Aspects Of Life Quotes

The saddest aspect of life right now is that science gathers knowledge faster than society gathers wisdom.

I think it only makes sense to seek out and identify structures of authority, hierarchy, and domination in every aspect of life, and to challenge them; unless a justification for them can be given, they are illegitimate, and should be dismantled, to increase the scope of human freedom.

Science may provide the most useful way to organize empirical, reproducible data, but its power to do so is predicated on its inability to grasp the most central aspects of human life: hope, fear, love, hate, beauty, envy, honor, weakness, striving, suffering, virtue.

In one drop of water are found all the secrets of all the oceans; in one aspect of You are found all the aspects of existence.

There are many aspects to success; material wealth is only one component. ...But success also includes good health, energy and enthusiasm for life, fulfilling relationships, creative freedom, emotional and psychological stability, a sense of well-being, and peace of mind.

Sometimes the one who is running from the Life/Death/Life nature insists on thinking of love as a boon only. Yet love in its fullest form is a series of deaths and rebirths. We let go of one phase, one aspect of love, and enter another. Passion dies and is brought back. Pain is chased away and surfaces another time. To love means to embrace and at the same time to withstand many endings, and many many beginnings- all in the same relationship.

The great teachers fill you up with hope and shower you with a thousand reasons to embrace all aspects of life. I wanted to follow Mr. Monte around for the rest of my life, learning everything he wished to share of impart, but I didn't know how to ask.

This is our story to tell. You’d think for all the reading I do, I would have thought about this before, but I haven’t. I’ve never once thought about the interpretative, the story telling aspect of life, of my life. I always felt like I was in a story, yes, but not like I was the author of it, or like I had any say in its telling whatsoever.

In the end, people don't view their life as merely the average of all its moments—which, after all, is mostly nothing much plus some sleep. For human beings, life is meaningful because it is a story. A story has a sense of a whole, and its arc is determined by the significant moments, the ones where something happens. Measurements of people's minute-by-minute levels of pleasure and pain miss this fundamental aspect of human existence. A seemingly happy life maybe empty. A seemingly difficult life may be devoted to a great cause. We have purposes larger than ourselves.

The saddest aspect of life is that there is no one on earth whose happiness is such that he won't sometimes wish he were dead rather than alive.

I have never, in all my life, not for one moment, been tempted toward religion of any kind. The fact is that I feel no spiritual void. I have my philosophy of life, which does not include any aspect of the supernatural and which I find totally satisfying. I am, in short, a rationalist and believe only that which reason tells me is so.

Activity and rest are two vital aspects of life. To find a balance in them is a skill in itself. Wisdom is knowing when to have rest, when to have activity, and how much of each to have. Finding them in each other - activity in rest and rest in activity - is the ultimate freedom.

Strange, isn't it? To have dedicated one's life to a certain venture, neglecting other aspects of one's life, only to have that venture, in the end, amount to nothing at all, the products of one's labors ultimately forgotten?

But a true and accurate measurement of one’s self-worth is how people feel about the negative aspects of themselves.

The various features and aspects of human life, such as longevity, good health, success, happiness, and so forth, which we consider desirable, are all dependent on kindness and a good heart.

Life is glorious, but life is also wretched. It is both. Appreciating the gloriousness inspires us, encourages us, cheers us up, gives us a bigger perspective, energizes us. We feel connected. But if that's all that's happening, we get arrogant and start to look down on others, and there is a sense of making ourselves a big deal and being really serious about it, wanting it to be like that forever. The gloriousness becomes tinged by craving and addiction. On the other hand, wretchedness--life's painful aspect--softens us up considerably. Knowing pain is a very important ingredient of being there for another person. When you are feeling a lot of grief, you can look right into somebody's eyes because you feel you haven't got anything to lose--you're just there. The wretchedness humbles us and softens us, but if we were only wretched, we would all just go down the tubes. We'd be so depressed, discouraged, and hopeless that we wouldn't have enough energy to eat an apple. Gloriousness and wretchedness need each other. One inspires us, the other softens us. They go together.

