that story than anything the author has scribbled down. I have never been lonely in my life, but you have made me lonely. When you are gone, I am a moping ruin. I thought I understood the world fairly well. But you have made it all mysterious again. And it’s unnerving and frightening and wonderful, and I want it to continue. I want all your mysteries.

When love beckons to you, follow him, Though his ways are hard and steep. And when his wings enfold you yield to him, Though the sword hidden among his pinions may wound you. And when he speaks to you believe in him, Though his voice may shatter your dreams as the north wind lays waste the garden. For even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning. Even as he ascends to your height and caresses your tenderest branches that quiver in the sun, So shall he descend to your roots and shake them in their clinging to the earth. Like sheaves of corn he gathers you unto himself. He threshes you to make you naked. He sifts you to free you from your husks. He grinds you to whiteness. He kneads you until you are pliant; And then he assigns you to his sacred fire, that you may become sacred bread for God's sacred feast. All these things shall love do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life's heart. But if in your fear you would seek only love's peace and love's pleasure, Then it is better for you that you cover your nakedness and pass out of love's threshing-floor, Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears. Love gives naught but itself and takes naught but from itself. Love possesses not nor would it be possessed; For love is sufficient unto love. When you love you should not say, "God is in my heart," but rather, "I am in the heart of God." And think not you can direct the course of love, for love, if it finds you worthy, directs your course. Love has no other desire but to fulfill itself. But if you love and must needs have desires, let these be your desires: To melt and be like a running brook that sings its melody to the night. To know the pain of too much tenderness. To be wounded by your own understanding of love; And to bleed willingly and joyfully. To wake at dawn with a winged heart and give thanks for another day of loving; To rest at the noon hour and meditate love's ecstasy; To return home at eventide with gratitude; And then to sleep with a prayer for the beloved in your heart and a song of praise upon your lips.

Oh God. It isn’t Wednesday, is it, Hardy?” he pleaded, ascending the steps toward the footman, who smiled at sight of him, bowing as he opened the door. "Yes, my lord. Has been all day, I’m afraid

We rode the basement trains all night, speeding through the subterrains. I held her chin in the cup of my hand and her eyes held tight to mine, imploring me to reveal to her the mystery of that which awaits us on the pavement above, come the day we ascend from this labyrinth of trains... 'We will ride these beautiful basement trains forever,' said I, 'nothing awaits us; and as your beauty folds, so do my dreams. Come, my love, let us wander these tunnels of the endless city. This holy, endless city!

Here he was holding the clear proof of the existence of other skies, but at the same time without having to ascend beyond the celestial spheres, for he intuited many worlds in a piece of coral. Was there any need to calculate the number of forms which the atoms of the Universe could create--burning at the stake all those who said their number was not finite--when it sufficed to meditate for years on one of these marine objects to realize how the deviation of a single atom, whether willed by God or prompted by Chance, could generate inconceivable Milky Ways?

But if we define the Megaphone as the composite of the hundreds of voices we hear each day that come to us from people we don't know, via high-tech sources, it's clear that a significant and ascendant component of that voice has become bottom-dwelling, shrill, incurious, ranting, and agenda-driven. It strives to antagonize us, make us feel anxious, ineffective, and alone; convince us that the world is full of enemies and of people stupider and less agreeable than ourselves; is dedicated to the idea that, outside the sphere of our immediate experience, the world works in a different, more hostile, less knowable manner. This braindead tendency is viral and manifests intermittently; while it is the blood in the veins of some of our media figures, it flickers on and off in others.

I agree that it seems vulgar, decadent, even epistemically violent, to invest energy in the trivialities of sex and friendship when human civilization is facing collapse. But at the same time, that is what I do every day. We can wait, if you like, to ascend to some higher plane of being, at which point we’ll start directing all our mental and material resources toward existential questions and thinking nothing of our own families, friends and lovers and so on. But we’ll be waiting, in my opinion, a long time. And, in fact, we’ll die first. After all, when people are lying on their deathbeds, don’t they always start talking about their spouses and children? And isn’t death just the apocalypse in the first person? So, in that sense, there is nothing bigger than what you so derisively call “breaking up and staying together,” because at the end of our lives, when there is nothing left in front of us, it’s still the only thing we want to talk about. Maybe we’re just born to love and worry about the people we know and to go on loving and worrying, even when there are more important things we should be doing. And if that means the human species is going to die out, isn’t it -- in a way -- a nice reason to die out? The nicest reason you can imagine? Because when we should have been reorganizing the distribution of the world’s resources and transitioning collectively to a sustainable economic model, we were worrying about sex and friendship instead. Because we loved each other too much, and found each other too interesting. And I love that about humanity. And in fact it’s the very reason I root for us to survive -- because we are so stupid about each other.

I’m in a caregiver's relationship with my body, a perpetual internal gauging of wellness. My spine is Hogarth’s thermometer. I ascend and descend its rungs a hundred times a day, reading the mercury level. The same dis-ease speaks many languages. If you block one mouth, another will speak. The symptoms represent differently, and as I get older, my translation changes. The prescription changes. Must be vigilant. Must be my best nurse.

Every year, Kansas watches the world die. Civilizations of wheat grow tall and green; they grow old and golden, and then men shaped from the same earth as the crop cut those lives down. And when the grain is threshed, and the dances and festivals have come and gone, then the fields are given over to fire, and the wheat stubble ascends into the Kansas sky, and the moon swells to bursting above a blackened earth. The fields around Henry, Kansas, had given up their gold and were charred. Some had already been tilled under, waiting for the promised life of new seed. Waiting for winter, and for spring, and another black death. The harvest had been good. Men, women, boys and girls had found work, and Henry Days had been all hot dogs and laughter, even without Frank Willis's old brown truck in the parade. The truck was over on the edge of town, by a lonely barn decorated with new No Trespassing signs and a hole in the ground where the Willis house had been in the spring and the early summer. Late summer had now faded into fall, and the pale blue farm house was gone. Kansas would never forget it.

Jacob’s ladder could be touching the soil of this very road. Where you are walking, angels might be ascending and descending. The problem is that like Jacob, most of us spend our days not knowing. The Lord is never far. It is our blindness that makes Him seem so. The veil between heaven

I dream of a day when they may rise above the billows to drag down in their reeking talons the remnants of puny, war-exhausted mankind—of a day when the land shall sink, and the dark ocean floor shall ascend amidst universal pandemonium.

Once, when I had not eaten for two days, I determined to go to the Drowned Halls to find some food. I ascended to the Upper Halls. This in itself was not easy for someone in my enfeebled condition. The Staircases, though they vary in size, are mostly built on the same noble scale as the rest of the House and each Step is almost twice the height that is comfortable for me. (It is as though God had originally built the House intending to people it with Giants before inexplicably changing His Mind.)

Dazzling and tremendous how quick the sunrise would kill me, If I could not now and always send sunrise out of me. We also ascend dazzling and tremendous as the sun, We found our own my soul in the calm and cool of the daybreak. My voice goes after what my eyes cannot reach, With the twirl of my tongue I encompass worlds and volumes of worlds. Speech is the twin of my vision.... it is unequal to measure itself. It provokes me forever, It says sarcastically, Walt, you understand enough.... why don’t you let it out then? Come now I will not be tantalized.... you conceive too much of articulation. Do you not know how the buds beneath are folded? Waiting in gloom protected by frost, The dirt receding before my prophetical screams, I underlying causes to balance them at last, My knowledge my live parts.... it keeping tally with the meaning of things, Happiness.... which whoever hears me let him or her set out in search of this day.

If there was someone i could one day give my heart to, i had just send her away from my life forever

Because the Mughals did not follow a system of primogeniture, any Mughal prince, sufficiently ambitious and talented, could hope to ascend the throne one day.

Today is 8-9-10. August, 9, 2010. So hooray for Chronologically Ascending Day!

The sexual eagle exults he will gild the earth once more his descending wing his ascending wing sways imperceptibly the sleeves of the peppermint and all the water's adorable undress Days are counted so clearly that the mirror has yielded to a froth of fronds of the sky i see but one star now around us there is only the milk describing its dizzy ellipsis from which sometimes soft intuition with pupils of eyed agate rises to poke its umbrella tip in the mud of the electric light then great reaches cast anchor stretch out in the depths of my closed eyes icebergs radiating the customs of all the worlds yet to come bron from a fragment of you fragment unkown and iced on the wing your existence the giant bouquet escaping fr4om my arms is badly tied it didgs out walls unrolls the stairs of houses loses its leaves in the show windows of the street to gether the news i am always leaving to gather the news the newspaper is glass today and if letters no longer arrive it's that the train has been consumed the great incision of the emerald which gaave birth to the foliage is scarred for always the sawdust of blinding snow and the quarries of flesh are sounding along on the first shelf reversed on this shelf i take the impression of death and life to the liquid air

One can thus trace this lexicographic revolution as one might the ascending roar in an arsenal alight, as each small explosion ignites others, till the final blaze turns night into day.

Mighty Nyx came, Mighty Nyx sought, All that he could, Of his dark lot. In the deep night, His kingdom rose, Beware, great king, Of that which grows. Easy to conquer, Easy to crown, But even the strongest, Can be cut down. Raised in the shadows, Reared in the night, Your child will come, And ascend by might. And you, the slain, Shall wait and see, What other things, A soul can be. A body to curse, A body to blame, A body the earth, Will not yet claim. Beware the mortal, Beneath your sky, Crush the human, Who’ll see you die. Twice you’ll rise, Twice you’ll fall, Lest you can, Change it all. Or perish by day, Perish by dawn, The world believes, You’re already gone. So darken your heart, My shadow king, And let us see, What war will bring. —The Prophecy of Galleghar Nyx

One day, coming ashore, I saw him standing on the quay; the water of the roadstead and the sea in the offing made one smooth ascending plane, and the outermost ships at anchor seemed to ride motionless in the sky.

she read, and so reading she was ascending, she felt, on to the top, on to the summit. How satisfying! How restful! All the odds and ends of the day stuck to this magnet; her mind felt swept, felt clean. And then there it was, suddenly entire; she held it in her hands, beautiful and reasonable, clear and complete, here—the sonnet

Are you going to hand me over to him?" "I haven't decided yet," I teased, and he smiled again, erasing his momentary seriousness. "So, where'd you get the suit?" "Believe it or not, that lovely friend of yours, Willa," Loki said. "She brought me a whole slew of clothes last night. When I asked her why she was being so generous, she said it was out of fear that I would run around naked." I smiled. "That does sound like something you would do. Why are you wearing all black, though? Didn't you know you were going to a wedding?" "On the contrary," he said, doing his best to look unhappy. "I'm in mourning over the wedding." "Oh, because it's too late?" I asked. "No, Wendy, it's never too late." His voice was light, but his eyes were solemn. "May I cut in?" the best man asked. "No, you may not," Loki said. I'd started to move away from him, but he held fast. "Loki," I said, and my eyes widened. "I'm still dancing with her," Loki said, turning to look at him. "You can have her when I'm done." "Loki," I said again, but he was already twirling me away. "You can't do that." "I just did." He grinned. "Oh, Wendy, don't look so appalled. I'm already the rebel Prince of thine enemy. I can't do much more to tarnish my image." "You can certainly tarnish mine," I pointed out. "Never," Loki said, and it was his turn to look appalled. "I'm merely showing them how it's done." He began spinning me around the dance floor in grand arcs, my gown swirling around me. He was a brilliant dancer, moving with grace and speed. Everyone had stopped to watch us, but I didn't care. This was the way a Princess was supposed to dance on her wedding day. The song ended, switching to something by Mozart, and he slowed, almost to a stop, but he kept me in his arms. "Thank you." I smiled. My skin felt flushed from dancing, and I was a little out of breath. "That was a wonderful dance." "You're welcome," he said, staring intently at me. "You are so beautiful." "Stop," I said, looking away as my cheeks reddened. "How can you blush?" Loki asked, laughing gently. "People must tell you how beautiful you are a thousand times a day." "It's not the same," I said. "It's not the same?" Loki echoed. "Why? Because you know they don't mean it like I do?" We did stop dancing them, and neither of us said anything. Garrett came up to us. He smiled, but his eyes didn't appear happy. "Can I cut in?" Garrett asked. "Yes," Loki said, shaking off the intensity he'd had a moment ago, and grinned broadly at Garrett. "She's all yours, good sir. Take care of her." He patted Garrett on the arm once for good measure and gave me a quick smile before heading back over to the refreshment table.

I stand on victory ground for today. I claim all the work of the cross of Jesus, His resurrection power, His ascended authority, and Pentecost for  all my victory. You are Lord of all my life this day. In Jesus' name, Amen.

There was some comfort in knowing that, although the world was being torn in two, there were still remarkable things that went on being, that refused to lose their shine. Some days it was only the wonder that kept us going.

FAUSTUS. Ah, Faustus, Now hast thou but one bare hour to live, And then thou must be damn'd perpetually! Stand still, you ever-moving spheres of heaven, That time may cease, and midnight never come; Fair Nature's eye, rise, rise again, and make Perpetual day; or let this hour be but A year, a month, a week, a natural day, That Faustus may repent and save his soul! O lente,172 lente currite, noctis equi! The stars move still, time runs, the clock will strike, The devil will come, and Faustus must be damn'd. O, I'll leap up to my God!—Who pulls me down?— See, see, where Christ's blood streams in the firmament! One drop would save my soul, half a drop: ah, my Christ!— Ah, rend not my heart for naming of my Christ! Yet will I call on him: O, spare me, Lucifer!— Where is it now? 'tis gone: and see, where God Stretcheth out his arm, and bends his ireful brows! Mountains and hills, come, come, and fall on me, And hide me from the heavy wrath of God! No, no! Then will I headlong run into the earth: Earth, gape! O, no, it will not harbour me! You stars that reign'd at my nativity, Whose influence hath allotted death and hell, Now draw up Faustus, like a foggy mist. Into the entrails of yon labouring cloud[s], That, when you173 vomit forth into the air, My limbs may issue from your smoky mouths, So that my soul may but ascend to heaven! [The clock strikes the half-hour.] Ah, half the hour is past! 'twill all be past anon O God, If thou wilt not have mercy on my soul, Yet for Christ's sake, whose blood hath ransom'd me, Impose some end to my incessant pain; Let Faustus live in hell a thousand years, A hundred thousand, and at last be sav'd! O, no end is limited to damned souls! Why wert thou not a creature wanting soul? Or why is this immortal that thou hast? Ah, Pythagoras' metempsychosis, were that true, This soul should fly from me, and I be chang'd Unto some brutish beast!174 all beasts are happy, For, when they die, Their souls are soon dissolv'd in elements; But mine must live still to be plagu'd in hell. Curs'd be the parents that engender'd me! No, Faustus, curse thyself, curse Lucifer That hath depriv'd thee of the joys of heaven. [The clock strikes twelve.] O, it strikes, it strikes! Now, body, turn to air, Or Lucifer will bear thee quick to hell! [Thunder and lightning.] O soul, be chang'd into little water-drops, And fall into the ocean, ne'er be found! Enter DEVILS. My God, my god, look not so fierce on me! Adders and serpents, let me breathe a while! Ugly hell, gape not! come not, Lucifer! I'll burn my books!—Ah, Mephistophilis! [Exeunt DEVILS with FAUSTUS.]

It's funny. I met a man once who did a lot of mountain climbing. I asked him which was harder, ascending or descending? He said without a doubt descending, because ascending you were so focused on reaching the top, you avoided mistakes.

Can I by justice or by crooked ways of deceit ascend a loftier tower which may he a fortress to me all my days? For what men say is that, if I am really just and am not also thought just profit there is none, but the pain and loss on the other hand are unmistakable. But if, though unjust, I acquire the reputation of justice, a heavenly life is promised to me. Since then, as philosophers prove, appearance tyrannizes over truth and is lord of happiness, to appearance I must devote myself.

It is sensible of me to be aware that I will die one of these days. I will not pass away. Every day millions of people pass away—in obituaries, death notices, cards of consolation, e-mails to the corpse’s friends—but people don’t die. Sometimes they rest in peace, quit this world, go the way of all flesh, depart, give up the ghost, breathe a last breath, join their dear ones in heaven, meet their Maker, ascend to a better place, succumb surrounded by family, return to the Lord, go home, cross over, or leave this world. Whatever the fatuous phrase, death usually happens peacefully (asleep) or after a courageous struggle (cancer). Sometimes women lose their husbands. (Where the hell did I put him?) Some expressions are less common in print: push up the daisies, kick the bucket, croak, buy the farm, cash out. All euphemisms conceal how we gasp and choke turning blue.

Hermes bowed his head in thankfulness to the Great Dragon who had taught him so much, and begged to hear more concerning the ultimate of the human soul. So Poimandres resumed: "At death the material body of man is returned to the elements from which it came, and the invisible divine man ascends to the source from whence he came, namely the Eighth Sphere... "Then, being naked of all the accumulations of the seven Rings, the soul comes to the Eighth Sphere, namely, the ring of the fixed stars. Here, freed of all illusion, it dwells in the Light and sings praises to the Father in a voice which only the pure of spirit may understand. Behold, O Hermes, there is a great mystery in the Eighth Sphere, for the Milky Way is the seed-ground of souls, and from it they drop into the Rings, and to the Milky Way they return again from the wheels of Saturn. But some cannot climb the seven-runged ladder of the Rings. So they wander in darkness below and are swept into eternity with the illusion of sense and earthiness. "The path to immortality is hard, and only a few find it. The rest await the Great Day when the wheels of the universe shall be stopped and the immortal sparks shall escape from the sheaths of substance. Woe unto those who wait, for they must return again, unconscious and unknowing, to the seed-ground of stars, and await a new beginning. Those who are saved by the light of the mystery which I have revealed unto you, O Hermes, and which I now bid you to establish among men, shall return again to the Father who dwelleth in the White Light, and shall deliver themselves up to the Light and shall be absorbed into the Light, and in the Light they shall become Powers in God. This is the Way of Good and is revealed only to them that have wisdom.

If I had to sum up the gospel I should have to tell you certain facts: Jesus, the Son of God, became man; he was born of the virgin Mary; lived a perfect life; was falsely accused of men; was crucified, dead, and buried; the third day he rose again from the dead; he ascended into heaven and sitteth on the right hand of God; from whence he shall also come to judge the quick and the dead. This is one of the elementary truths of our gospel; we believe in the resurrection of the dead, the final judgment, and the life everlasting.