Often, moreover, it is...that aspect of our being that society finds eccentric, ridiculous, or disagreeable, that holds our sweet waters, our secret well of happiness, the key to our equanimity in malevolent climes.

I’ve never once thought about the interpretative, the storytelling aspect of life, of my life. I always felt like I was in a story, yes, but not like I was the author of it, or like I had any say in its telling whatsoever. You can tell your story any way you damn well please. It’s your solo.

Life is a weird thing. We spend all our time trying to manage different aspects of it, yet we are still largely shaped by things that happen beyond our control.

If you want to be happy, you have to let go of the part of you that wants to create melodrama. This is the part that thinks there’s a reason not to be happy. You have to transcend the personal, and as you do, you will naturally awaken to the higher aspects of your being. In the end, enjoying life’s experiences is the only rational thing to do. You’re sitting on a planet spinning around in the middle of absolutely nowhere. Go ahead, take a look at reality. You’re floating in empty space in a universe that goes on forever. If you have to be here, at least be happy and enjoy the experience. You’re going to die anyway. Things are going to happen anyway. Why shouldn’t you be happy? You gain nothing by being bothered by life’s events. It doesn’t change the world; you just suffer. There’s always going to be something that can bother you, if you let it.

You are constantly told in depression that your judgment is compromised, but a part of depression is that it touches cognition. That you are having a breakdown does not mean that your life isn't a mess. If there are issues you have successfully skirted or avoided for years, they come cropping back up and stare you full in the face, and one aspect of depression is a deep knowledge that the comforting doctors who assure you that your judgment is bad are wrong. You are in touch with the real terribleness of your life. You can accept rationally that later, after the medication sets in, you will be better able to deal with the terribleness, but you will not be free of it. When you are depressed, the past and future are absorbed entirely by the present moment, as in the world of a three-year-old. You cannot remember a time when you felt better, at least not clearly; and you certainly cannot imagine a future time when you will feel better.

There are two aspects of individual harmony: the harmony between body and soul, and the harmony between individuals. All the tragedy in the world, in the individual and in the multitude, comes from lack of harmony. And harmony is the best given by producing harmony in one's own life.

Diversity is an aspect of human existence that cannot be eradicated by terrorism or war or self-consuming hatred. It can only be conquered by recognizing and claiming the wealth of values it represents for all.

Certainly the determining acts of her life were not ideally beautiful. They were the mixed result of young and novel impulse struggling amidst the conditions of an imperfect social state, in which great feelings will often take the aspect of error, and great faith the aspect of illusion.

He was a Frenchman, a melancholy-looking man. His aspect was that of one who has been looking for the leak in a gas pipe with a lighted candle.

We can either emphasize those aspects of our traditions, religious or secular, that speak of hatred, exclusion, and suspicion or work with those that stress the interdependence and equality of all human beings. The choice is yours. (22)

There’s something beautiful about keeping certain aspects of your life hidden. Maybe people and clouds are beautiful because you can’t see everything.

The real poetry and beauty in life comes from an intense relationship with reality in all its aspects. Realism is in fact the ideal we must aspire to, the highest point of human rationality.

when our partners are thoroughly dependable and make us feel safe, and especially if they know how to reassure us during the hard times, we can turn our attention to all the other aspects of life that make our existence meaningful.

When I turn back to Jase, he’s again beaming at me. “You’re nice.” He sounds pleased, as if he hadn’t expected this aspect of my personality.

God is alive, real, and wants to heal you in every aspect of your life where you are hurting.

I had diverged, digressed, wandered, and become wild. I didn't embrace the word as my new name because it defined negative aspects of my circumstances or life, but because even in my darkest days—those very days in which I was naming myself—I saw the power of the darkness. Saw that, in fact, I had strayed and that I was a stray and that from the wild places my straying had brought me, I knew things I couldn't have known before.

There are no private lives. This a most important aspect of modern life. One of the biggest transformations we have seen in our society is the diminution of the sphere of the private. We must reasonably now all regard the fact that there are no secrets and nothing is private. Everything is public.

If we could sniff or swallow something that would, for five or six hours each day, abolish our solitude as individuals, atone us with our fellows in a glowing exaltation of affection and make life in all its aspects seem not only worth living, but divinely beautiful and significant, and if this heavenly, world-transfiguring drug were of such a kind that we could wake up next morning with a clear head and an undamaged constitution - then, it seems to me, all our problems (and not merely the one small problem of discovering a novel pleasure) would be wholly solved and earth would become paradise.

In real life, the hardest aspect of the battle between good and evil is determining which is which.

Our minds are all we have. They are all we have ever had. And they are all we can offer others. This might not be obvious, especially when there are aspects of your life that seem in need of improvement—when your goals are unrealized, or you are struggling to find a career, or you have relationships that need repairing. But it’s the truth. Every experience you have ever had has been shaped by your mind. Every relationship is as good or as bad as it is because of the minds involved. If you are perpetually angry, depressed, confused, and unloving, or your attention is elsewhere, it won’t matter how successful you become or who is in your life—you won’t enjoy any of it.

The saddest aspect of life right now is that science gathers knowledge faster than society gathers wisdom.

We who bore the mark might well be considered by the rest of the world as strange, even as insane and dangerous. We had awoken, or were awakening, and we were striving for an ever perfect state of wakefulness, whereas the ambition and quest for happiness of the others consisted of linking their opinions, ideals, and duties, their life and happiness, ever more closely with those of the herd. They, too, strove; they, too showed signs of strength and greatness. But as we saw it, whereas we marked men represented Nature's determination to create something new, individual, and forward-looking, the others lived in the determination to stay the same. For them mankind--which they loved as much as we did--was a fully formed entity that had to be preserved and protected. For us mankind was a distant future toward which we were all journeying, whose aspect no one knew, whose laws weren't written down anywhere.

The camel has a big dumb ugly hump. But in the desert, where prettier, more streamlined beasts die quickly of thirst, the camel survives quite nicely. As legend has it, the camel carries its own water, stores it in its stupid hump. If individuals, like camels, perfect their inner resources, if we have the power within us, then we can cross any wasteland in relative comfort and survive in arid surroundings without relying on the external. Often, moreover, it is our "hump" - that aspect of our being that society finds eccentric, ridiculous, or disagreeable - that holds our sweet waters, our secret well of happiness, the key to our equanimity in malevolent climes.

In the world of the very small, where particle and wave aspects of reality are equally significant, things do not behave in any way that we can understand from our experience of the everyday world...all pictures are false, and there is no physical analogy we can make to understand what goes on inside atoms. Atoms behave like atoms, nothing else.

Yet the paradox is that scientific methodology is the product of human hands and thus cannot reach some permanent truth. We build scientific theories to organize and manipulate the world, to reduce phenomena into manageable units. Science is based on reproducibility and manufactured objectivity. As strong as that makes its ability to generate claims about matter and energy, it also makes scientific knowledge inapplicable to the existential, visceral nature of human life, which is unique and subjective and unpredictable. Science may provide the most useful way to organize empirical, reproducible data, but its power to do so is predicated on its inability to grasp the most central aspects of human life: hope, fear, love, hate, beauty, envy, honor, weakness, striving, suffering, virtue.

He taught them that the purpose of a man is to make his life holy--every aspect of his life: eating, drinking praying, sleeping. God is everywhere, he told them, and if it seems at times that He is hidden from us, it is only because we have not yet learned to seek Him correctly.

The whole of language is a continuous process of metaphor, and the history of semantics is an aspect of the history of culture; language is at the same time a living thing and a museum of fossils of life and civilisations.