Nor praise the deep vermilion in the rose," she read, and so reading she was ascending, she felt, on to the top, on to the summit. How satisfying! How restful! All the odds and ends of the day stuck to this magnet; her mind felt swept, felt clean. And then there it was, suddenly entire; she held it in her hands, beautiful and reasonable, clear and complete, here--the sonnet. But she was becoming conscious of her husband looking at her. He was smiling at her, quizzically, as if he were ridiculing her gently for being asleep in broad daylight, but at the same time he was thinking, Go on reading. You don't look sad now, he thought. And he wondered what she was reading, and exaggerated her ignorance, her simplicity, for he liked to think that she was not clever, not book-learned at all. He wondered if she understood what she was reading. Probably not, he thought. She was astonishingly beautiful. Her beauty seemed to him, if that were possible, to increase.

As I ascended, I realized I didn’t understand what a mountain was, or even if I was hiking up one mountain or a series of them glommed together. I’d not grown up around mountains. I’d walked on a few, but only on well-trod paths on day hikes. They’d seemed to be nothing more than really big hills. But they were not that. They were, I now realized, layered and complex, inexplicable and analogous to nothing. Each time I reached the place that I thought was the top of the mountain or the series of mountains glommed together, I was wrong. There was still more up to go, even if first there was a tiny slope that went tantalizingly down. So up I went until I reached what really was the top. I knew it was the top because there was snow. Not on the ground, but falling from the sky, in thin flakes that swirled in mad patterns, pushed by the wind.

The sun had risen for me -for me alone- and turned the sky into the painted milk of a soggy bowl of leftover off-brand Lucky Charms. The soft roses and lavenders went on to burn blood orange on the underbellies of clouds. I told my shadow I wanted to keep the sun. My shadow whispered back the instructions for making a memory. I watched the light of day ascend until it hurt my eyes, then I closed them, and taught myself to remember.

The camera observed me, but there was nothing in my bag except a pashmina, purse, and Lorazepam. I carried emptiness. Doors opened. Another camera recorded my progress. Doubtless there were thousands of my days repeated thus, interred digitally in limbo. I ascended two steps with nothing to look forward to,

On Thursday, I woke to find a perfect September morning, summer with the first gentle hint of autumn, exactly the wrong day to be away from the country. I would have gone for an enormous walk -- except that, while in the bath, I saw exactly how to finish the book I was writing, after being stuck for weeks; though as things turned out, I doubt if I should have walked or written, because during breakfast I suddenly knew how to paint the view framed by my open window. I had been threatening to paint for months, sometimes seeing myself as a primitive, sometimes as an abstractionist. Today the primitive mood was in the ascendent.

The ideal of quiet and of genteel retirement, in 1835, was found in Washington Square, where the Doctor built himself a handsome, modern, wide-fronted house, with a big balcony before the drawing-room windows, and a flight of marble steps ascending to a portal which was also faced with white marble. This structure, and many of its neighbours, which it exactly resembled, were supposed, forty years ago, to embody the last results of architectural science, and they remain to this day very solid and honourable dwellings. In front of them was the Square, containing a considerable quantity of inexpensive vegetation, enclosed by a wooden paling, which increased its rural and accessible appearance; and round the corner was the more august precinct of the Fifth Avenue, taking its origin at this point with a spacious and confident air which already marked it for high destinies. I know not whether it is owing to the tenderness of early associations, but this portion of New York appears to many persons the most delectable. It has a kind of established repose which is not of frequent occurrence in other quarters of the long, shrill city; it has a riper, richer, more honourable look than any of the upper ramifications of the great longitudinal thoroughfare—the look of having had something of a social history.

That's the real distinction between people: not between those who have secrets and those who don't, but between those who want to know everything and those who don't. This search is a sign of love, I maintain. It's similar with books. Not quite the same, of course (it never is); but similar. If you quite enjoy a writer's work, if you turn the page approvingly yet don't mind being interrupted, then you tend to like that author unthinkingly. Good chap, you assume. Sound fellow. They say he strangled an entire pack of Wolf Cubs and fed their bodies to a school of carp? Oh no, I'm sure he didn't; sound fellow, good chap. But if you love a writer, if you depend upon the drip-feed of his intelligence, if you want to pursue him and find him -- despite edicts to the contrary -- then it's impossible to know too much. You seek the vice as well. A pack of Wolf Cubs, eh? Was that twenty-seven or twenty-eight? And did he have their little scarves sewn up into a patchwork quilt? And is it true that as he ascended the scaffold he quoted from the Book of Jonah? And that he bequeathed his carp pond to the local Boy Scouts? But here's the difference. With a lover, a wife, when you find the worst -- be it infidelity or lack of love, madness or the suicidal spark -- you are almost relieved. Life is as I thought it was; shall we now celebrate this disappointment? With a writer you love, the instinct is to defend. This is what I meant earlier: perhaps love for a writer is the purest, the steadiest form of love. And so your defense comes the more easily. The fact of the matter is, carp are an endangered species, and everyone knows that the only diet they will accept if the winter has been especially harsh and the spring turns wet before St Oursin's Day is that of young minced Wolf Cub. Of course he knew he would hang for the offense, but he also knew that humanity is not an endangered species, and reckoned therefore that twenty-seven (did you say twenty-eight?) Wolf Cubs plus one middle-ranking author (he was always ridiculously modest about his talents) were a trivial price to pay for the survival of an entire breed of fish. Take the long view: did we need so many Wolf Cubs? They would only have grown up and become Boy Scouts. And if you're still so mired in sentimentality, look at it this way: the admission fees so far received from visitors to the carp pond have already enabled the Boy Scouts to build and maintain several church halls in the area.

Values are no longer the premise by which we shape our lives. Rather, they have become the pitifully abhorrent and wholly illegitimate obstacle to our desires. We have labeled them as some dusty set of antiquated ideals. These ideals served a generation that lived out its days in the backwaters of an ignorance fed comatose by intellectual stupor. Therefore, their value rests only in their removal so that hitherto unexplored horizons can be freely ascended. The problem is that we have yet to discern a horizon from a cliff.

I was able to leave the constraints of myself and ascend into another, more brilliant, more beautiful self, a self to whom this day was dedicated, and around whom the world, represented by my cousins putting flowers in my hair, draping the palu, seemed to revolve. It was a self magnified, like the goddesses of the Sinhalese and Tamil cinema, larger than life; and like them, like the Malini Fonsekas and the Geetha Kumarasinghes, I was an icon, a graceful, benevolent, perfect being upon whom the adoring eyes of the world rested.

Given her humble origins, few could have imagined the heights she would one day ascend.

For two days, Shad had rehearsed what to say to his friend and former captain, the argument that would make Xiaolang help him instead of tie him up and ship him back to Garth.

. . .biographers tend to regard as character those elements of personality that remain constant, or nearly so, throughout. . .Like practitioners of fractal geometry, biographers seek patterns that persist as one moves from micro- to macro-levels of analysis, and back again. . . . It follows from this that the scale across which we seek similarity need not be chronological. Consider the following incidents in the life of Stalin between 1929 and 1940, arranged not by dates but in terms of ascending horror. Start with the parrot he kept in a cage in his Kremlin apartment. The dictator had the habit of pacing up and down for long periods of time, smoking his pipe, brooding, and occasionally spitting on the floor. One day the parrot tried to mimic Stalin's spitting. He immediately reached into the cage with his pipe and crushed the parrot's head. A very micro-level event, you might well say, so what? But then you learn that Stalin, while on vacation in the Crimea, was once kept awake by a barking dog. It turned out to be a seeing-eye dog that belonged to a blind peasant. The dog wound up being shot, and the peasant wound up in the Gulag. And then you learn that Stalin drove his independently minded second wife, who tried to talk back to him, into committing suicide. And that he arranged for Trotsky, who also talked back, to be assassinated halfway around the world. And that he arranged as well the deaths of as many of Trotsky's associates that he could reach, as well as the deaths of hundred of thousands of other people who never had anything to do with Trotsky. And that when his own people began to talk back by resisting the collectivization of agriculture, he allowed some fourteen million of them to die from the resulting starvation, exile, or imprisonment. Again, there's self-similarity across scale, except that the scale this time is a body count. It's a fractal geometry of terror. Stalin's character extended across time and space, to be sure, but what's most striking about it is its extension across scale: the fact that his behavior seemed much the same in large matters, small matters, and most of those that lay in between.

with the additional sum of five hundred and fifty pounds, ascended the steamer with Aouda and Fix; and they started at once for Nagasaki and Yokohama. They reached their destination

it could be argued that it actually began thousands of years ago. Long before the Marxists came. Before the British took Malabar, before the Dutch Ascendency, before Vasco da Gama arrived, before the Zamorin’s conquest of Calicut. Before three purple-robed Syrian Bishops murdered by the Portuguese were found floating in the sea, with coiled sea serpents riding on their chests and oysters knotted in their tangled beards. It could be argued that it began long before Christianity arrived in a boat and seeped into Kerala like tea from a teabag. That it really began in the days when the Love Laws were made. The laws that lay down who should be loved, and how. And how much. HOWEVER, for practical purposes, in a hopelessly practical world . .

Images surround us; cavorting broadcast in the minds of others, we wear the motley tailored by their bad digestions, the shame and failure, plague pandemics and private indecencies, unpaid bills, and animal ecstasies remembered in hospital beds, our worst deeds and best intentions will not stay still, scolding, mocking, or merely chattering they assail each other, shocked at recognition. Sometimes simplicity serves, though even the static image of Saint John Baptist received prenatal attentions (six months along, leaping for joy in his mother's womb when she met Mary who had conceived the day before): once delivered he stands steady in a camel's hair loincloth at a ford in the river, morose, ascetic on locusts and honey, molesting passers-by, upbraiding the flesh on those who wear it with pleasure. And the Nazarene whom he baptized? Three years pass, in a humility past understanding: and then death, disappointed? unsuspecting? and the body left on earth, the one which was to rule the twelve tribes of Israel, and on earth, left crying out - My God, why dost thou shame me? Hopelessly ascendent in resurrection, the image is pegged on the wind by an epileptic tentmaker, his strong hands stretch the canvas of faith into a gaudy caravanserai, shelter for travelers wearied of the burning sand, lured by forgetfulness striped crimson and gold, triple-tiered, visible from afar, redolent of the east, and level and wide the sun crashes the fist of reality into that desert where the truth still walks barefoot.

It’s funny. I met a man once who did a lot of mountain climbing. I asked him which was harder, ascending or descending? He said without a doubt descending, because ascending you were so focused on reaching the top, you avoided mistakes. “The backside of a mountain is a fight against human nature,” he said. “You have to care as much about yourself on the way down as you did on the way up.

What happened isn't your fault." "Maybe. But maybe this wouldn't have happened if I'd run away with you." "You still can." "No, I can't." I shook my head. "I have so much I need to do here. I can't just leave it all behind. But you can stay here. I will grant you amnesty." "Mmm, I knew it." He smiled. "You'd miss me too much if I left." I laughed. "Hardly." "Hardly?" Loki smirked. He'd lowered his arm, so his hand was on my waist. Loki was incredibly near, and his muscles pressed against me. I knew that I should move away, that I had no justifiable reason to be this close to him, but I didn't move. "Would you?" Loki asked, his voice low. "Would I what?" "Would you run away with me, if you didn't have all the responsibilities and the palace and all that?" "I don't know," I said. "I think you would." "Of course you do." I looked away from him, but I didn't move away. "Where did you get the pajamas, by the way? You didn't bring anything with you when you came." "I don't want to tell you." "Why not?" I looked sharply at him. "Because. I'll tell you, and it will ruin this whole mood," Loki said. "Can't we just sit here and look longingly into each other's eyes until we fall into each other's arms, kissing passionately?" "No," I said and finally started to pull away from him. "Not if you don't tell me-" "Tove," Loki said quickly, trying to hang on to me. He was much stronger than me, but he let me push him off. "Of course." I stood up. "That's exactly the kind of thing my fiancé would do. He's always thinking of other people." "It's just pajamas!" Loki insisted, like that would mean something. "Sure, he's a terrifically nice guy, but that doesn't matter." "How does that not matter?" I asked. "Because you don't love him." "I care about him," I said, and he shrugged. "And it's not like I love you." "Maybe not," he allowed. "But you will." "You think so?" I asked. "Mark my words, Princess," Loki said. "One day, you'll be madly in love with me." "Okay." I laughed, because I didn't know how else to respond. "But I should go. If I've given you amnesty, that means I have to go about enacting it, and getting everyone to agree that it's not a suicidal decision." "Thank you." "You're welcome," I said and opened the door to go. "It was worth it," Loki said suddenly. "What was?" I turned back to him. "Everything I went through," he said. "For you. It was worth it.

I know what you’re thinking, Miss Gladstone.” She doubted it. “You’re incredulous. How could a woman of your standing possibly ascend to such a rank? I can’t deny you’ll find yourself outclassed and un-befriended among the ladies of the peerage, but you will no doubt be consoled with the material advantages. A lavish home, generous lines of credit at all the best shops, a large settlement in the event of my death. You may pay calls, go shopping. Engage in some charitable work, if you must. Your days will be yours to do whatever you wish.” His voice darkened. “Your nights, however, will belong to me.

Now by the Path I Climbed, I Journey Back Now by the path I climbed, I journey back. The oaks have grown; I have been long away. Taking with me your memory and your lack I now descend into a milder day; Stripped of your love, unburdened of my hope, Descend the path I mounted from the plain; Yet steeper than I fancied seems the slope And stonier, now that I go down again. Warm falls the dusk; the clanking of a bell Faintly ascends upon this heavier air; I do recall those grassy pastures well: In early spring they drove the cattle there. And close at hand should be a shelter, too, From which the mountain peaks are not in view.

Mark Anthony had established ascendance the day before by springing claws like flick knives and hissing like a maddened cobra. Dirk had rolled on his back and ratified the peace treaty before the ink was dry, like a dog of sense.

Most European nations identify themselves with eagles or lions, with some predator or creature of the air, ascendant and belligerent. I would like to visit the country which adopts the groundhog as its mascot, somewhere peaceful, some place that curls against the secrets of the earth, a little Belgium of the imagination, tables piled high with cakes, the Sunday bells ringing (not too loudly), the light falling on rolling hillocks studded with salad greens.

A calmness fell over me during chaos. It was like my dat-to-day life was so full of anxious thoughts that in genuine emergencies my brain was used to the adrenaline. Daily anxieties vanished when the goal became simple: don't die.

A calmness fell over me during chaos. It was like my day-to-day life was so full of anxious thoughts that in genuine emergencies my brain was used to the adrenaline. Daily anxieties vanished when the goal became simple: don't die.

Can you go back to America and tell all your friends that I do NOT want to be rescued? All these Americans and Viet Kieus who come here thinking that they need to save us are so stupid. If you had to choose between working in a factory for twelve hours a day with bosses who don't let you rest and [who] look at you like they are raping you with their eyes, or working in a bar where you have a few drinks and sometimes spread you legs for a man, which would you choose? Why don't people go rescue factory workers? We are the ones who were not scared to leave factory work for sex work. We are smart hustlers [*nguoi chen lan*], not dumb, scared factory workers! —Trinh, twenty-four-year-old hostess in Lavender

The dark of the heart is a darkness deep And the sweep of the night is wide And the pain of the heart when the people weep Is an overwhelming tide-- And yet! and yet! when the tide runs low As the tide will always do And the heavy sky where the bellows blow Is bright at last and blue And the sun ascends in the quiet morn And the sorrow sinks away, When the veil of death and dark is torn Asunder by the day, Then the light of love is the flame of spring And the flow of the river strong And the hope of the heart as the people sing Is an everlasting song The winter is whispering, "green and gold" And the heart is whispering, too-- It's a story the Maker has always told And the story, my child, is true.

What has been the greatest obstacle to human progress? – Abrahamism. How can humanity ascend to the heavens? – by bringing the reign of terror of the God of Abraham to an end. The Terror God has had his day. It’s time for humanity to move on.

You wish to rule the Dreaming City; you must excel in all its ways. Play with me, a single game of Lo Shen. If you best me, I will go into seclusion as you ask, and you will ascend to the Tower without the slightest argument, and without battle. No one will contest you, and you will rule as well as you are able. If you lose, however, you must disband your army, and take the vows of one of our Towers, enter it as a novice, and pledge yourself to our City for the rest of your days. In the Anointed City, this is the way disputes are settled. If you would rule us, you must behave as one of us. Show me that you are the rightful Papess. Show me that you exceed us in all things." Ragnhild seemed to laugh, but no sound issued from her rosy mouth. Her eyes glittered like snowflakes catching the sun. "You cannot be serious. A single game to decide five hundred years of history?" "Were it not that once my predecessor harmed you, I would simply kill you where you stand.

From golden showers of the ancient skies, On the first day, and the eternal snow of stars, You once unfastened giant calyxes For the young earth still innocent of scars: Young gladioli with the necks of swans, Laurels divine, of exiled souls the dream, Vermilion as the modesty of dawns Trod by the footsteps of the seraphim; The hyacinth, the myrtle gleaming bright, And, like the flesh of woman, the cruel rose, Hérodiade blooming in the garden light, She that from wild and radiant blood arose! And made the sobbing whiteness of the lily That skims a sea of sighs, and as it wends Through the blue incense of horizons, palely Toward the weeping moon in dreams ascends! Hosanna on the lute and in the censers, Lady, and of our purgatorial groves! Through heavenly evenings let the echoes answer, Sparkling haloes, glances of rapturous love! Mother, who in your strong and righteous bosom, Formed calyxes balancing the future flask, Capacious flowers with the deadly balsam For the weary poet withering on the husk.

I cannot think of the deep sea without shuddering at the nameless things that may at this very moment be crawling and floundering on its slimy bed, worshipping their ancient stone idols and carving their own detestable likenesses on submarine obelisks of water-soaked granite. I dream of a day when they may rise above the billows to drag down in their reeking talons the remnants of puny, war-exhausted mankind—of a day when the land shall sink, and the dark ocean floor shall ascend amidst universal pandemonium.

Maybe, he pondered as he ascended the stairs, that's my problem with Kathy. I can't remember our combined past: can't recall the days when we voluntarily lived with each other... now it's become an involuntary arrangement, derived God knows how from the past.

Out the window in the distance, contradicting the prairie, a mirage of downtown Chicago ascended to a kind of lurid acropolis, its light as if from nightly immolation warped to the red end of the spectrum, smoldering as if always just about to explode into open flames.

What made the day surreal was the person President Obama was handing the keys over to. It wasn't his former Secretary of State Hillary Clinton, as we all had thought. It was a carnival barker who had ascended to the presidency by sheer bravado, bullshit, and outright lies.