Though I obviously have no proof of this, the one aspect of life that seems clear to me is that good people do whatever they believe is the right thing to do. Being virtuous is hard, not easy. The idea of doing good things simply because you're good seems like a zero-sum game; I'm not even sure those actions would still qualify as 'good,' since they'd merely be a function of normal behavior. Regardless of what kind of god you believe in--a loving god, a vengeful god, a capricious god, a snooty beret-wearing French god, or whatever--one has to assume that you can't be penalized for doing the things you believe to be truly righteous and just. Certainly, this creates some pretty glaring problems: Hitler may have thought he was serving God. Stalin may have thought he was serving God (or something vaguely similar). I'm certain Osama bin Laden was positive he was serving God. It's not hard to fathom that all of those maniacs were certain that what they were doing was right. Meanwhile, I constantly do things that I know are wrong; they're not on the same scale as incinerating Jews or blowing up skyscrapers, but my motivations might be worse. I have looked directly into the eyes of a woman I loved and told her lies for no reason, except that those lies would allow me to continue having sex with another woman I cared about less. This act did not kill 20 million Russian peasants, but it might be more 'diabolical' in a literal sense. If I died and found out I was going to hell and Stalin was in heaven, I would note the irony, but I couldn't complain. I don't make the fucking rules.

If I convince myself that this life has no other aspect than that of the absurd, if I feel that its whole equilibrium depends on that perpetual opposition between my conscious revolt and the darkness in which it struggles, if I admit that my freedom has no meaning except in relation to its limited fate, then I must say that what counts is not the best living but the most living.

Didn't Chains tell you about the Golden Theological Principle?" "The what?" "The single congruent aspect of every known religion. The one shared, universal assumption about the human condition." "What is it?" "He said that life boils down to standing in line to get shit dropped on your head. Everyone's got a place in the queue, you can't get out of it, and just when you start to congratulate yourself on surviving your dose of shit, you discover that line is actually circular.

Almost universally, when people look back on their lives while on their deathbed [...] they wish they had spent more time with the people and activities they truly loved and less time worrying about aspects of life that, upon deeper examination, really don't matter at all that much. Imagining yourself at your own funeral allows you to look back at your life while you still have the chance to make some important changes.

In truly understanding the Goddess and God, one comes to understand life, for the two are inextricably entwined. Live your earthly life fully, but try to see the spiritual aspects of your activities as well. Remember—the physical and spiritual are but reflections of each other.

By declaring our Prophet infallible and not permitting ourselves to question him, we Muslims had set up a static tyranny. The Prophet Muhammad attempted to legislate every aspect of life. By adhering to his rules of what is permitted and what is forbidden, we Muslims supressed the freedom to think for ourselves and to act as we chose. We froze the moral outlook of billions of people into the mind-set of the Arab desert in the seventh century. We were not just servants of Allah, we were slaves.

Being in love is an emotional and obsessive experience. However, emotions change and obsessions fade. Research indicates that the average life span of the "in love" obsession is two years. For some it may last a bit longer; for some, a bit less. But the average is two years. Then we come down off the emotional high and those aspects of life that we disregarded in our euphoria begin to become important. Our differences begin to emerge and we often find ourselves arguing with the person whom we once though to be perfect. We have now discovered for ourselves that being in love is not the foundation for a happy marriage.

Every word I write is like a drop of my blood. If it's flowed passionately and long, I need time to recover from the emotion spent before I begin a new story. My characters are aspects of my life. I have to respectfully and carefully move between them.

It is true that many creative people fail to make mature personal relationships, and some are extremely isolated. It is also true that, in some instances, trauma, in the shape of early separation or bereavement, has steered the potentially creative person toward developing aspects of his personality which can find fulfillment in comparative isolation. But this does not mean that solitary, creative pursuits are themselves pathological.... [A]voidance behavior is a response designed to protect the infant from behavioural disorganization. If we transfer this concept to adult life, we can see that an avoidant infant might very well develop into a person whose principal need was to find some kind of meaning and order in life which was not entirely, or even chiefly, dependent upon interpersonal relationships.

But though I knew just how lucky I was, still it was impossible to feel happy or even grateful for my good fortune. It was as if I’d suffered a chemical change of the spirit: as if the acid balance of my psyche had shifted and leached the life out of me in aspects impossible to repair, or reverse, like a frond of living coral hardened to bone.

My soul, when I tend to it, is a far more expansive and fascinating source of guidance than my ego will ever be, because my soul desires only one thing: wonder. And since creativity is my most efficient pathway to wonder, I take refuge there, and it feeds my soul, and it quiets the hungry ghost—thereby saving me from the most dangerous aspect of myself.

Fireflies out on a warm summer's night, seeing the urgent, flashing, yellow-white phosphorescence below them, go crazy with desire; moths cast to the winds an enchantment potion that draws the opposite sex, wings beating hurriedly, from kilometers away; peacocks display a devastating corona of blue and green and the peahens are all aflutter; competing pollen grains extrude tiny tubes that race each other down the female flower's orifice to the waiting egg below; luminescent squid present rhapsodic light shows, altering the pattern, brightness and color radiated from their heads, tentacles, and eyeballs; a tapeworm diligently lays a hundred thousand fertilized eggs in a single day; a great whale rumbles through the ocean depths uttering plaintive cries that are understood hundreds of thousands of kilometers away, where another lonely behemoth is attentively listening; bacteria sidle up to one another and merge; cicadas chorus in a collective serenade of love; honeybee couples soar on matrimonial flights from which only one partner returns; male fish spray their spunk over a slimy clutch of eggs laid by God-knows-who; dogs, out cruising, sniff each other's nether parts, seeking erotic stimuli; flowers exude sultry perfumes and decorate their petals with garish ultraviolet advertisements for passing insects, birds, and bats; and men and women sing, dance, dress, adorn, paint, posture, self-mutilate, demand, coerce, dissemble, plead, succumb, and risk their lives. To say that love makes the world go around is to go too far. The Earth spins because it did so as it was formed and there has been nothing to stop it since. But the nearly maniacal devotion to sex and love by most of the plants, animals, and microbes with which we are familiar is a pervasive and striking aspect of life on Earth. It cries out for explanation. What is all this in aid of? What is the torrent of passion and obsession about? Why will organisms go without sleep, without food, gladly put themselves in mortal danger for sex? ... For more than half the history of life on Earth organisms seem to have done perfectly well without it. What good is sex?... Through 4 billion years of natural selection, instructions have been honed and fine-tuned...sequences of As, Cs, Gs, and Ts, manuals written out in the alphabet of life in competition with other similar manuals published by other firms. The organisms become the means through which the instructions flow and copy themselves, by which new instructions are tried out, on which selection operates. 'The hen,' said Samuel Butler, 'is the egg's way of making another egg.' It is on this level that we must understand what sex is for. ... The sockeye salmon exhaust themselves swimming up the mighty Columbia River to spawn, heroically hurdling cataracts, in a single-minded effort that works to propagate their DNA sequences into future generation. The moment their work is done, they fall to pieces. Scales flake off, fins drop, and soon--often within hours of spawning--they are dead and becoming distinctly aromatic. They've served their purpose. Nature is unsentimental. Death is built in.

Our society does reward beauty on the outside over health on the inside. Women must not be blamed for choosing short-term beauty "fixes" that harm our long-term health, since our life spans are inverted under the beauty myth, and there is no great social or economic incentive for women to live a long time. A thin young woman with precancerous lungs [who smokes to stay thin] is more highly rewarded socially that a hearty old crone. Spokespeople sell women the Iron Maiden [an intrinsically unattainable standard of beauty used to punish women for their failure to achieve and conform to it]and name her "Health": if public discourse were really concerned with women's health, it would turn angrily upon this aspect of the beauty myth.