I don’t know how I didn’t see it for so many years of Bible reading, but I didn’t.  Paul didn’t teach the Gentiles not to follow the law, he didn’t teach people not to have their sons circumcised (in fact he himself had Timothy circumcised in Acts 16:3).  And Paul himself kept the law.  Otherwise, James would have been telling Paul to lie about what he was doing.   So we traded Christmas for Sukkot, the true birth of Messiah during the Feast of Tabernacles, which is a shadow picture of Him coming back to reign for a thousand years.  When we keep that feast, we are making a declaration that we believe He was, is, and is coming.  We keep Yom Kippur, which is a declaration that we believe that Yeshua is the salvation of the nation of Israel as a whole, that “all Israel shall be saved.”  We keep Yom Teruah, the day of Trumpets, which occurs on “the day and hour that no man knows” at the sighting of the first sliver of the new moon during the 7th biblical month of Tishri.  We traded Pentecost for Shavuot, the prophetic shadow picture of the spirit being poured out on the assembly, as we see in the book of Acts,  just as the law was given at Mt Sinai to the assembly, which according to Stephen was the true birth of the church (Acts 7:38) – not in Jerusalem, but at Sinai. We also traded Easter for Passover, the shadow picture of Messiah coming to die to restore us to right standing with God, in order to obey Him when He said, “from now on, do this in remembrance of Me.”  We traded Resurrection Sunday for First Fruits, the feast which served as a shadow of Messiah rising up out of the earth and ascending to be presented as a holy offering to the Father.  In Leviticus 23, these are called the Feasts of the LORD, and were to be celebrated by His people Israel forever, not just the Jews, but all those who are in covenant with Him. Just like at Mt Sinai, the descendants of Jacob plus the mixed multitude who came out of Egypt.    We learned from I John 3:4 that sin is defined as transgression of the law.  I John 1:10 says that if we claim we do not sin we are liars, so sin still exists, and that was written long after the death of the other apostles, including Paul.  I read what Peter said about Paul in 2 Peter 3:15-16 – that his writings were hard to understand and easily twisted.  And I began to see that Peter was right because the more I understood what everyone besides Paul was saying, the more I realized that the only way I could justify what I had been doing was with Paul’s writings.  I couldn’t use Yeshua (Jesus), Moses, John, Peter or any of the others to back up any of the doctrines I was taught – I had to ignore Yeshua almost entirely, or take Him out of context.  I decided that Yeshua, and not Paul, died for me, so I had to

It is at night, especially when the moon is gibbous and waning, that I see the thing. I tried morphine; but the drug has given only transient surcease, and has drawn me into its clutches as a hopeless slave. So now I am to end it all, having written a full account for the information or the contemptuous amusement of my fellow-men. Often I ask myself if it could not all have been a pure phantasm—a mere freak of fever as I lay sun-stricken and raving in the open boat after my escape from the German man-of-war. This I ask myself, but ever does there come before me a hideously vivid vision in reply. I cannot think of the deep sea without shuddering at the nameless things that may at this very moment be crawling and floundering on its slimy bed, worshipping their ancient stone idols and carving their own detestable likenesses on submarine obelisks of water-soaked granite. I dream of a day when they may rise above the billows to drag down in their reeking talons the remnants of puny, war-exhausted mankind—of a day when the land shall sink, and the dark ocean floor shall ascend amidst universal pandemonium.

ELECTION DAY, NOVEMBER, 1884. If I should need to name, O Western World, your powerfulest scene and show, 'Twould not be you, Niagara—nor you, ye limitless prairies—nor your huge rifts of canyons, Colorado, Nor you, Yosemite—nor Yellowstone, with all its spasmic geyser- loops ascending to the skies, appearing and disappearing, Nor Oregon's white cones—nor Huron's belt of mighty lakes— nor Mississippi's stream: —This seething hemisphere's humanity, as now, I'd name—the still small voice vibrating—America's choosing day, (The heart of it not in the chosen—the act itself the main, the quadriennial choosing,) The stretch of North and South arous'd—sea-board and inland —Texas to Maine—the Prairie States—Vermont, Virginia, California, The final ballot-shower from East to West—the paradox and con- flict, The countless snow-flakes falling—(a swordless conflict, Yet more than all Rome's wars of old, or modern Napoleon's:) the peaceful choice of all, Or good or ill humanity—welcoming the darker odds, the dross: —Foams and ferments the wine? it serves to purify—while the heart pants, life glows: These stormy gusts and winds waft precious ships, Swell'd Washington's, Jefferson's, Lincoln's sails.

Like the Church the individual Christian will not be able to escape the deep ambiguities of this-wordly existence whether in its cultural, social, political or other aspects, and he too will inevitably be a mixture of good and evil, with a compromised life, so that he can only live eschatologically in the judgment and mercy of God, putting off the old man and putting on Christ anew each day, always aware that even when he has done all that it is his duty to do he remains an unprofitable servant, but summoned to look away from himself to Christ, remembering that he is dead through the cross of Christ but alive and risen in Him. His true being is hid with Christ in God. The whole focus of his vision and the whole perspective of his life in Christ’s name will be directed to the unveiling of that reality of his new being at the parousia, but meantime he lives day by day out of the Word and Sacraments. As one baptized into Christ he is told by God’s Word that his sins are already forgiven and forgotten by God, that he has been justified once for all, and that he does not belong to himself but to Christ who loved him and gave Himself for him. As one summoned to the Holy Table he is commanded by the Word of God to live only in such a way that he feeds upon Christ, not in such a way that he feeds upon his own activities or lives out of his own capital of alleged spirituality. He lives from week to week, by drawing his life and strength from the bread and wine of the Lord’s Supper, nourished by the body and blood of Christ, and in the strength of that communion he must live and work until Christ comes again. As often as he partakes of the Eucharist he partakes of the self-consecration of Jesus Christ who sanctified Himself for our sakes that we might be sanctified in reality and be presented to the Father as those whom He has redeemed and perfected (or consecrated) together with Himself in one. Here He is called to lift up his heart to the ascended Lord, and to look forward to the day when the full reality of his new being in Christ will be unveiled, making Scripture and Sacrament no longer necessary.

Floods will rob us of one thing, fire of another. These are conditions of our existence which we cannot change. What we can do is adopt a noble spirit, such a spirit as befits a good man, so that we may bear up bravely under all that fortune sends us and bring our wills into tune with nature’s; reversals, after all, are the means by which nature regulates this visible realm of hers: clear skies follow cloudy; after the calm comes the storm; the winds take turns to blow; day succeeds night; while part of the heavens is in the ascendant, another is sinking. It is by means of opposites that eternity endures.

After all, diminishment seemed to be the order of the day. Wouldn’t you think the spirit, unshackled at last from so many of the body’s youthful imperatives and bolstered by the wisdom of experience, would finally become ascendant? Wasn’t memory, that bully and oppressor, supposed to become soft and spongy?

Some guns were fired to give notice that the departure of the balloon was near. ... Means were used, I am told, to prevent the great balloon's rising so high as might endanger its bursting. Several bags of sand were taken on board before the cord that held it down was cut, and the whole weight being then too much to be lifted, such a quantity was discharged as would permit its rising slowly. Thus it would sooner arrive at that region where it would be in equilibrio with the surrounding air, and by discharging more sand afterwards, it might go higher if desired. Between one and two o'clock, all eyes were gratified with seeing it rise majestically from above the trees, and ascend gradually above the buildings, a most beautiful spectacle. When it was about two hundred feet high, the brave adventurers held out and waved a little white pennant, on both sides of their car, to salute the spectators, who returned loud claps of applause. The wind was very little, so that the object though moving to the northward, continued long in view; and it was a great while before the admiring people began to disperse. The persons embarked were Mr. Charles, professor of experimental philosophy, and a zealous promoter of that science; and one of the Messrs Robert, the very ingenious constructors of the machine. {While U.S. ambassador to France, writing about witnessing, from his carriage outside the garden of Tuileries, Paris, the first manned balloon ascent using hydrogen gas by Jacques Charles on the afternoon of 1 Dec 1783. A few days earlier, he had watched the first manned ascent in Montgolfier's hot-air balloon, on 21 Nov 1783.}

What had become of the singular ascending ambition that had driven young Roosevelt from his earliest days? What explains his willingness, against the counsel of his most trusted friends, to accept seemingly low-level jobs that traced neither a clear-cut nor a reliably ascending career path? The answer lies in probing what Roosevelt gleaned from his crucible experience. His expectation of and belief in a smooth, upward trajectory, either in life or in politics, was gone forever. He questioned if leadership success could be obtained by attaching oneself to a series of titled positions. If a person focused too much on a future that could not be controlled, he would become, Roosevelt acknowledged, too “careful, calculating, cautious in word and act.” Thereafter, he would jettison long-term career calculations and focus simply on whatever job opportunity came his way, assuming it might be his last. “Do what you can, with what you have, where you are,” he liked to say. In a very real way, Roosevelt had come to see political life as a succession of crucibles—good or bad—able to crush or elevate. He would view each position as a test of character, effort, endurance, and will. He would keep nothing in reserve for some will-o-the-wisp future. Rather, he would regard each job as a pivotal test, a manifestation of his leadership skills.

Kill most of the livestock and prepare the meat. It is getting cold now, so we have to start. We must be on the top before it snows. The men have been working on the trails. The ladders have been put up. Be strong and prepare to defend yourselves.” One day in December, as it started to snow, some three hundred men, women, and children, perhaps tipped off by a sentry that the bilagaana army was on its way, ascended to the top and pulled up their ladders and bridges. Hoping the evil might pass beneath them, they planned to dwell in silence for months—and, if necessary, make a last-ditch defense, like the doomed Jewish rebels who defied the Romans from the stone ramparts of Masada.

What I want to show is that because of the very nature of the historical disciplines, historians cannot show whether or not miracles ever happened. Anyone who disagrees with me—who thinks historians can demonstrate that miracles happen—needs to be even-handed about it, across the board. In Jesus’ day there were lots of people who allegedly performed miracles. There were Jewish holy men such as Hanina ben Dosa and Honi the circle drawer. There were pagan holy men such as Apollonius of Tyana, a philosopher who could allegedly heal the sick, cast out demons, and raise the dead. He was allegedly supernaturally born and at the end of his life he allegedly ascended to heaven. Sound familiar? There were pagan demigods, such as Hercules, who could also bring back the dead. Anyone who is willing to believe in the miracles of Jesus needs to concede the possibility of other people performing miracles, in Jesus’ day and in all eras down to the present day and in other religions such as Islam and indigenous religions of Africa and Asia.

In the meantime, my father’s condition had grown neither better nor worse. As I understood, he was asleep for much of the time, and indeed, I found him so on the few occasions I had a spare moment to ascend to that little attic room. I did not then have a chance actually to converse with him until that second evening after the return of his illness.

Professionalism is “postindustrial ideology,” and today the Democrats are the party of the professional class. The party has other constituencies, to be sure—minorities, women, and the young, for example, the other pieces of the “coalition of the ascendant”—but professionals are the ones whose technocratic outlook tends to prevail. It is their tastes that are celebrated by liberal newspapers and it is their particular way of regarding the world that is taken for granted by liberals as being objectively true. Professionals dominate liberalism and the Democratic Party in the same way that Ivy Leaguers dominate the Obama cabinet. In fact, it is not going too far to say that the views of the modern-day Democratic Party reflect, in virtually every detail, the ideological idiosyncrasies of the professional-managerial class. Liberalism itself has changed to accommodate its new constituents’ technocratic views. Today, liberalism is the philosophy not of the sons of toil but of the “knowledge economy” and, specifically, of the knowledge economy’s winners

The Winding Stair My Soul. I summon to the winding ancient stair; Set all your mind upon the steep ascent, Upon the broken, crumbling battlement, Upon the breathless starlit air, 'Upon the star that marks the hidden pole; Fix every wandering thought upon That quarter where all thought is done: Who can distinguish darkness from the soul My Self. The consecretes blade upon my knees Is Sato's ancient blade, still as it was, Still razor-keen, still like a looking-glass Unspotted by the centuries; That flowering, silken, old embroidery, torn From some court-lady's dress and round The wodden scabbard bound and wound Can, tattered, still protect, faded adorn My Soul. Why should the imagination of a man Long past his prime remember things that are Emblematical of love and war? Think of ancestral night that can, If but imagination scorn the earth And intellect is wandering To this and that and t'other thing, Deliver from the crime of death and birth. My Self. Montashigi, third of his family, fashioned it Five hundred years ago, about it lie Flowers from I know not what embroidery - Heart's purple - and all these I set For emblems of the day against the tower Emblematical of the night, And claim as by a soldier's right A charter to commit the crime once more. My Soul. Such fullness in that quarter overflows And falls into the basin of the mind That man is stricken deaf and dumb and blind, For intellect no longer knows Is from the Ought, or knower from the Known - That is to say, ascends to Heaven; Only the dead can be forgiven; But when I think of that my tongue's a stone. II My Self. A living man is blind and drinks his drop. What matter if the ditches are impure? What matter if I live it all once more? Endure that toil of growing up; The ignominy of boyhood; the distress Of boyhood changing into man; The unfinished man and his pain Brought face to face with his own clumsiness; The finished man among his enemies? - How in the name of Heaven can he escape That defiling and disfigured shape The mirror of malicious eyes Casts upon his eyes until at last He thinks that shape must be his shape? And what's the good of an escape If honour find him in the wintry blast? I am content to live it all again And yet again, if it be life to pitch Into the frog-spawn of a blind man's ditch, A blind man battering blind men; Or into that most fecund ditch of all, The folly that man does Or must suffer, if he woos A proud woman not kindred of his soul. I am content to follow to its source Every event in action or in thought; Measure the lot; forgive myself the lot! When such as I cast out remorse So great a sweetness flows into the breast We must laugh and we must sing, We are blest by everything, Everything we look upon is blest

There were no houses, no palace, no constructions of any sort; it was rather an immense sea, though the waters were invisible and the shore had disappeared. In this city, seated far from all things, sad last dream lost among the shadows, while the day faded and sobbing rose gently in the perspective of a strange horizon, Anne, like something which could not be represented, no longer a human being but simply a being, marvelously a being, among the mayflies and the falling suns, with the agonizing atoms, doomed species, wounded illnesses, ascended the course of waters where obscure origins floundered. She alas had no means of knowing where she arrived, but when the prolonged echoes of this enormous night were melting together into a dreary and vague unconsciousness, searching and wailing a wail which was like the tragic destruction of something nonliving, empty entities awoke and, like monsters constantly exchanging their absence of shape for other absences of shape and taming silence by terrible reminiscences of silence, they went out in a mysterious agony.

In April, he perched on a witch hazel branch, shivering, one eye closed, waiting for the sun to warm his wings. The night had been particularly cold, the winter long, the fishing scarce. He'd been alone all the time. When the sun appeared, the warmth felt good on his wings. he lifted from his perch, wheeled, then cackled over the river, studying the surface for the slightest flash: a trout, a small shad, a frog. He lit on a willow snag downriver and sunned himself, raised his tail, shat, and called again. The days were growing longer now, the alewives ascending the streams. The year before, he'd built his nest near the estuary in a seam of clay, and soon - if she returned - the time would come for a new nest along the bank. The kingfisher fished all morning. He returned to the willow snag at noon; slept, then woke shortly after, startled by the call. Was it she? They hadn't seen each other since the summer before. He dropped from the branch, called, winged downriver, his image doubled in the water. He heard the call again, closer now. If she returned, he'd dive into the river, greet her with a fish, fly around her, feed her beak to beak. If she returned, he'd begin to exxcavate a new nest, claw clay out of the earth, arrange the perfect pile of fish bones to lay their eggs upon. He pumped his wings harder now. He heard the cackle closer, louder more insistent. he recognized her voice. She was hurling her way upriver. Any moment now: she'd fly into his vision.

Every year before the Days of Awe, the Ba-al Shem Tov, the founder of Hasidic Judaism, held a competition to see who would blow the shofar for him on Rosh Hashanah. Now if you wanted to blow the shofar for the Ba-al Shem Tov, not only did you have to blow the shofar like a virtuoso, but you also had to learn an elaborate system of kavanot — secret prayers that were said just before you blew the shofar to direct the shofar blasts and to see that they had the proper effect in the supernal realms. All the prospective shofar blowers practiced these kavanot for months. They were difficult and complex. There was one fellow who wanted to blow the shofar for the Ba-al Shem Tov so badly that he had been practicing these kavanot for years. But when his time came to audition before the Ba-al Shem, he realized that nothing he had done had prepared him adequately for the experience of standing before this great and holy man, and he choked. His mind froze completely. He couldn’t remember one of the kavanot he had practiced for all those years. He couldn’t even remember what he was supposed to be doing at all. He just stood before the Ba-al Shem in utter silence, and then, when he realized how egregiously — how utterly — he had failed this great test, his heart just broke in two and he began to weep, sobbing loudly, his shoulders heaving and his whole body wracking as he wept. All right, you’re hired, the Ba-al Shem said. But I don’t understand, the man said. I failed the test completely. I couldn’t even remember one kavanah. So the Ba-al Shem explained with the following parable: In the palace of the King, there are many secret chambers, and there are secret keys for each chamber, but one key unlocks them all, and that key is the ax. The King is the Lord of the Universe, the Ba-al Shem explained. The palace is the House of God. The secret chambers are the sefirot, the ascending spiritual realms that bring us closer and closer to God when we perform commandments such as blowing the shofar with the proper intention, and the secret keys are the kavanot. And the ax — the key that opens every chamber and brings us directly into the presence of the King, where he may be — the ax is the broken heart, for as it says in the Psalms, “God is close to the brokenhearted.

When I took it off, I glanced in the mirror behind the dresser, and I nearly screamed when I saw the reflection. Finn was sitting behind me on the bed. His eyes, dark as night, met mine in the mirror, and I could hardly breathe. "Finn!" I gasped and whirled around to look at him. "What are you doing here?" "I missed your birthday," he said, as if that answered my question. He lowered his eyes, looking at a small box he had in his hands. "I got you something." "You got me something?" I leaned back on the dresser behind me, gripping it. "Yeah." He nodded, still staring down at the box. "I picked it up outside of Portland two weeks ago. I meant to get back in time to give it to you on your birthday." He chewed the inside of his cheek. "But now that I'm here, I'm not sure I should give it to you at all." "What are you talking about?" I asked. "It doesn't feel right." Finn rubbed his face. "I don't even know what I'm doing here." "Neither do I," I said. "Don't get me wrong. I'm happy to see you. I just...I don't understand." "I know." He sighed. "It's a ring. What I got you." His gaze moved from me to the engagement ring sitting on the dresser beside me. "And you already have one." "Why did you get me a ring?" I asked tentatively, and my heart beat erratically in my chest. I didn't know what Finn was saying or doing. "I'm not proposing to you, if that's what you're asking." He shook his head. "I saw it and thought of you. But now it seems like poor taste. And here I am, the night before your wedding sneaking in to give you a ring." "Why did you sneak in?" I asked. "I don't know." He looked away and laughed darkly. "That's a lie. I know exactly what I'm doing, but I have no idea why I'm doing it." "What are you doing?" I asked quietly. "I..." Finn stared off for a moment, then turned back to me and stood up. "Finn, I-" I began, but he held up his hand, stopping me. "No, I know you're marrying Tove," he said. "You need to do this. We both know that. It's what's best for you, and it's what I want for you." He paused. "But I want you for myself too." All I'd ever wanted from Finn was for him to admit how he felt about me, and he'd waited until the day before my wedding. It was too late to change anything, to take anything back. Not that I could have, even if I wanted to. "Why are you telling me this?" I asked with tears swimming in my eyes. "Because." Finn stepped toward me, stopping right in front of me. He looked down at me, his eyes mesmerizing me the way they always did. He reached up, brushing back a tear from my cheek. "Why?" I asked, my voice trembling. "I needed you to know," he said, as if he didn't truly understand it himself. He set the box on the dresser beside me, and his hand went to my waist, pulling me to him. I let go of the dresser and let him. My breath came out shallow as I stared up at him. "Tomorrow you will belong to someone else," Finn said. "But tonight, you're with me.

From the day Grandmother Sky first dreamed of the Earth, I have loved you. From the time wolves and men lived together in harmony, I have loved you. Certain as frost gives way to moss, certain as the stars, I love you. And though I ride at sunrise to unmapped darkness, I will let my love for you light the way. For on the steppes of my mind, you are a bright campfire, and I will always find my way back to your side. Always.

Though small, the shrine has a long history. In 1333—the Third Year of the Genko era—Lord Takeshigé Kikuchi ascended to it in order to implore the divine favor before going into battle. Victory was his, and in gratitude he had the shrine rebuilt. According to tradition, he himself carved the Worship Image, reciting a triple prayer after each stroke. This represented the god as standing on the mountain peak with one hand raised, gazing at the armed host he had blessed. It was an image of victory. Now, however, the morning after the rising, early on the auspicious Ninth Day of the Ninth Month, the time of the Chrysanthemum Festival, there were gathered around the shrine forty-six hunted survivors of a defeated force. Some standing, some sitting, they stared blankly about them, though the penetrating autumn chill made their wounds sting. The clear light of the rising sun cast a striped pattern as it shone down through the branches of the few old cedars that surrounded the shrine. Birds were singing. The air was fresh and clear. As for signs of last night’s sanguinary combat, these were visible in the soiled and bloodstained garments, the haggard visages, and the eyes that burned like live embers. Among the forty-six were Unshiro Ishihara, Kageki Abé, Kisou Onimaru, Juro Furuta, Tsunetaro Kobayashi, the brothers Gitaro and Gigoro Tashiro, Tateki Ura, Mitsuo Noguchi, Mikao Kashima, and Kango Hayami. Every man was silent, sunk deep in thought, looking off at the sea, or at the mountains, or at the smoke still rising from Kumamoto. Such were the men of the League at rest on the slope of Kimpo, some with fingers yellowed from brushing the petals of wild chrysanthemums that they had plucked while staring across the water at Shimabara Peninsula.

That the United Kingdom will collapse is a foregone conclusion. Sooner or later, all states do collapse, and ramshackle, asymmetric dynastic amalgamations are more vulnerable than cohesive nation-states. Only the ‘how’ and the ‘when’ are mysteries of the future. An exhaustive study of the many pillars on which British power and prestige were built – ranging from the monarchy, the Royal Navy and the Empire to the Protestant Ascendancy, the Industrial Revolution, Parliament and Sterling – indicated that all without exception were in decline; some were already defunct, others seriously diminished or debilitated; it suggests that the last act may come sooner rather than later.110 Nothing implies that the end will necessarily be violent; some political organisms dissolve quietly. All it means is that present structures will one day disappear, and be replaced by something else.

8  z If I ascend to heaven, you are there!  a If I make my bed in Sheol, you are there! 9 If I take the wings of the morning and dwell in the uttermost parts of the sea, 10 even there your hand shall  b lead me, and your right hand shall hold me. 11 If I say,  c “Surely the darkness shall cover me, and the light about me be night,” 12  d even the darkness is not dark to you; the night is bright as the day, for darkness is as light with you.

Gothos walked into the heart of his city, to where the Jaghut who ruled collectively were all gathered. Among them, to be sure, there were great minds, and many who still held to the ideal of civilization. But then Gothos ascended the central speaker’s dais. He began his oration, and when, at last, he was done, he was met with silence. On that day, the Jaghut civilization ended. And in the days that followed, Gothos was named the Lord of Hate.

Just say it, she thought. Say what everyone in this bunker is thinking. Say what we all know to be true. The truth that we are all going to die down here, and death is the end. Nobody wakes up to a heaven or paradise. Your life will be gone. You will be gone. Forever. Uncover the truth. Tear off the bandages of delusion. Open your hearts and minds to the real world. We were doomed the day we were born. We lived and we will die and the only immortals are the people who did something worth remembering while they lived. My genetics are prime. I am pleasing to the eyes of man and machine. A dripping fountain of pleasure. Their organic sanctuary. And in time? Aging. Fading. Graying. What am I? Who am I? What makes me human? Emotions? My conscience? The soul is an old testament myth. No one shall ascend anywhere except into annihilation. The dust of earth and stars are the only eternals, she said.

She was climbing up those branches, this way and that, laying hands on one flower and then another. Nor praise the deep vermilion in the rose, she read, and so reading she was ascending, she felt, on to the top, on to the summit. How satisfying! How restful! All the odds and ends of the day stuck to this magnet; her mind felt swept, felt clean. And then there it was, suddenly entire; she held it in her hands, beautiful and reasonable, clear and complete, here—the sonnet.

We have a long distance to travel,' said the Angel of Death to our friend Gil, as soon as they had left the Villa. 'I will order my chariot.' And he struck the ground with his foot. A hollow rumbling, like that which precedes an earthquake, sounded under the ground. Presently there rose round the two friends an ash-colored cloud of vapor, in the midst of which appeared a species of ivory chariot, resembling the chariots we see in the bas-reliefs of antiquity. A brief glance would have sufficed (we will not disguise the fact from out readers) to show that the chariot was not made of ivory, but solely and simply of human bones polished and joined together with exquisite skill, but retaining still their natural form. The Angel of Death gave his hand to Gil and they ascended the chariot, which rose into the air like the balloons of the present day, but with the difference that it was propelled by the will of its occupants. ("The Friend of Death")

Dear friend whoever you are take this kiss, I give it especially to you, do not forget me, I feel like one who has done work for the day to retire awhile, I receive now again of my many translations, from my avataras ascending, while others doubtless await me, An unknown sphere more real than I dream’d, more direct, darts awakening rays about me, So long! Remember my words, I may again return, I love you, I depart from materials, I am as one disembodied, triumphant, dead.

I have been troubled to witness how divisive making any reference to the end times has come to be among some sincere believers and leaders who deeply love God and one another. Oh, how I long to see the body of Christ come together in unity, to see them fast and pray for an awakening in the midst of the present crisis that is growing in the nations! Our passion and our unifying factor are the Lord Jesus crucified, raised on the third day, and ascended into heaven, who one day will return.

these points. All Monday morning in the woods again. Afternoon, out with the drawing party; I felt the evils of the want of conventional refinement, in the impudence with which one of the girls treated me. She has since thought of it with regret, I notice; and by every day’s observation of me will see that she ought not to have done it. In the evening a husking in the barn … a most picturesque scene…. I stayed and helped about half an hour, and then took a long walk beneath the stars. Wednesday…. In the evening a conversation on Impulse…. I defended nature, as I always do;—the spirit ascending through, not superseding, nature. But in the scale of Sense, Intellect, Spirit, I advocated the claims of Intellect, because those present were rather disposed to postpone them. On the nature of Beauty we had good talk. –- seemed in a much more reverent humour than the other night, and enjoyed the large plans of the universe which were unrolled…. Saturday,—Well, good-bye, Brook Farm. I

When he reached a certain place, he stopped for the night because the sun had set. Taking one of the stones there, he put it under his head and lay down to sleep. He had a dream in which he saw a stairway resting on the earth, with its top reaching to heaven, and the angels of God were ascending and descending on it. There above it stood the LORD, and he said: “I am the LORD, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you are lying. Your descendants will be like the dust of the earth, and you will spread out to the west and to the east, to the north and to the south. All peoples on earth will be blessed through you and your offspring. I am with you and will watch over you wherever you go, and I will bring you back to this land. I will not leave you until I have done what I have promised you.” When Jacob awoke from his sleep, he thought, “Surely the LORD is in this place, and I was not aware of it.” GENESIS 28 : 11 – 16

In the fretful days and weeks that followed Caesar’s assassination, evidence of a seemingly cosmic doom was to be seen in the skies. The days began to darken. The sun was lost behind a bruised and violet gloom. Some, like Antony, believed that it was turning its gaze away in horror ‘from the foul wrong done to Caesar’.39 Others, more bleakly, dreaded retribution for the crimes of the entire age, and the onset of an eternal night. These anxieties intensified yet further when a comet was seen burning in the sky for seven days in a row.*5 What did it mean? Once again, there was a variety of opinions. Already, in the immediate wake of Caesar’s death, crowds of angry mourners had set up an altar to him in the Forum; and now, as the fiery star streaked across the sky, a conviction gathered weight that the soul of the slain Dictator was ascending to heaven, ‘there to be received among the spirits of the immortal gods’.40 Others, though, were unconvinced. Comets, after all, were baneful things.

According to the gospels, Christ healed diseases, cast out devils, rebuked the sea, cured the blind, fed multitudes with five loaves and two fishes, walked on the sea, cursed a fig tree, turned water into wine and raised the dead. How is it possible to substantiate these miracles? The Jews, among whom they were said to have been performed, did not believe them. The diseased, the palsied, the leprous, the blind who were cured, did not become followers of Christ. Those that were raised from the dead were never heard of again. Can we believe that Christ raised the dead? A widow living in Nain is following the body of her son to the tomb. Christ halts the funeral procession and raises the young man from the dead and gives him back to the arms of his mother. This young man disappears. He is never heard of again. No one takes the slightest interest in the man who returned from the realm of death. Luke is the only one who tells the story. Maybe Matthew, Mark and John never heard of it, or did not believe it and so failed to record it. John says that Lazarus was raised from the dead. It was more wonderful than the raising of the widow’s son. He had not been laid in the tomb for days. He was only on his way to the grave, but Lazarus was actually dead. He had begun to decay. Lazarus did not excite the least interest. No one asked him about the other world. No one inquired of him about their dead friends. When he died the second time no one said: “He is not afraid. He has traveled that road twice and knows just where he is going.” We do not believe in the miracles of Mohammed, and yet they are as well attested as this. We have no confidence in the miracles performed by Joseph Smith, and yet the evidence is far greater, far better. If a man should go about now pretending to raise the dead, pretending to cast out devils, we would regard him as insane. What, then, can we say of Christ? If we wish to save his reputation we are compelled to say that he never pretended to raise the dead; that he never claimed to have cast out devils. We must take the ground that these ignorant and impossible things were invented by zealous disciples, who sought to deify their leader. In those ignorant days these falsehoods added to the fame of Christ. But now they put his character in peril and belittle the authors of the gospels. Christianity cannot live in peace with any other form of faith. If that religion be true, there is but one savior, one inspired book, and but one little narrow grass-grown path that leads to heaven. Why did he not again enter the temple and end the old dispute with demonstration? Why did he not confront the Roman soldiers who had taken money to falsely swear that his body had been stolen by his friends? Why did he not make another triumphal entry into Jerusalem? Why did he not say to the multitude: “Here are the wounds in my feet, and in my hands, and in my side. I am the one you endeavored to kill, but death is my slave”? Simply because the resurrection is a myth. The miracle of the resurrection I do not and cannot believe. We know nothing certainly of Jesus Christ. We know nothing of his infancy, nothing of his youth, and we are not sure that such a person ever existed. There was in all probability such a man as Jesus Christ. He may have lived in Jerusalem. He may have been crucified; but that he was the Son of God, or that he was raised from the dead, and ascended bodily to heaven, has never been, and, in the nature of things, can never be, substantiated.

Some one had that day been buried, and less care than is usual had been taken in closing up the grave, for, as I went forward, my foot struck the fragment of a bone. I lifted it hastily, and was about to throw it away, when the old man said, ‘Stay, thoughtless boy, that which you touch so carelessly was once part of a living creature, born in pain and nursed tenderly, was beloved, and had a body to rot in the grave, and a soul to ascend into heaven—touch not, therefore, the dust of thy brother rudely.

I cannot think of the deep sea without shuddering at the nameless things that may at this very moment be crawling and floundering on its slimy bed, worshipping their ancient stone idols and carving their own detestable likenesses on submarine obelisks of water-soaked granite. I dream of a day when they may rise above the billows to drag down in their reeking talons the remnants of puny, war-exhausted mankind- of a day when the land shall sink, and the dark ocean floor shall ascend amidst universal pandemonium.

The next day we pursued our journey upon mules; and as we ascended still higher, the valley assumed a more magnificent and astonishing character. Ruined castles hanging on the precipices of piny mountains; the impetuous Arve, the cottages every here and there peeping forth from among the trees, formed a scene of singular beauty. But it was augmented and rendered sublime by the mighty Alps, whose white and shining pyramids and domes towered above all, as belonging to another earth, the habitations of another race of beings.

Jesus Christ is the divine, eternal Son of God, who became a member of the human race by virgin birth. He led a sinless life, died on the cross as a propitiatory sacrifice for the sins of humanity, was buried and rose again in bodily form from the grave on the third day. He ascended into heaven, whence He will return to earth in person, to judge the living and the dead. Everyone who repents of sin and trusts in the sacrifice of Jesus receives forgiveness of sins and the gift of eternal life. It is important to emphasize that the Gospel centers

In ancient times the days before the winter solstice were the most frightening time of the year—the sun was dropping lower and lower in the sky and the days getting shorter and shorter, not to mention colder and colder. If the sun continued its descent, life would end. The people truly feared this. But by the twenty-fifth or so of December they would have been able to ascertain that the days were getting longer again, that the sun was ascending. That’s what the original Christmas celebration was for—the earth had been saved, or reborn, for another year.

When the pre-requisites of ascending life, when everything strong, plucky, masterful and proud has been eliminated from the concept of God, and step by step he has sunk down to the symbol of a staff for the weary, of a last straw for all those who are drowning; when he becomes the pauper’s God, the sinner’s God, the sick man’s God par excellence, and the attribute “Saviour,” “Redeemer,” remains over as the one essential attribute of divinity: what does such a metamorphosis, such an abasement of the godhead imply? —Undoubtedly, “the kingdom of God” has thus become larger. Formerly all he had was his people, his “chosen” people. Since then he has gone travelling over foreign lands, just as his people have done; since then he has never rested anywhere: until one day he felt at home everywhere, the Great Cosmopolitan — until he got the “greatest number,” and half the world on his side. But the God of the “greatest number,” the democrat among gods, did not become a proud heathen god notwithstanding: he remained a Jew, he remained the God of the back streets, the God of all dark corners and hovels, of all the unwholesome quarters of the world!

When they had ended their prayers, the Angel of Death recovered his loquacity and his gayety and ascending the chariot again, preceded by Gil Gil, spoke as follows. 'The village you see on that mountain is Gethsemane. In it was the Garden of Olives. On the other side you can distinguish an eminence crowned by a temple which stands out against a starry sky - that is Golgotha. There I passed the greatest day of my existence. I thought I had vanquished God himself - and vanquished he was for some hours. But, alas! on that mount, too, it was that three days later I saw myself disarmed and my power brought to naught on the morning of a certain Sunday. Jesus had risen from the dead. There, too, took place on the same occasion my great single combat with Nature. There took place my duel with her, that terrible duel (at the third hour of the day, I remember it well), when, as soon as she saw me thrust the lance of Longinus in the breast of the Saviour she began to throw stones at me, to upturn the cemeteries, to bring the dead to life, and I know not what besides. I thought poor Nature had lost her senses.' The Angel of Death seemed to reflect for a moment... ("The Friend of Death")

On this particular day her father, the vicar of a parish on the sea-swept outskirts of Lower Wessex, and a widower, was suffering from an attack of gout. After finishing her household supervision Elfride became restless, and several times left the room, ascended the staircase, and knocked at her father's chamber-door. 'Come in!' was always answered in a heart out-of-door voice from the inside. 'Papa,' she said on one occasion to the fine, red-faced, handsome man of forty, who, puffing and fizzing like a bursting bottle, lay on the bed wrapped in a dressing-gown, and every now and then enunciating, in spite of himself, about one letter of some word or words that were almost oaths; 'papa, will you not come downstairs this evening?' She spoke distinctly: he was rather deaf. 'Afraid not - eh-h-h! - very much afraid I shall not, Elfride. Piph-ph-ph! I can't bear even a handkerchief upon this deuced toe of mine, much less a stocking or slipper - piph-ph-ph! There 'tis again! No, I shan't get up till tomorrow.' 'Then I hope this London man won't come; for I don't know what I should do, papa.' 'Well, it would be awkward, certainly.' 'I should hardly think he would come today.' 'Why?' 'Because the wind blows so.' 'Wind! What ideas you have, Elfride! Who ever heard of wind stopping a man from doing his business? The idea of this toe of mine coming on so suddenly!... If he should come, you must send him up to me, I suppose, and then give him some food and put him to bed in some way. Dear me, what a nuisance all this is!' 'Must he have dinner?' 'Too heavy for a tired man at the end of a tedious journey.' 'Tea, then?' 'Not substantial enough.' 'High tea, then? There is cold fowl, rabbit-pie, some pasties, and things of that kind.' 'Yes, high tea.' 'Must I pour out his tea, papa?' 'Of course; you are the mistress of the house.' 'What! sit there all the time with a stranger, just as if I knew him, and not anybody to introduce us?' 'Nonsense, child, about introducing; you know better than that. A practical professional man, tired and hungry, who has been travelling ever since daylight this morning, will hardly be inclined to talk and air courtesies tonight. He wants food and shelter, and you must see that he has it, simply because I am suddenly laid up and cannot. There is nothing so dreadful in that, I hope? You get all kinds of stuff into your head from reading so many of those novels.

What is important to the historian of the world is not the petty wars between Greek cities, or the sordid squabbles for party ascendancy, but the memories retained by mankind when the brief episode was ended—like the recollection of a brilliant sunrise in the Alps, while the mountaineer struggles through an arduous day of wind and snow. These memories, as they gradually faded, left in men's minds the images of certain peaks that had shone with peculiar brightness in the early light, keeping alive the knowledge that behind the clouds a splendour still survived, and might at any moment become manifest.

There was a vast, borderless landscape in his world of one. He stood at one end, a crown on his head, guards made of paper and paste on either side. His subjects were tempered from iron, a lifeless crowd surrounding him — the only living thing there, watching him crown himself king and ascend to the throne, watching him confine himself into a cage. The feeling of being ill-treated was a small seedling in his heart. As the years and days passed, the tiny seedling took root and sprouted on its own, growing at a mad pace day by day until it became a vast, boundless forest that echoed his kingdom of one.

After Guru Rinpoche subdued Tseringma, he pursued her four younger sisters. One by one, they repented and became Buddhist deities, moving to mountains of their own. Miyolangsangma patrols the summit of Everest on the back of a tigress. Now the goddess of prosperity, her face shines like 24-carat gold. Thingi Shalsangma, her body a pale shade of blue, became the goddess of healing after galloping on a zebra to the top of Shishapangma, a 26,289-foot peak in Tibet. Chopi Drinsangma, with a face in perpetual blush, became the goddess of attraction. She chose a deer instead of a zebra and settled on Kanchenjunga, a 28,169-foot peak in Nepal. The final sister—Takar Dolsangma, the youngest, with a green face—was a hard case. She mounted a turquoise dragon and fled northward to the land of three borders. In the modern Rolwaling folklore, this is Pakistan. Guru Rinpoche chased after her and eventually cornered her on a glacier called the Chogo Lungma. Takar Dolsangma appeared remorseful and, spurring her dragon, ascended K2, accepting a new position as the goddess of security. Although Guru Rinpoche never doubted her sincerity, maybe he should have: Takar Dolsangma, it seems, still enjoys the taste of human flesh.

Vita Nuova I stood by the unvintageable sea Till the wet waves drenched face and hair with spray, The long red fires of the dying day Burned in the west; the wind piped drearily; And to the land the clamorous gulls did flee: "Alas!" I cried, "my life is full of pain, And who can garner fruit or golden grain, From these waste fields which travail ceaselessly!" My nets gaped wide with many a break and flaw Nathless I threw them as my final cast Into the sea, and waited for the end. When lo! a sudden glory! and I saw The argent splendour of white limbs ascend, And in that joy forgot my tortured past.

The light over the whole hill was pure, pale, of an exaggerated clarity, as if all the good days of his youth had been distilled down into this one day, and the whole coltish ascendant time when he was 18, 19, 20, had been handed back to him briefly, intact and precious. That was the time when there had been more hours in the day, and every hour precious enough so that it could be fooled away. By the time a man got into the high 30s, the hours became more frantic and less precious, more needed and more carefully hoarded and more fully used, but less loved and less enjoyed. -Beyond the Glass Mountain (short story)

What is a valley of tears? He was scourged, covered with spittle, crowned with thorns, nailed to the cross. From this valley of tears you must ascend. But ascend where? ‘In the beginning was the Word, and the Word was with God, and the Word was God‘ (Jn 1:1). For He Himself, the ‘Word was made flesh and dwelt among us.’ Abiding in Himself, He descended to you. He descended to you so as to become for you a valley of tears; He abode in Himself so as to be for you a mountain of ascent. And ‘In the days to come,’ said Isaiah, ‘the mountain of the Lord shall tower above the hills’ (Is 2:2). It is there we must ascend.

Ione III. TO-DAY my skies are bare and ashen, And bend on me without a beam. Since love is held the master-passion, Its loss must be the pain supreme — And grinning Fate has wrecked my dream. But pardon, dear departed Guest, I will not rant, I will not rail; For good the grain must feel the flail; There are whom love has never blessed. I had and have a younger brother, One whom I loved and love to-day As never fond and doting mother Adored the babe who found its way From heavenly scenes into her day. Oh, he was full of youth's new wine, — A man on life's ascending slope, Flushed with ambition, full of hope; And every wish of his was mine. A kingly youth; the way before him Was thronged with victories to be won; so joyous, too, the heavens o'er him Were bright with an unchanging sun, — His days with rhyme were overrun. Toil had not taught him Nature's prose, Tears had not dimmed his brilliant eyes, And sorrow had not made him wise; His life was in the budding rose. I know not how I came to waken, Some instinct pricked my soul to sight; My heart by some vague thrill was shaken, — A thrill so true and yet so slight, I hardly deemed I read aright. As when a sleeper, ign'rant why, Not knowing what mysterious hand Has called him out of slumberland, Starts up to find some danger nigh. Love is a guest that comes, unbidden, But, having come, asserts his right; He will not be repressed nor hidden. And so my brother's dawning plight Became uncovered to my sight. Some sound-mote in his passing tone Caught in the meshes of my ear; Some little glance, a shade too dear, Betrayed the love he bore Ione. What could I do? He was my brother, And young, and full of hope and trust; I could not, dared not try to smother His flame, and turn his heart to dust. I knew how oft life gives a crust To starving men who cry for bread; But he was young, so few his days, He had not learned the great world's ways, Nor Disappointment's volumes read. However fair and rich the booty, I could not make his loss my gain. For love is dear, but dearer, duty, And here my way was clear and plain. I saw how I could save him pain. And so, with all my day grown dim, That this loved brother's sun might shine, I joined his suit, gave over mine, And sought Ione, to plead for him. I found her in an eastern bower, Where all day long the am'rous sun Lay by to woo a timid flower. This day his course was well-nigh run, But still with lingering art he spun Gold fancies on the shadowed wall. The vines waved soft and green above, And there where one might tell his love, I told my griefs — I told her all! I told her all, and as she hearkened, A tear-drop fell upon her dress. With grief her flushing brow was darkened; One sob that she could not repress Betrayed the depths of her distress. Upon her grief my sorrow fed, And I was bowed with unlived years, My heart swelled with a sea of tears, The tears my manhood could not shed. The world is Rome, and Fate is Nero, Disporting in the hour of doom. God made us men; times make the hero — But in that awful space of gloom I gave no thought but sorrow's room. All — all was dim within that bower, What time the sun divorced the day; And all the shadows, glooming gray, Proclaimed the sadness of the hour. She could not speak — no word was needed; Her look, half strength and half despair, Told me I had not vainly pleaded, That she would not ignore my prayer. And so she turned and left me there, And as she went, so passed my bliss; She loved me, I could not mistake — But for her own and my love's sake, Her womanhood could rise to this! My wounded heart fled swift to cover, And life at times seemed very drear. My brother proved an ardent lover — What had so young a man to fear? He wed Ione within the year. No shadow clouds her tranquil brow, Men speak her husband's name with pride, While she sits honored at his side —

Noli me tangere, touch me not, do not try to touch me, says Jesus to Mary Magdalene, it is the third day of his death, don't touch me for I am no longer and I am not yet, I am no longer living, I have not yet 'ascended to my father', I am dead, still dead, don't go and touch death: this is impossible. I have been stricken with intangibility. Yet there he is. Only with her hands does she not touch him. With her eyes she touches and he is touched. What if she couldn't see him? She would touch him with her ears, with her voice, with silence. There are so many ways of touching without touching, without touching be touched, to be in the continuity of the real.

We had proceeded but a few days, coasting the crushing capes of rock that every where seemed to run out in a diablerie of tusks and horns to drive us from the region that they warded, now cruising through a runlet of blue water just wide enough for our keel, with silver reaches of frost stretching away into a ghastly horizon—now plunging upon tossing seas, tho sun wheeling round and round, and never sinking from the strange, weird sky above us, when again to our look-out a glimmer in the low horizon told its awful tale—a sort of smoky lustre like that which might ascend from an army of spirits—the fierce and fatal spirits tented on the terrible field of the ice-floe.

George VI was dismayed to find that the Duke of Windsor appeared to have misled him about his very substantial savings at the time of his abdication. Before he left England, Windsor had extracted from the king the promise of an annual pension of £ 25000/-. But he also took with him twenty years of accumulated wealth through the Duchy of Cornwall as Prince of Wales, which amounted to a large sum, estimated at between £850,000 and £1.1 million. These savings were intended to ease the expenses of kingship when he ascended the throne. It provided the Duke a handsome annual income of between £60,000 and £80,000 – a fact which he failed to mention when he gave up the throne.

himself. “In the name of the Father, and of the Son, and of the Holy Spirit. I believe in God, the Father Almighty, Creator of heaven and earth; and in Jesus Christ, His only Son, our Lord; Who was conceived by the Holy Spirit, born of the Virgin Maria, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; the third day He arose again from the dead. He ascended into heaven, and sits at the right hand of God, the Father Almighty; from thence He shall come to judge the living and the dead. I believe in the Holy Spirit, the Holy Catholic Church, the communion of Saints, the forgiveness of sins, the resurrection of the body and life everlasting.

Let me tell you a joke, Rora said. Mujo wakes up one day, after a long night of drinking, and asks himself what the meaning of life is. He goes to work, but realizes that is not what life is or should be. He decides to read some philosophy and for years studies everything from the old Greeks onward, but can't find the meaning of life. Maybe it's the family, he thinks, so he spends time with his wife, Fata, and the kids, but finds no meaning in that and so he leaves them. He thinks, Maybe helping others is the meaning of life, so he goes to medical school, graduates with flying colors, goes to Africa to cure malaria and transplants hearts, but cannot discover the meaning of life. He thinks, maybe it's the wealth, so he becomes a businessman, starts making money hand over fist, millions of dollars, buys everything there is to buy, but that is not what life is about. Then he turns to poverty and humility and such, so he gives everything away and begs on the streets, but still he cannot see what life is. He thinks maybe it is literature: he writes novel upon novel, but the more he writes the more obscure the meaning of life becomes. He turns to God, lives the life of a dervish, reads and contemplates the Holy Book of Islam - still, nothing. He studies Christianity, then Judaism, then Buddhism, then everything else - no meaning of life there. Finally, he hears about a guru living high up in the mountains somewhere in the East. The guru, they say, knows what the meaning of life is. So Mujo goes east, travels for years, walks roads, climbs the mountain, finds the stairs that lead up to the guru. He ascends the stairs, tens of thousands of them, nearly dies getting up there. At the top, there are millions of pilgrims, he has to wait for months to get to the guru. Eventually it is his turn, he goes to a place under a big tree, and there sits the naked guru, his legs crossed, his eyes closed, meditating, perfectly peaceful - he surely knows the meaning of life, Mujo says: I have dedicated my life to discovering the meaning of life and I have failed, so I have come to ask you humbly, O Master, to divulge the secret to me. The guru opens his eyes, looks at Mujo, and calmly says, My friend, life is a river. Mujo stares at him for a long time, cannot believe what he heard. What's life again? Mujo asks. Life is a river, the guru says. Mujo nods and says, You turd of turds, you goddamn stupid piece of shit, you motherfucking cocksucking asshole. I have wasted my life and come all this way for you to tell me that life is a fucking river. A river? Are you kidding me? That is the stupidest, emptiest fucking thing I have ever heard. Is that what you spent your life figuring out? And the guru says, What? It is not a river? Are you saying it is not a river?

Mott glanced back to nod a hello at me. He and Cregan couldn’t have been designed to look more different from each other. Mott was tall, dark-skinned, and nearly bald. What little hair he did have was black and shaved to his scalp. He was the one by the tavern who’d tripped me when I was trying to escape the butcher. In contrast, Cregan was short — not much taller than I was, and shorter than the tanned boy near me. He was surprisingly pale for a man who likely spent much of his day outdoors, and he had a thick crop of blond hair that he tied back at the nape of his neck. Mott was lean and muscular while Cregan looked softer than I knew him to be, judging by the way he’d clubbed me at the orphanage.

I want to hear her laugh. To watch sunbeams awaken her visage and shine through her eyes. To see the gray clouds of regret that hang heavy over her head rain away to nothing. I want to hear her sunny voice dance on the breeze, as light and free as glossy bubbles, floating up…up…up to pop like hiccups. I want to know the type and form of key I must cut to unshackle even a portion of her joy. If I could pluck the winning feather; if my smile could convince; if I could stroke her vocal chords like harp strings and make each treble note ascend to euphoria. Oh, to hear the giggled melody she would release into a world craving the balm of mirth! I ache to experience that. I am desperate for it. I live for the day I hear her laugh.

I believe creeds aren't worth the paper they are written on...But I still believe in God. I believe that if you look at my life, you'll only sometimes see what I believe. I believe that if we have two coats, we should give one away (though I don't do it). Today I don't believe in anything; tomorrow who knows. I sometimes believe in God- one who existed before time, beyond gender or fathom. Make of heaven and earth and ginger (all good things), whales, two-hundred-foot cliffs, cloud banks, shipwrecks, And in Jesus Christ, God's only Son our Lord, Who was conceived by the Holy Ghost- how? Born of a fourteen-year-old, Mary, scared out of her wits. Was crucified, dead, and buried, and I used to believe in the penal substitution theory of atonement, but now I just see a violent death and struggle to see how violence can ever be redemptive... He descended into hell, or was hell all around him all the time? The third day he rose again from the dead. He ascended into safety of abstraction, away from having to feel this, from dealing with this, And sits, maybe sprawls, on the right hand of God the Father Almighty. I believe in me; I believe in the Spirit, Sophia, wisdom... The holy catholic (i.e., everybody) Church; The Communion of saints; does this mean me? LOVE The Forgiveness of sins (but I still feel shame); (don't you?) The Resurrection of the body. I believe in singing the body electric And the life everlasting, A life we find right here in our midst

Among the elite, Stuarts had given way to Smiths, Sirs to Misters, and family names were no longer of help for guessing social standing. But the foundations of inequity remained intact, since the primal urges that have always led humans to seek ascendancy over their kind run deeper than the ebb and flow of social tide. But for as long as people failed to grasp this simple truth they applauded the power of pigheaded toil and lucky foresight to make moguls out of yokels, and found comfort in the belief that social imbalance was only pernicious if it derived from things other than skill, which was seen as a fair gauge of merit, much like swordsmanship had been regarded as a fair measure of worth in the days when disputes were settled by duels.

On the Eighth Day Adam Slept Alone It must have been the eighth day. A day the scribes and Pharisees conveniently left out. Adam was either inspecting goats or naming the birds when something pinched my side. I had to stop pruning the tree of knowledge to catch my breath. God had taken a long weekend. At first I thought the solitude of gardening was going to my head. Was it loneliness? An omen? A vision? For a moment I thought I would ascend. Then I realized it was just a rib missing. How you found your way in along the banks of the third river I will never know but I still shiver to recall how perfectly your fingers fell into place along the ridges of my ribcage. Go ahead, Love, take every last bone. Make of me what you will.

Still, to say that it all began when Sophie Mol came to Ayemenem is only one way of looking at it. Equally, it could be argued that it actually began thousands of years ago. Long before Marxists came. Before the British took Malabar, before the Dutch Ascendency, before Vasco da Gama arrived, before the Zamorin's conquest of Calicut. Before three purple-robed Syrian Bishops murdered by the Portugese were found floating in the sea, with coiled sea serpents riding on their chests and oysters knotted in their tangled beards. It could be argued that it began long before Christianity arrived in a boat and seeped into Kerala like tea from a teabag. That it really began in the days when the Love Laws were made. The laws that lay down who should be loved, and how. And how much.

We grow in holiness in the honing of our specific vocation. We can't be holy in the abstract. Instead we become a holy blacksmith or a holy mother or a holy physician or a holy systems analyst. We seek God in and through our particular vocation and place in life. Each kind of work is therefore its own kind of craft that must be developed over time, both for our own sanctification and for the good of the community. As we seek to do our work well and hone our craft, we are developed and honed in our work. Our task is not to somehow inject God into our work but to join God in the work he is already doing in and through our vocational lives. Therefore, holiness itself is something like a craft—not an abstract state to which we ascend but an earthy wisdom and love that is part and parcel of how we spend our day.

PSALM 139 O LORD, you have  p searched me and known me! 2    You  q know when I sit down and when I rise up;         you  r discern my thoughts from afar. 3    You search out my path and my lying down         and are acquainted with all my ways. 4    Even before a word is on my tongue,         behold, O LORD,  s you know it altogether. 5    You  t hem me in, behind and before,         and  u lay your hand upon me. 6     v Such knowledge is  w too wonderful for me;         it is high; I cannot attain it.     7  x Where shall I go from your Spirit?         Or where  y shall I flee from your presence? 8     z If I ascend to heaven, you are there!          a If I make my bed in Sheol, you are there! 9    If I take the wings of the morning         and dwell in the uttermost parts of the sea, 10    even there your hand shall  b lead me,         and your right hand shall hold me. 11    If I say,  c “Surely the darkness shall cover me,         and the light about me be night,” 12     d even the darkness is not dark to you;         the night is bright as the day,         for darkness is as light with you.     13 For you  e formed my inward parts;         you  f knitted me together in my mother’s womb. 14    I praise you, for I am fearfully and wonderfully made. [1]      g Wonderful are your works;         my soul knows it very well. 15     h My frame was not hidden from you,     when I was being made in secret,         intricately woven in  i the depths of the earth. 16    Your eyes saw my unformed substance;     in your  j book were written, every one of them,         the days that were formed for me,         when as yet there was none of them.

Many and various are the New York tales that are told of professor Sidney Morgenbesser. During a conference of linguistic philosophers at Columbia University, he interrupted the pompous J. L. Austin, who was saying that while many double negatives express a positive—as in “not unattractive”—there is no example in English of a double positive expressing a negative. Morgenbesser’s interjection took the form of the two words “Yeah, yeah.” Or it could have been “Yeah, right.” On another occasion, he put his pipe in his mouth as he was ascending the subway steps. A policeman approached and told him that there was no smoking on the subway. Morgenbesser explained—pointed out might be a better term—that he was leaving the subway, not entering it, and had not yet lit up. The cop repeated his injunction. Morgenbesser reiterated his observation. After a few such exchanges, the cop saw he was beaten and fell back on the oldest standby of enfeebled authority: “If I let you do it, I’d have to let everyone do it.” To this the old philosopher replied, “Who do you think you are—Kant?” His last word was misconstrued, and the whole question of the categorical imperative had to be hashed out down at the precinct house. Morgenbesser walked. That, in my opinion, is the way that New York is supposed to be. Irony and a bit of sass, combined with a pugnacious independence, should always stand a chance against bovine officials who have barely learned to memorize such demanding mantras as “zero tolerance” and “no exceptions.” Today, the professor would be stopped, insulted, ticketed, and told that if he didn’t like it he could waste a day in court, or several days dealing with the bureaucracy, or both.

Jesus goes while blessing, and he remains in that gesture of blessing. His hands remained stretched out over this world. The blessing hands of Christ are like a roof that protects us. . . . In faith we know that Jesus holds his hands stretched out in blessing over us. That is the lasting motive of Christian joy.[3] The blessing hands of Christ are over us. Whenever we look up at the sky, we can imagine the ascending Christ with his arms outstretched. Wherever we go, we go under the sky above us, so wherever we go, we go under the blessing protection and the blessing mission of the Lord Jesus. As Benedict wrote elsewhere of the disciples, “They knew that they were forever blessed and stood under blessing hands wherever they went.”[4] The implications for daily life are stirring. How hard are circumstances pressing you? Can you yet look up and see sky? That sky represents the blessing hands of Jesus keeping you even through these days. Have your powers been curtailed by illness or age? Can you at least still imagine sky? Let it remind you of the one who claims you and loves you. He went up to heaven still in the body. He is still wedded to our humanity. He has promised that he will transform our lowly bodies to be like his glorious body (Philippians 3:21)—we too will live in rippling, embodied resurrection life. How hopeless does the future of the world seem? How far does the arm of evil reach? Look at the sky and remember Jesus’ blessing hands. Evil cannot ever go where Christ is and pull him down into our mire. Nor can it ever prevent his return to set all things right. He is still over us like the sky, his blessing hands like a great shell of protection all of our days on this earth.

Unfortunately, nature is very much a now-you-see-it, now-you-don't affair. A fish flashes, then dissolves in the water before my eyes like so much salt. Deer apparently ascend bodily into heaven, the brightest oriole fades into leaves. These disappearances stun me into stillness and concentration; they say of nature that it conceals with a grand nonchalance, and they say of vision that it is a deliberate gift, ... For a week last September migrating red-winged blackbirds were feeding heavily down by the creek at the back of the house. One day I went out to investigate the racket: I walked up to a tree, an Osage orange, and a hundred birds flew away. They simply materialized out of the tree. I saw a tree, then a whisk of color, then a tree again. I walked closer and another hundred blackbirds took flight. Not a branch, not a twig budged: the birds were apparently weightless as well as invisible. Or, it was as if the leaves of the Osage orange had been freed from a spell in the form of red-winged blackbirds; they flew from the tree, caught my eye in the sky, and vanished. When I looked again at the tree the leaves had reassembled as if nothing had happened. Finally I walked directly to the trunk of the tree and a final hundred, the real diehards, appeared, spread, and vanished. How could so many hide in the tree without my seeing them? The Osage orange, unruffled, looked just as it had looked from the house, when three hundred red-winged blackbirds cried from its crown. I looked downstream where they flew, and they were gone. Searching, I couldn't spot one. I wandered downstream to force them to play their hand, but they'd crossed the creek and scattered. One show to a customer. These appearances catch at my throat; they are the free gifts, the bright coppers at the roots of trees.

During the Reformation, one of Martin Luther’s chief complaints about the Catholic Church was that it was full of corruption and fraud. He argued that the cult of the saints, in particular, was riddled with forged relics and superstitious practices. It is rumored that Luther’s epiphany about the Catholic Church came as he ascended the legendary Scala Sancta in Rome in 1510. These “Holy Stairs” are believed to have been the very steps on which Jesus ascended to be tried by Pilate in Jerusalem. To this day pilgrims who ascend the stairs on their knees are granted an indulgence that knocks nine years off their time in purgatory for each of the twenty-eight steps. Luther purportedly became so disillusioned with indulgences and relics after this event that he famously complained, “What lies there are about relics! . . . How does it happen that eighteen apostles are buried in Germany when Christ had only twelve?

Little Brother, an aspiring painter, saved up all his money and went to France, to surround himself with beauty and inspiration. He lived on the cheap, painted every day, visited museums, traveled to picturesque locations, bravely spoke to everyone he met, and showed his work to anyone who would look at it. One afternoon, Little Brother struck up a conversation in a café with a group of charming young people, who turned out to be some species of fancy aristocrats. The charming young aristocrats took a liking to Little Brother and invited him to a party that weekend in a castle in the Loire Valley. They promised Little Brother that this was going to be the most fabulous party of the year. It would be attended by the rich, by the famous, and by several crowned heads of Europe. Best of all, it was to be a masquerade ball, where nobody skimped on the costumes. It was not to be missed. Dress up, they said, and join us! Excited, Little Brother worked all week on a costume that he was certain would be a showstopper. He scoured Paris for materials and held back neither on the details nor the audacity of his creation. Then he rented a car and drove to the castle, three hours from Paris. He changed into his costume in the car and ascended the castle steps. He gave his name to the butler, who found him on the guest list and politely welcomed him in. Little Brother entered the ballroom, head held high. Upon which he immediately realized his mistake. This was indeed a costume party—his new friends had not misled him there—but he had missed one detail in translation: This was a themed costume party. The theme was “a medieval court.” And Little Brother was dressed as a lobster. All around him, the wealthiest and most beautiful people of Europe were attired in gilded finery and elaborate period gowns, draped in heirloom jewels, sparkling with elegance as they waltzed to a fine orchestra. Little Brother, on the other hand, was wearing a red leotard, red tights, red ballet slippers, and giant red foam claws. Also, his face was painted red. This is the part of the story where I must tell you that Little Brother was over six feet tall and quite skinny—but with the long waving antennae on his head, he appeared even taller. He was also, of course, the only American in the room. He stood at the top of the steps for one long, ghastly moment. He almost ran away in shame. Running away in shame seemed like the most dignified response to the situation. But he didn’t run. Somehow, he found his resolve. He’d come this far, after all. He’d worked tremendously hard to make this costume, and he was proud of it. He took a deep breath and walked onto the dance floor. He reported later that it was only his experience as an aspiring artist that gave him the courage and the license to be so vulnerable and absurd. Something in life had already taught him to just put it out there, whatever “it” is. That costume was what he had made, after all, so that’s what he was bringing to the party. It was the best he had. It was all he had. So he decided to trust in himself, to trust in his costume, to trust in the circumstances. As he moved into the crowd of aristocrats, a silence fell. The dancing stopped. The orchestra stuttered to a stop. The other guests gathered around Little Brother. Finally, someone asked him what on earth he was. Little Brother bowed deeply and announced, “I am the court lobster.” Then: laughter. Not ridicule—just joy. They loved him. They loved his sweetness, his weirdness, his giant red claws, his skinny ass in his bright spandex tights. He was the trickster among them, and so he made the party. Little Brother even ended up dancing that night with the Queen of Belgium. This is how you must do it, people.

Senlin cleared his throat and furrowed his brow. "Marya, I... I have a difficult time expressing certain... genuinely held feelings. I..." he swallowed and shook his head. This was not how he wanted the speech to go. She waited patiently, and he gathered his thoughts. "You've made it impossible for me to read a book in peace. When you're not here, I just gaze at the words until they tumble off the page into a puddle in my lap. Instead of reading, I sit there and review the hours of the day I spent in your company, and I am more charmed by that story than anything the author has scribbled down. I have never been lonely in my life, but you have made me lonely. When you are gone, I am a moping ruin. I thought I understood the world fairly well. But you have made it all mysterious again. And it's unnerving and frightening and wonderful, and I want it to continue. I want all your mysteries. And if I could, I would give you a hundred pianos. I would...

As explained above, those who believe in the theory of evolution think that a few atoms and molecules thrown into a huge vat could produce thinking, reasoning professors and university students; such scientists as Einstein and Galileo; such artists as Humphrey Bogart, Frank Sinatra and Luciano Pavarotti; as well as antelopes, lemon trees, and carnations. Moreover, as the scientists and professors who believe in this nonsense are educated people, it is quite justifiable to speak of this theory as "the most potent spell in history." Never before has any other belief or idea so taken away peoples' powers of reason, refused to allow them to think intelligently and logically, and hidden the truth from them as if they had been blindfolded. This is an even worse and unbelievable blindness than the totem worship in some parts of Africa, the people of Saba worshipping the Sun, the tribe of Prophet Ibrahim (as) worshipping idols they had made with their own hands, or the people of Prophet Musa (as) worshipping the Golden Calf. In fact, Allah has pointed to this lack of reason in the Qur'an. In many verses, He reveals that some peoples' minds will be closed and that they will be powerless to see the truth. Some of these verses are as follows: As for those who do not believe, it makes no difference to them whether you warn them or do not warn them, they will not believe. Allah has sealed up their hearts and hearing and over their eyes is a blindfold. They will have a terrible punishment. (Surat al-Baqara, 6-7) … They have hearts with which they do not understand. They have eyes with which they do not see. They have ears with which they do not hear. Such people are like cattle. No, they are even further astray! They are the unaware. (Surat al-A‘raf, 179) Even if We opened up to them a door into heaven, and they spent the day ascending through it, they would only say: "Our eyesight is befuddled! Or rather we have been put under a spell!" (Surat al-Hijr, 14-15)

Today, the relativity of time is a proven scientific fact. This was revealed by Einstein's theory of relativity during the early part of the 20th century. Until then, it was not known that time was relative, nor that it could change according to the circumstances. Yet, the renowned scientist Albert Einstein proved this fact by discovering the theory of relativity. He showed that time is dependent on mass and velocity. However, the Qur'an had already included information about time's being relative! Some verses about the subject read: … A day with your Lord is equivalent to a thousand years in the way you count. (Qur'an, 22:47) He directs the whole affair from heaven to Earth. Then it will again ascend to Him on a day whose length is a thousand years by the way you measure. (Qur'an, 32:5) The angels and the spirit ascend to Him in a day whose length is fifty thousand years. (Qur'an, 70:4) The fact that the relativity of time is so definitely mentioned in the Qur'an, which began to be revealed in 610, is more evidence that it is a divine book.

British ecologist Josephine Andrews, now affiliated with the anthropology department at Washington University, reports a case of primate infanticide by a female black lemur in Madagascar. She found that, after an attack by dogs and the subsequent death of the leading female, a fight ensued between two adult females neither of whom was “dominant.” As they fought, one female suddenly picked up the other female’s infant and “ran back up the mango tree with the screaming infant, shaking it violently from side to side in her mouth, smashing the rib cage, and then held the body while eating some of the entrails.” The mother of the dead infant became silent and, although she sat watching the body, she did not ascend the tree to investigate. For the next few days, the female who had lost her infant sat apart from the rest of the group. She did not eat with the others, but waited until they had moved away before feeding. From then on, the killer of the baby lemur and her infant led the troop. The mother of the dead baby trailed some distance behind them.

Abraham's bosom." Both designations were Talmudic, but adopted by Christ in # Lu 16:22 23:43 The blessed dead were with Abraham, they were conscious and were "comforted" # Lu 16:25 The believing malefactor was to be, that day, with Christ in "paradise." the lost were separated from the saved by a "great gulf fixed" # Lu 16:26 The representative man of the lost who are now in hades is the rich man of # Lu 16:19-31 He was alive, conscious, in the full exercise of his faculties, memory, etc., and in torment. (2) Hades since the ascension of christ. So far as the unsaved dead are concerned, no change of their place or condition is revealed in Scripture. At the judgment of the great white throne, hades will give them up, they will be judged, and will pass into the lake of fire # re 20:13,14 But a change has taken place which affects paradise. Paul was "caught up to the third heaven. . .into paradise" # 2Co 12:1-4 Paradise, therefore, is now in the immediate presence of God. It is believed that # Eph 4:8-10 indicates the time of the change. "When he ascended up on

But when he had served the god faithfully for eleven days, it sometimes happened that other powers gained the ascendancy over him, and he would be seized with a violent craving for the coarse enjoyment of gross pleasures. Then he would plunge into dissipations, feverish with that human thirst for self-destruction which yearns, when the blood burns as hotly as blood can burn, for degradation, perverseness, filth, and smut, with precisely the measure of strength possessed by another equally human longing, the longing to keep one's self greater than one's self and purer. In these moments there was but little that was rough and coarse enough for him, and when they had passed, it was long before he could regain his balance; for in truth these excesses were not natural to him; he was too healthy for them, too little poisoned by brooding. In a sense, they came as a rebound from his devotion to the higher spirits of his art, almost like a revenge, as though his nature had been violated by the pursuit of those idealistic aims which choice, aided by circumstances, had made his own.

The mice which haunted my house were not the common ones, which are said to have been introduced into the country, but a wild native kind not found in the village. I sent one to a distinguished naturalist, and it interested him much. When I was building, one of these had its nest underneath the house, and before I had laid the second floor, and swept out the shavings, would come out regularly at lunch time and pick up the crumbs at my feet. It probably had never seen a man before; and it soon became quite familiar, and would run over my shoes and up my clothes. It could readily ascend the sides of the room by short impulses, like a squirrel, which it resembled in its motions. At length, as I leaned with my elbow on the bench one day, it ran up my clothes, and along my sleeve, and round and round the paper which held my dinner, while I kept the latter close, and dodged and played at bopeep with it; and when at last I held still a piece of cheese between my thumb and finger, it came and nibbled it, sitting in my hand, and afterward cleaned its face and paws, like a fly, and walked away.

Give All to Love Give all to love; Obey thy heart; Friends, kindred, days, Estate, good-fame, Plans, credit and the Muse,— Nothing refuse. ’T is a brave master; Let it have scope: Follow it utterly, Hope beyond hope: High and more high It dives into noon, With wing unspent, Untold intent: But it is a god, Knows its own path And the outlets of the sky. It was never for the mean; It requireth courage stout. Souls above doubt, Valor unbending, It will reward,— They shall return More than they were, And ever ascending. Leave all for love; Yet, hear me, yet, One word more thy heart behoved, One pulse more of firm endeavor,— Keep thee to-day, To-morrow, forever, Free as an Arab Of thy beloved. Cling with life to the maid; But when the surprise, First vague shadow of surmise Flits across her bosom young, Of a joy apart from thee, Free be she, fancy-free; Nor thou detain her vesture’s hem, Nor the palest rose she flung From her summer diadem. Though thou loved her as thyself, As a self of purer clay, Though her parting dims the day, Stealing grace from all alive; Heartily know, When half-gods go, The gods arrive.

Alliance (Sonata) " Of dusty glances fallen to the ground or of soundless leaves burying themselves. Of metals without light, with the emptiness, with the absence of the suddenly dead day. At the tip of the hands the dazzlement of butterflies, the upflight of butterflies whose light has no end. You kept the trail of light, of broken beings that the abandoned sun, sinking, casts at the churches. Stained with glances, dealing with bees, your substance fleeing from unexpected flame precedes and follows the day and its family of gold. The spying days cross in secret but they fall within your voice of light. Oh mistress of love, in your rest I established my dream, my silent attitude. With your body of timid number, suddenly extended to the quantities that define the earth, behind the struggle of the days white with space and cold with slow deaths and withered stimuli, I feel your lap burn and your kisses travel shaping fresh swallows in my sleep. At times the destiny of your tears ascends like age to my forehead, there the waves are crashing, smashing themselves to death: their movement is moist, drifting, ultimate.

By midafternoon soft snow is falling, muffling four voices that rise from the cardinal points around the circle, north, south, east, and west,intoning names from registration lists obtained by Rainer from museum archives in Berlin--long lists that represent but tiny fractions of that fraction of new prisoners who survived, however briefly, the first selections on this platform and were tattooed with small blue numbers. The impeccable lists include city and country of origin, arrival date, and date of death, not infrequently on that same day or the next. Column after column, page after page, of the more common family names ascend softly from the circle of still figures to be borne away on gusts of wind-whirled snow. Schwartz, Herschel; Schwartz, Isaac A.; Schwartz, Isaac D.; Schwartz, Isidor--Who? Isidor? You too? The voices are all but inaudible as befits snuffed-out identities that exist only on lists, with no more reality than forgotten faces in old photo albums--Who's this bald guy in the back? Stray faces of no more significance than wind fragments of these names of long ago, of no more substance than this snowflake poised one moment on his pen before dissolving into voids beyond all Knowing. In Paradise 87-88

Kâlagani evidently knew this thinly-peopled region perfectly, and guided us across it most admirably. On the 29th September our train began to ascend the northern slope of the Vindyas, in order to reach the pass of Sirgour.   Hitherto we had met with no obstacle or difficulty, although this country is one of the worst in repute of all India, because it is a favourite retreat of criminals. Robbers haunt the highways, and it is here that the Dacoits carry on their double trade of thieves and poisoners. Great caution is desirable when travelling in this district.   Steam House was now about to penetrate the very worst part of the Bundelkund, namely, the mountainous region of the Vindhyas.   We were within about sixty miles of Jubbulpore, the nearest station on the railway between Bombay and Allahabad; it was no great distance, but we could not expect to get over the ground as quickly as we had done on the plains of Scind. Steep ascents, bad roads, rocky ground, sharp turnings, and narrow defiles. All these must be looked for, and would reduce the rate of our speed. It would be necessary to reconnoitre carefully our line of march, as well as the halting-places, and during both day and night keep a very sharp look-out.   Kâlagani

IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE: (1) NAY! I call to witness this land – (2) this land in which thou art free to dwell5215 – (3) and [I call to witness] parent and offspring:5216 (4) Verily, We have created man into [a life of] pain, toil, and trial.5217 (5) Does he, then, think that no one has power over him? (6) He boasts, “I have spent wealth abundant!”5218 (7) Does he, then, think that no one sees him?5219 (8) Have We not given him two eyes, (9) and a tongue, and a pair of lips,5220 (10) and shown him the two highways [of good and evil]? (11) But he would not try to ascend the steep uphill road.... (12) And what could make thee conceive what it is, that steep uphill road? (13) [It is] the freeing of one’s neck [from the burden of sin],5221 (14) or the feeding, upon a day of [one’s own] hunger, (15) of an orphan near of kin, (16) or of a needy [stranger] lying in the dust – (17) and being, withal, of those who have attained to faith, and who enjoin upon one another patience in adversity, and enjoin upon one another compassion. (18) Such are they that have attained to righteousness;5222 (19) whereas those who are bent on denying the truth of Our messages – they are such as have lost themselves in evil, (20) [with] fire closing in upon them.5223

There is another Christian theme with roots around the world: Christ’s death on the cross.  Christians would like to believe this story is unique, but evidence shows that in many details, Jesus Christ’s story is an updated version of the story of Krishna, Mithras, Horus, Quetzalcoatl, Dionysus, and many other sun-gods.  Many are born to a virgin around the winter solstice, their birth heralded in advance by a star.  Many had someone with a name like Herod or Herut out to kill them as a baby.  Many were baptized in water by someone who was later beheaded.  Many were tempted in the desert by Set or Satan, had twelve disciples and a last supper, cured blindness and leprosy, brought the dead back to life, and had titles like “King of Kings,” “Lord of Lords,” “Redeemer,” “Savior,” “Anointed One,” and “Son of God.”  (If interested in all the details, read Kersey Graves’ The World’s Sixteen Crucified Saviors or Suns of God by Achyra S.)   Various sun gods have died, descended into hell or the underworld, and were resurrected three days after being sacrificed to save humanity through a very temporary death on a cross, or the crossing of the four roads, or the crossing point of the Milky Way and the ecliptic.  This is the time and place at which they ascend to their father, the highest god, and receive great power and kingship over the earth.

The path of what was to come was awful. It was the enormous dying, a sea of blood. From it the new sun arose, awful and a reversal of that which we call day. We have seized the darkness and its sun will shine above us, bloody and burning like a great downfall. When I comprehended my darkness, a truly magnificent night came over me and my dream plunged me into the depths of the millennia, and from it my phoenix ascended. But what happened to my day? Torches were kindled, bloody anger and disputes erupted. As darkness seized the world, the terrible war arose and the darkness destroyed the light of the world, since it was incomprehensible to the darkness and good for nothing anymore. And so we had to taste Hell. I saw which vices the virtues of this time changed into, how your mildness became hard, your goodness became brutality; your love became hate, and your understanding became madness. Why did you want to comprehend the darkness! But you had to or else it would have seized you. Happy the man who anticipates this grasp. Did you ever think of the evil in you? Oh, you spoke of it, you mentioned it, and you confessed it smilingly; as a generally human vice, or a recurring misunderstanding. But did you know 1 what evil is, and that it stands precisely right behind your virtues, that it is also your virtues themselves, as their inevitable substance?7! You locked Satan in the abyss for a millennium, and when the millennium had passed, you laughed at him, since he had become a children's fairy tale.72 But if the dreadful great one raises his head, the world winces. The most extreme coldness draws near. With horror you see that you are defenseless, and that the army of your vices falls powerless to its knees. With the power of daimons, you seize the evil, and your virtues cross over to him. You are completely alone in this struggle, since your Gods have become deaf You do not know which devils are greater, your vices, or your virtues. But ofone thing you are certain, that virtues and vices are brothers. 73We need the coldness of death to see clearly. Life wants to live and to die, to begin and to end.74 You are not forced to live eternally; but you can also die, since there is a will in you for both. Life and death must strike a balance in your existence.75 Today's men need a large slice of death, since too much incorrectness lives in them, and too much correctness died in them. What stays in balance is correct, what disturbs balance is incorrect. But if balance has been attained, then that which preserves it is incorrect and that which disturbs it is correct. Balance is at once life and death. For the completion of life a balance with death is fitting. If I accept death, then my tree greens, since dying increases life. If I plunge into the death encompassing the world, then my buds break open. How much our life needs death!

I believe creeds aren't worth the paper they are written on...But I still believe in God. I believe that if you look at my life, you'll only sometimes see what I believe. I believe that if we have two coats, we should give one away (though I don't do it). Today I don't believe in anything; tomorrow who knows. I sometimes believe in God- one who existed before time, beyond gender or fathom. Maker of heaven and earth and ginger (all good things), whales, two-hundred-foot cliffs, cloud banks, shipwrecks, And in Jesus Christ, God's only Son our Lord, Who was conceived by the Holy Ghost- how? Born of a fourteen-year-old, Mary, scared out of her wits. Was crucified, dead, and buried, and I used to believe in the penal substitution theory of atonement, but now I just see a violent death and struggle to see how violence can ever be redemptive... He descended into hell, or was hell all around him all the time? The third day he rose again from the dead. He ascended into safety of abstraction, away from having to feel this, from dealing with this, And sits, maybe sprawls, on the right hand of God the Father Almighty. I believe in me; I believe in the Spirit, Sophia, wisdom... The holy catholic (i.e., everybody) Church; The Communion of saints; does this mean me? LOVE The Forgiveness of sins (but I still feel shame); (don't you?) The Resurrection of the body. I believe in singing the body electric And the life everlasting, A life we find right here in our midst

Images surround us; cavorting broadcast in the minds of others, we wear the motley tailored by their bad digestions, the shame and failure, plague pandemics and private indecencies, unpaid bills, and animal ecstasies remembered in hospital beds, our worst deeds and best intentions will not stay still, scolding, mocking, or merely chattering they assail each other, shocked at recognition. Sometimes simplicity serves, though even the static image of Saint John Baptist received prenatal attentions (six months along, leaping for joy in his mother's womb when she met Mary who had conceived the day before): once delivered he stands steady in a camel's hair loincloth at a ford in the river, morose, ascetic on locusts and honey, molesting passers-by, upbraiding the flesh on those who wear it with pleasure. And the Nazarene whom he baptized? Three years pass, in a humility past understanding: and then death, disappointed? unsuspecting? and the body left on earth, the one which was to rule the twelve tribes of Israel, and on earth, left crying out—My God, why dost thou shame me? Hopelessly ascendant in resurrection, the image is pegged on the wind by an epileptic tentmaker, his strong hands stretch the canvas of faith into a gaudy caravanserai, shelter for travelers wearied of the burning sand, lured by forgetfulness striped crimson and gold, triple-tiered, visible from afar, redolent of the east, and level and wide the sun crashes the fist of reality into that desert where the truth still walks barefoot.

Now, insurrection is an art quite as much as war or any other, and subject to certain rules of proceeding, which, when neglected, will produce the ruin of the party neglecting them. Those rules, logical deductions from the nature of the parties and the circumstances one has to deal with in such a case, are so plain and simple that the short experience of 1848 had made the Germans pretty well acquainted with them. Firstly, never play with insurrection unless you are fully prepared to face the consequences of your play. Insurrection is a calculus with very indefinite magnitudes, the value of which may change every day; the forces opposed to you have all the advantage of organization, discipline, and habitual authority: unless you bring strong odds against them you are defeated and ruined. Secondly, the insurrectionary career once entered upon, act with the greatest determination, and on the offensive. The defensive is the death of every armed rising; it is lost before it measures itself with its enemies. Surprise your antagonists while their forces are scattering, prepare new successes, however small, but daily; keep up the moral ascendancy which the first successful rising has given to you; rally those vacillating elements to your side which always follow the strongest impulse, and which always look out for the safer side; force your enemies to a retreat before they can collect their strength against you; in the words of Danton, the greatest master of revolutionary policy yet known, de l'audace, de l'audace, encore de l'audace!

On the origin of religions. How can a person regard his own opinion about things as a revelation? This is the problem of the origin of religions: on each occasion there was a person to hand in whom this phenomenon was possible. The precondition is that he already believed in the fact of revelation. Then, one day, he suddenly acquires his new idea, and the happiness engendered by a great hypothesis encompassing the universe and all existence enters his consciousness with such force he does not dare to consider himself the creator of such happiness and ascribes the cause of it, and again the cause of the cause of this new idea to his god: as his god's revelation. How should a man be the originator of such great joy! that is the pessimistic doubt which fills him. And other secret levers are at work within him, too: for example, one strengthens an opinion in one's own estimation when one feels it to be a revelation, one therewith abolishes its hypothetical nature, one removes it from all criticism, indeed from all doubt, one makes it holy. One thus debases oneself to the status of an organon, to be sure, but our idea, as an idea of god's, will in the end be victorious the feeling that with this idea one will finally prove the victor gains ascendancy over the feeling of debasement. Another feeling, too, is playing its game in the background: if one exalts what one has produced above oneself, and seems to be disregarding one's own worth, this is nonetheless attended by a rejoicing of paternal love and paternal pride which compensates, and more than compensates, for everything.

Blessed Man” is a tribute to Updike’s tenacious maternal grandmother, Katherine Hoyer, who died in 1955. Inspired by an heirloom, a silver thimble engraved with her initials, a keepsake Katherine gave to John and Mary as a wedding present (their best present, he told his mother), the story is an explicit attempt to bring her back to life (“O Lord, bless these poor paragraphs, that would do in their vile ignorance Your work of resurrection”), and a meditation on the extent to which it’s possible to recapture experience and preserve it through writing. The death of his grandparents diminished his family by two fifths and deprived him of a treasured part of his past, the sheltered years of his youth and childhood. Could he make his grandmother live again on the page? It’s certainly one of his finest prose portraits, tender, clear-eyed, wonderfully vivid. At one point the narrator remembers how, as a high-spirited teenager, he would scoop up his tiny grandmother, “lift her like a child, crooking one arm under her knees and cupping the other behind her back. Exultant in my height, my strength, I would lift that frail brittle body weighing perhaps a hundred pounds and twirl with it in my arms while the rest of the family watched with startled smiles of alarm.” When he adds, “I was giving my past a dance,” we hear the voice of John Updike exulting in his strength. Katherine takes center stage only after an account of the dramatic day of her husband’s death. John Hoyer died a few months after John and Mary were married, on the day both the newlyweds and Mary’s parents were due to arrive in Plowville. From this unfortunate coincidence, the Updike family managed to spin a pair of short stories. Six months before he wrote “Blessed Man,” Updike’s mother had her first story accepted by The New Yorker. For years her son had been doing his filial best to help get her work published—with no success. In college he sent out the manuscript of her novel about Ponce de León to the major Boston publishers, and when he landed at The New Yorker he made sure her stories were read by editors instead of languishing in the slush pile. These efforts finally bore fruit when an editor at the magazine named Rachel MacKenzie championed “Translation,” a portentous family saga featuring Linda’s version of her father’s demise. Maxwell assured Updike that his colleagues all thought his mother “immensely gifted”; if that sounds like tactful exaggeration, Maxwell’s idea that he could detect “the same quality of mind running through” mother and son is curious to say the least. Published in The New Yorker on March 11, 1961, “Translation” was signed Linda Grace Hoyer and narrated by a character named Linda—but it wasn’t likely to be mistaken for a memoir. The story is overstuffed with biblical allusion, psychodrama, and magical thinking, most of it Linda’s. She believes that her ninety-year-old father plans to be translated directly to heaven, ascending like Elijah in a whirlwind, with chariots of fire, and to pass his mantle to a new generation, again like Elijah. It’s not clear whether this grand design is his obsession, as she claims, or hers. As it happens, the whirlwind is only a tussle with his wife that lands the old folks on the floor beside the bed. Linda finds them there and says, “Of all things. . . . What are you two doing?” Her father answers, his voice “matter-of-fact and conversational”: “We are sitting on the floor.” Having spoken these words, he dies. Linda’s son Eric (a writer, of course) arrives on the scene almost immediately. When she tells him, “Grampy died,” he replies, “I know, Mother, I know. It happened as we turned off the turnpike. I felt

Thrasher" They were hiding behind hay bales, They were planting in the full moon They had given all they had for something new But the light of day was on them, They could see the thrashers coming And the water shone like diamonds in the dew. And I was just getting up, hit the road before it's light Trying to catch an hour on the sun When I saw those thrashers rolling by, Looking more than two lanes wide I was feelin' like my day had just begun. Where the eagle glides ascending There's an ancient river bending Down the timeless gorge of changes Where sleeplessness awaits I searched out my companions, Who were lost in crystal canyons When the aimless blade of science Slashed the pearly gates. It was then I knew I'd had enough, Burned my credit card for fuel Headed out to where the pavement turns to sand With a one-way ticket to the land of truth And my suitcase in my hand How I lost my friends I still don't understand. They had the best selection, They were poisoned with protection There was nothing that they needed, Nothing left to find They were lost in rock formations Or became park bench mutations On the sidewalks and in the stations They were waiting, waiting. So I got bored and left them there, They were just deadweight to me Better down the road without that load Brings back the time when I was eight or nine I was watchin' my mama's T.V., It was that great Grand Canyon rescue episode. Where the vulture glides descending On an asphalt highway bending Thru libraries and museums, galaxies and stars Down the windy halls of friendship To the rose clipped by the bullwhip The motel of lost companions Waits with heated pool and bar. But me I'm not stopping there, Got my own row left to hoe Just another line in the field of time When the thrasher comes, I'll be stuck in the sun Like the dinosaurs in shrines But I'll know the time has come To give what's mine. Neil Young, Rust Never Sleeps (1979)

The wedding of David and Michal was a glorious affair. Though Saul was normally stingy with his money, he was not so with his daughters. Michal had started the day with a bath followed by a bodily anointing of oil. She wore a linen and silk dress with embroidered cloth of Phoenician purple. Her hair was brushed to a soft perfection and placed beneath her Tyrian style crown of gold. She was bedecked with gold and silver jewelry from Egypt. Bracelets, necklaces, ear coverings and a ring on her nose. She walked through the Gibeah streets in fine calf leather sandals, surrounded by a cadre of dozens of virgin bridesmaid companions dressed in white linen. A band of minstrels led her with rejoicing on tambourine, flute, and lyre. She felt like a queen. She would be a queen one day. She knew that she was marrying the mightiest warrior in all of Israel. The gibborim who had killed the giant Rephaim Philistine, who her own father, the anointed warrior king, could not conquer. All she could think of the entire journey to the palace were the lyrics she first heard her from the lips of her bridegroom upon their first acquaintance. She had never forgot them. They were burned into her heart. He had sung a song of virginal submission to a manly king as a sample of his musical talent to her father. But she knew he had sung those words for her. She knew by the look in his eyes, his unquenchable stare of desire for her. It was like a prophecy. Now those words were coming true, she was going to be living them out any moment. Hear, O daughter, and consider, and incline your ear: forget your people and your father’s house, and the king will desire your beauty. Since he is your lord, bow to him. The people of Israel lined the streets and cheered their beautiful princess as she approached the entranceway to the palace. She could feel her heart pounding out of her chest. Would he sing to her on their wedding night? Would he seduce her with his musical talent before he ravished her? All glorious is the princess in her chamber, with robes interwoven with gold. In many-colored robes she is led to the king, with her virgin companions following behind her. With joy and gladness they are led along as they enter the palace of the king.

The Nobel Prize winner Elie Wiesel had lived only for God during his childhood in Hungary; his life had been shaped by the disciplines of the Talmud, and he had hoped one day to be initiated into the mysteries of Kabbalah. As a boy, he was taken to Auschwitz and later to Buchenwald. During his first night in the death camp, watching the black smoke coiling to the sky from the crematorium where the bodies of his mother and sister were to be thrown, he knew that the flames had consumed his faith forever. He was in a world which was the objective correlative of the Godless world imagined by Nietzsche. “Never should I forget that nocturnal silence which deprived me, for all eternity, of the desire to live,” he wrote years later. “Never shall I forget these moments which murdered my God and my soul and turned my dreams to dust.”33 One day the Gestapo hanged a child. Even the SS were disturbed by the prospect of hanging a young boy in front of thousands of spectators. The child who, Wiesel recalled, had the face of a “sad-eyed angel,” was silent, lividly pale and almost calm as he ascended the gallows. Behind Wiesel, one of the other prisoners asked: “Where is God? Where is He?” It took the child half an hour to die, while the prisoners were forced to look him in the face. The same man asked again: “Where is God now?” And Wiesel heard a voice within him make this answer: “Where is He? Here He is—He is hanging here on this gallows.”34 Dostoevsky had said that the death of a single child could make God unacceptable, but even he, no stranger to inhumanity, had not imagined the death of a child in such circumstances. The horror of Auschwitz is a stark challenge to many of the more conventional ideas of God. The remote God of the philosophers, lost in a transcendent apatheia, becomes intolerable. Many Jews can no longer subscribe to the biblical idea of God who manifests himself in history, who, they say with Wiesel, died in Auschwitz. The idea of a personal God, like one of us writ large, is fraught with difficulty. If this God is omnipotent, he could have prevented the Holocaust. If he was unable to stop it, he is impotent and useless; if he could have stopped it and chose not to, he is a monster. Jews are not the only people who believe that the Holocaust put an end to conventional theology.

WALKING WITH ANGELS IN THE COOL OF THE DAY A short time later I felt someone poke me hard in the left arm. I turned to see who it was, but there was no one there. At the time, I dismissed it and returned my attention to my thoughts. After a minute I was poked again, only this time the poke was accompanied with an audible voice! The Holy Spirit said, “I want to go for a walk with you in the cool of the day.” I jumped up totally flabbergasted. I quickly left the room and grabbed my coat, telling everyone that I was going for a walk in the “cool of the day.” It just happened to be minus 12 degrees Fahrenheit (or minus 24 Celsius)! The moment I walked out the door, the presence of the Holy Spirit fell upon me, and I began to weep again. The tears were starting to freeze on my cheeks, but I did not mind. God began to talk to me in an audible voice. I was walking through the streets of Botwood in the presence of the Holy Ghost. I could also sense that many angels were accompanying us. The angels were laughing and singing as we strolled along the snow-covered streets. It was about 8:00 A.M. The Holy Spirit led me along a road which was on the shore of the North Atlantic Ocean. For the first time since leaving the house, I began to notice that it was very cold. However, it was worth it to be in the presence of the Lord. I was directed to a small breezeway that leads out over the Bay of Exploits (this name truly proved to be quite prophetic) to a tiny island called Killick Island. As we were walking across the breezeway, the wind was whipping off the ocean at about 40 knots. Combined with the negative temperature, the wind was turning my skin numb, and my tears had crystallized into ice on my face and mustache. THE CITY OF REFUGE I said, “Holy Spirit, it is really cold out here, and my face is turning numb.” The Lord replied, “Do not fear; when we get onto this island, there will be a city of refuge.” I had no idea what a city of refuge was, but I hoped that it would be warm and safe. (See Numbers 35:25.) The winter’s day had turned even colder and grayer; there was no sun, and the dark gray sky was totally overcast. Snow was falling lightly, and being blown about by a brisk wind. As we walked onto Killick Island, it got even colder and windier. The Holy Spirit whispered to me, “Do not fear; the city of refuge is just up these steps, hidden in those fir trees.” When I ascended a few dozen steps, I saw a small stand of fir trees to the left. Just before I stepped into the middle of them, a shaft of brilliant bright light, a lone sunbeam, cracked the sky to illuminate the city of refuge. When I entered the little circle of fir trees, what the Holy Spirit had called a “city of refuge,” I encountered the manifest glory of God. Angels were everywhere. It was 8:50 A.M. As we entered, I walked through some kind of invisible barrier. Surprisingly, inside the city of refuge, the temperature was very pleasant, even warm. The bright beam of sunlight slashed into the cold, gray atmosphere. As this heavenly light hit the fresh snow, there appeared to be rainbows of colors that seemed to radiate from the trees, tickling my eyes. Suddenly, the Holy Spirit began to ask me questions. The Lord asked me to “describe what you are seeing.” Every color of the rainbow seemed to dance from the tiny snowflakes as they slowly drifted

And if you wish to receive of the ancient city an impression with which the modern one can no longer furnish you, climb—on the morning of some grand festival, beneath the rising sun of Easter or of Pentecost—climb upon some elevated point, whence you command the entire capital; and be present at the wakening of the chimes. Behold, at a signal given from heaven, for it is the sun which gives it, all those churches quiver simultaneously. First come scattered strokes, running from one church to another, as when musicians give warning that they are about to begin. Then, all at once, behold!—for it seems at times, as though the ear also possessed a sight of its own,—behold, rising from each bell tower, something like a column of sound, a cloud of harmony. First, the vibration of each bell mounts straight upwards, pure and, so to speak, isolated from the others, into the splendid morning sky; then, little by little, as they swell they melt together, mingle, are lost in each other, and amalgamate in a magnificent concert. It is no longer anything but a mass of sonorous vibrations incessantly sent forth from the numerous belfries; floats, undulates, bounds, whirls over the city, and prolongs far beyond the horizon the deafening circle of its oscillations. Nevertheless, this sea of harmony is not a chaos; great and profound as it is, it has not lost its transparency; you behold the windings of each group of notes which escapes from the belfries. You can follow the dialogue, by turns grave and shrill, of the treble and the bass; you can see the octaves leap from one tower to another; you watch them spring forth, winged, light, and whistling, from the silver bell, to fall, broken and limping from the bell of wood; you admire in their midst the rich gamut which incessantly ascends and re-ascends the seven bells of Saint-Eustache; you see light and rapid notes running across it, executing three or four luminous zigzags, and vanishing like flashes of lightning. Yonder is the Abbey of Saint-Martin, a shrill, cracked singer; here the gruff and gloomy voice of the Bastille; at the other end, the great tower of the Louvre, with its bass. The royal chime of the palace scatters on all sides, and without relaxation, resplendent trills, upon which fall, at regular intervals, the heavy strokes from the belfry of Notre-Dame, which makes them sparkle like the anvil under the hammer. At intervals you behold the passage of sounds of all forms which come from the triple peal of Saint-Germain-des-Prés. Then, again, from time to time, this mass of sublime noises opens and gives passage to the beats of the Ave Maria, which bursts forth and sparkles like an aigrette of stars. Below, in the very depths of the concert, you confusedly distinguish the interior chanting of the churches, which exhales through the vibrating pores of their vaulted roofs. Assuredly, this is an opera which it is worth the trouble of listening to. Ordinarily, the noise which escapes from Paris by day is the city speaking; by night, it is the city breathing; in this case, it is the city singing. Lend an ear, then, to this concert of bell towers; spread over all the murmur of half a million men, the eternal plaint of the river, the infinite breathings of the wind, the grave and distant quartette of the four forests arranged upon the hills, on the horizon, like immense stacks of organ pipes; extinguish, as in a half shade, all that is too hoarse and too shrill about the central chime, and say whether you know anything in the world more rich and joyful, more golden, more dazzling, than this tumult of bells and chimes;—than this furnace of music,—than these ten thousand brazen voices chanting simultaneously in the flutes of stone, three hundred feet high,—than this city which is no longer anything but an orchestra,—than this symphony which produces the noise of a tempest.

We were driving up to Palos Verdes from Long Beach after a day of second grade. I was eight years old. I had written, illustrated, and turned in a story that required my grandmother’s presence at school, a substitution for my mother who was always at work. We met with Sister Mary, the principal, and Sister Bernadette, the nice one, and the school nurse. As we drove home, my grandmother asked me to read the offending piece aloud. In the story, it is an October night. Five girls are invited to a slumber party. Each girl has a defining characteristic: one of them is sporty, one is brainy, one is shy, one of them is the most beautiful and the leader. One of them is the orphan. During the slumber party the girls play with a Ouija board and detect the existence of spirits. They perform a séance to entreat the spirits to come closer. They perform “Light as a Feather, Stiff as a Board,” lifting the Orphan with their fingertips because she is the smallest. All the lights go out and she ascends toward the ceiling. They are successful. The Orphan drops down to the floor, unconscious. She wakes up and realizes that she is not alone. She has been possessed by an evil spirit, her twin who died when they were in the womb. The Evil Twin begins to twist her thoughts, then her words. The Orphan knows it will make her do awful things, turn her into someone she doesn’t want to be. She goes to the kitchen, where the mother of one of the girls is cooking. The Evil Twin tells her to pick up a knife. The Orphan picks it up. The Evil Twin tells her to use the knife to kill the mother, then her friends. The Orphan stabs herself in the chest instead. The End, I said. I watched for my grandmother’s reaction. From this vantage point it doesn’t take a psychologist to see how terrified I was by what might seize me. There was already a split in me: disorder, abandonment. I leaned into the gothic to illustrate what I couldn’t articulate. At eight years old, I unconsciously understood the function of symbols. I mimicked my favorite writer, Poe, but with this story I had taken the perilous and grandiose first step of making it my own. Did I already know that art could make sense of madness? Did my grandmother? Her navy Cadillac was at a stoplight. There was a Pavilions supermarket behind her, a row of eucalyptus trees, an air-conditioned stream through the car that made my nose run. She looked at me, so directly I flinched, and she said, Never stop writing.

Instead of searching for the essence of the Qur’an and embracing it as a whole, however, the bigots single out a specific verse or two, giving priority to the divine commands that they deem to be in tune with their fearful minds. They keep reminding everyone that on the Day of Judgment all human beings will be forced to walk the Bridge of Sirat, thinner than a hair, sharper than a razor. Unable to cross the bridge, the sinful will tumble into the pits of hell underneath, where they will suffer forever. Those who have led a virtuous life will make it to the other end of the bridge, where they will be rewarded with exotic fruits, sweet waters, and virgins. This, in a nutshell, is their notion of afterlife. So great is their obsession with horrors and rewards, flames and fruits, angels and demons, that in their itch to reach a future that will justify who they are today they forget about God! Don’t they know one of the forty rules? Hell is in the here and now. So is heaven. Quit worrying about hell or dreaming about heaven, as they are both present inside this very moment. Every time we fall in love, we ascend to heaven. Every time we hate, envy, or fight someone, we tumble straight into the fires of hell. This is what Rule Number Twenty-five is about.

Hakim records on the authority of Jabir that the Prophet (sallallahu ‘alayhi wa sallam) said that Jibril said, “A servant worshipped Allah on the top of a mountain, in the middle of an ocean, for five hundred years. Then he asked his Lord to let him die in the state of prostration. We used to pass by him each time we would descend and ascend and we would find written in the (pre-eternal knowledge) that he would be resurrected on the Day of Judgment and would stand before Allah, Mighty and Magnificent. The Lord would say, ‘Enter My servant into Paradise by virtue of My mercy.’ The servant will say, ‘My Lord, rather by virtue of my deeds!’ This will happen three times, then Allah will say to His angels, ‘Weigh my favours against his deeds,’ and they will find that the blessing of sight alone takes up all the deeds he did during his five hundred years of worship, with the other bodily blessings still remaining. He will say, ‘Enter My servant into the Fire!’ He will be dragged towards the Fire and will cry out, ‘Enter me into Paradise by virtue of Your mercy! Enter me into Paradise by virtue of Your mercy!’ Thereupon he shall enter Paradise.” Jibril went on to say, “Muhammad, things only happen by the mercy of Allah.” [Hakim #7637]

Hell is in the here and now. So is heaven. Quit worrying about hell or dreaming about heaven, as they are both present inside this very moment. Every time we fall in love, we ascend to heaven. Every time we hate, envy, or fight someone, we tumble straight into the fires of hell.” ― Elif Shafak ― The Forty Rules of Love

I tell myself that these tiny scraps of relief and convenience and advantage will eventually accumulate into something transformative--that one day I will ascend to an echelon where I won’t have to compromise aymore ,where I can really behave thoughtfully, where some imaginary future actions will cancel out all the self-interested scrabbling that came before. This is a useful fantasy, I think, but it’s a fantasy. We are what we do, and we do what we’re used to, and like so many people in my generation, I was raised from adolescence to this fragile, frantic, unstable adulthood on a relentless demonstration that scamming pays.

. The only difference between the kingdom today and the kingdom that we will know in the future is its visibility. Jesus is King right now. He holds the highest governmental office in the universe because He has been elevated to that position by God, which is at the heart of the Apostles’ Creed: “[He] suffered under Pontius Pilate, was crucified, dead and buried…. The third day he rose again from the dead. He ascended into heaven and sits on the right hand of God the Father Almighty.” To be at the right hand of God is to be in the position of authority, by which He rules not just the church but also the world. That is why the church cries, “Hallelujah!” Our Messiah is not only our Prophet and Priest but also our King.

It was at the moment when earth most needed a savior that Christ was born in Bethlehem. But I’d dare say that it was also the moment when God most felt the need for men to be saved. The religious leaders of the day — those who were entrusted with ushering men to God — had instead become gatekeepers, blocking men’s path. It was at the point in history when the greatest barriers had been erected to keep men from God — that was the fullness of time. God felt the pangs of separation from his beloved creation. When humanity sought for God but could not reach Him, God came to man.

spirits, sent forth to minister for them who shall be heirs of salvation?" Hebrews 1:14 Angels are the unseen attendants of the saints of God; they bear us up in their hands, lest we dash our foot against a stone. Loyalty to their Lord leads them to take a deep interest in the children of his love; they rejoice over the return of the prodigal to his father's house below, and they welcome the advent of the believer to the King's palace above. In olden times the sons of God were favoured with their visible appearance, and at this day, although unseen by us, heaven is still opened, and the angels of God ascend and descend upon the Son of man, that they may visit the heirs of salvation. Seraphim still fly with live coals from off the altar to touch the lips of men greatly beloved. If our eyes could be opened, we should see horses of fire and chariots of fire about the servants of the Lord; for we have come to an innumerable company of angels, who are all watchers and protectors of the seed-royal. Spenser's line is no poetic fiction, where he sings-- "How oft do they with golden pinions cleave The flitting skies, like flying pursuivant Against foul fiends to aid us militant!" To what dignity are the chosen elevated when the brilliant courtiers of heaven become their willing servitors! Into what communion are we raised since we have intercourse with spotless celestials! How well are we defended since all the twenty- thousand chariots of God are armed for our deliverance! To whom do we owe all this? Let the Lord Jesus Christ be forever endeared to us, for through him we are made to sit in heavenly places far above principalities and powers.

In melodies of longing, my heart does play, A saxophonist's soul, in love's ballet. Our meetings planned, yet fate intervenes, A cosmic dance, behind the scenes. His saxophone whispers in the midnight air, Each note a promise, a love affair. Yet life's interruptions, a relentless rhyme, But through the strains, love stands the test of time. In dreams, I see his star ascending high, Prosperity blooms beneath the sky. His saxophone weaves dreams untold, A symphony of success, a story to unfold. I yearn for his pain to gently sway, In the cadence of a brighter day. For within my love, a healing balm, To soothe his soul, bring tranquil calm. As dreams align, and stars align, May his saxophone play a melody divine. In the crescendo of life, may joy take flight, And love's song serenade the darkest night.

I tune in to all the people I’ll see and meet and interact with in the future, through my blogs, teleclasses, radio shows, podcasts, emails, social media, and keynotes. I feel a connection with everyone in my future and everyone in my past. I feel love flowing from my heart to all of them. I carry within me the indelible imprint of that time spent in communion with the infinite. I know that it will infuse my whole day, elevating my mind to a level at which it would never be capable of functioning unless I had centered myself at the start of the day. The insights and ideas that arise in and after meditation are usually at a level of brilliance far above that of which I am capable in my ordinary waking consciousness. From this elevated perspective I’m making connections in a way that my ordinary consciousness cannot match. I know I will find solutions, solve problems, and experience breakthroughs that I would never have had were my daily activities not infused with the wisdom, creativity, clarity, and joy of Bliss Brain. This produces a fundamentally different life from one lived at the level of ordinary consciousness. I lived at that address for a long time before I discovered the ecstasy of connection with the infinite. At that level of ordinary reality, I believed my fears were real. I believed that my limitations were objective facts. I believed that who I was today was determined by my past experiences. My mind was trapped in a small subset of possibilities. Now that I know that the expansive state is possible, and that I can reach it in meditation every day, I see limitless possibilities. I’m no longer stuck in that small local mind that sees problems as real and limitations as facts. When I move into Bliss Brain, I see vistas of possibility in which those problems and limitations cease to exist. They are only real at that limited level of mind, and they disappear when you consciously choose to ascend your awareness to the level of infinite nonlocal mind. You then bring the solutions and possibilities of that level back down to your daily walk through life. This creates a completely different experience than a life trapped in the confinement of local mind.

The longer he stayed in this town, the less he was finding out. The point of diminishing returns was fast approaching. Yet now, as the trail ascended, as snowlines drew near and the wind became sovereign, he found himself waiting for some split-second flare out there at the edges of what he could see, a white horse borne against the sky, a black rush of hair streaming unruly as the smoke that marbles the flames of Perdition.

The words of Socrates, writing on this very subject, about A.D. 450, are these: "Those who inhabit the princely city of Rome fast together before Easter three weeks, excepting the Saturday and Lord's-day." But at last, when the worship of Astarte was rising into the ascendant, steps were taken to get the whole Chaldean Lent of six weeks, or forty days, made imperative on all within the Roman empire of the West. The way was prepared for this by a Council held at Aurelia in the time of Hormisidas, Bishop of Rome, about the year 519, which decreed that Lent should be solemnly kept before Easter.

Just as we received the radio message, a group of Sherpas came running down the valley toward us. They were dragging something, which turned out to be Makalu Gau, whose feet had been destroyed by the cold. He could not stand. Now we had a problem. We talked about it, and I told the others that I couldn’t get on the helicopter and leave Makalu. I think that was the right thing to do, but that wasn’t why I said it. I didn’t want to second-guess myself every day for the rest of my life. Then we saw the Squirrel. The shiny green machine rose directly above us, and moved up the valley, ascended toward us and then just disappeared off the face. I thought to myself, This guy is not stupid. This was a supremely dumb idea. If he puts the machine down for any reason and cannot take off, he is a dead man. He’s got to know that. He was up there in civilian clothes. He was not a climber. He did not have the clothing. He did not have the experience. He did not have the skills. He’d be trapped above the Khumbu Icefall, two thousand of the most vicious feet of real estate on earth. Altitude sickness would kill him before he could walk out of there.

Only through absolute submission can the soul ascend through dance.

Luke mentioned that he wrote to Theophilus previously about Jesus and all that he did (the Gospel of Luke).   After his resurrection, Jesus appeared to his disciples for forty days, convincing the people he was alive.  He told them to wait in Jerusalem for the Holy Spirit and that they would be his witnesses in Jerusalem, Judea, Samaria and to the ends of the earth.   After that, Jesus ascended into heaven.  An angel asked the disciples why they were standing around.  Jesus would be back.  So the apostles casted lots to replace Judas, who had died in a field, and Matthias was chosen.

In Luke 24:1–53, Jesus’ resurrection, all of his appearances, and his ascension to heaven are narrated as though having occurred on that Sunday. That Luke compressed the events in this manner is clear, since in the sequel to his Gospel, Luke says Jesus appeared to his disciples over a period of forty days before ascending to heaven (Acts 1:3–9).

Eventually Washington ordered his doctors to cease their barbarisms and let him go in peace. “Doctor, I die hard,” he muttered, “but I am not afraid to go.” Then he gave an intriguing final instruction to Lear: “I am just going. Have me decently buried, and do not let my body be put into the Vault in less than two days after I am dead. . . . Do you understand me?” Washington believed that several apparently dead people, perhaps including Jesus, had really been buried alive, a fate he wished to avoid. His statement also calls attention to a missing presence at the deathbed scene: there were no ministers in the room, no prayers uttered, no Christian rituals offering the solace of everlasting life. The inevitable renderings of Washington’s death by nineteenth-century artists often added religious symbols to the scene, frequently depicting his body ascending into heaven surrounded by a chorus of angels. The historical evidence suggests that Washington did not think much about heaven or angels; the only place he knew his body was going was into the ground, and as for his soul, its ultimate location was unknowable. He died as a Roman stoic rather than a Christian saint.

TROMPE L’OEIL What you understand no longer matters: the rain beats its steady solo on the roof and you can hear the saints assenting, “Get that jazz!” while the old dropped drumsticks clatter on, unowned. Or else the sky is empty, blue on blue, ascending towards an unremitting cold—trompe l’oeil, all this azure the atmosphere’s trick. You think you can hold on to it, but erosion cups the garden into being. Look at the alley there, between the buildings: how the motes dance down, slip between gravity and air. See how the sliding days silt in with seeing, drown.

The Bible presents the creatures in an ascending order. Heaven is lower than earth. The heavenly light-givers lack life; they are lower than the lowliest living beast; they serve the living creatures, which are to be found only beneath heaven; they have been created in order to rule over day and night: they have not been made in order to rule over the earth, let alone over man.

The night was silent, dreadfully silent. But it was a silence that roared in my ears. At a distance across the lake stood the Shankaracharya Hill, symbolizing our inner vitality — the volcanic vitality that has now cooled inside the rock that bears the name of the great recreator of Indian cultural unity and who, like a Colossus, strode in the tenth century from Kanyakumari, "the lotus feet of the Divine Mother," to Kashmir, "the crown of India," and ascended this hill to pray at the little Shiva temple that came into existence between 2629 B.C. and 2564 B.C. and then proceeded to consecrate the Holy Cave of Amarnath. Did this symbol of our innate strength have any meaning for our leadership of the day? Did it realize that India today required a new welding force — another cultural renaissance, another social and moral vision, which should stand like a Shankara's rock against the forces of decline and disintegration?