Art altogether is nothing but a survival skill, we should never lose sight of this fact, it is, time and again, just an attempt -- an attempt that seems touching even to our intellect -- to cope with this world and its revolting aspects, which, as we know, is invariably possible only by resorting to lies and falsehoods, to hyprocrisy and self-deception, Reger said. These pictures are full of lies and falsehoods and full of hypocrisy and self-deception, there is nothing else in them if we disregard their often inspired artistry. All these pictures, moreover, are an expression of man's absolute helplessness in coping with himself and with what surrounds him all his life. That is what all these pictures express, this helplessness which, on the one hand, embarasses the intellect and, on the other hand, bewilders the same intellect and moves it to tears, Reger said.

Going up that river was like travelling back to the earliest beginnings of the world, when vegetation rioted on the earth and the big trees were kings. An empty stream, a great silence, an impenetrable forest. The air was warm, thick, heavy, sluggish. There was no joy in the brilliance of sunshine. The long stretches of the waterway ran on, deserted, into the gloom of overshadowed distances. On silvery sandbanks hippos and alligators sunned themselves side by side. The broadening waters flowed through a mob of wooded islands; you lost your way on that river as you would in a desert, and butted all day long against shoals, trying to find the channel, till you thought yourself bewitched and cut off forever from everything you had known once -somewhere- far away in another existence perhaps. There were moments when one's past came back to one, as it will sometimes when you have not a moment to spare to yourself; but it came in the shape of an unrestful and noisy dream, remembered with wonder amongst the overwhelming realities of this strange world of plants, and water, and silence. And this stillness of life did not in the least resemble a peace. It was the stillness of an implacable force brooding over an inscrutable intention. It looked at you with a vengeful aspect.

The man who has not the habit of reading is imprisoned in his immediate world, in respect to time and space. His life falls into a set routine; he is limited to contact and conversation with a few friends and acquaintances, and he sees only what happens in his immediate neighbourhood. From this prison there is no escape. But the moment he takes up a book, he immediately enters a different world, and if it is a good book, he is immediately put in touch with one of the best talkers of the world. This talker leads him on and carries him into a different country or a different age, or unburdens to him some of his personal regrets, or discusses with him some special line or aspect of life that the reader knows nothing about. An ancient author puts him in communion with a dead spirit of long ago, and as he reads along, he begins to imagine what the ancient author looked like and what type of person he was.

The idea that others saw in me one that was not the I whom I knew, one whom they alone could know, as they looked at me from without, with eyes that were not my own, eyes that conferred upon me an aspect destined to remain always foreign to me, although it was one that was in me, one that was my own to them (a "mine," that is to say, that was not for me!)—a life into which, although it was my own, I had no power to penetrate—this idea gave me no rest.

Metta is the ability to embrace all parts of ourselves, as well as all parts of the world. Practicing metta illuminates our inner integrity because it relieves us of the need to deny different aspects of ourselves. We can open to everything with the healing force of love. When we feel love, our mind is expansive and open enough to include the entirety of life in full awareness, both its pleasures and its pains, we feel neither betrayed by pain or overcome by it, and thus we can contact that which is undamaged within us regardless of the situation. Metta sees truly that our integrity is inviolate, no matter what our life situation may be.

Fear is dangerous, not the tarot. The tarot represents the spectrum of the human condition, the good, the evil, the light, and the dark. Do not fear the darker aspects of the human condition. Understand them. The tarot is a storybook about life, about the greatness of human accomplishment, and also the ugliness we are each capable of.

At the most basic level, therefore, secure attachments in both childhood and adulthood are established by two individual's sharing a nonverbal focus on the energy flow (emotional states) and a verbal focus on the information-processing aspects (representational processes of memory and narrative) of mental life. The matter of the mind matters for secure attachments.

. . . [O]nce we begin to feel deeply all the aspects of our lives, we begin to demand from ourselves and from our life-pursuits that they feel in accordance with that joy which we know ourselves to be capable of. Our erotic knowledge empowers us, becomes a lens through which we scrutinize all aspects of our existence, forcing us to evaluate those aspects honestly in terms of their relative meaning within our lives." "The erotic is a resource within each of us that lies in a deeply female and spiritual plane, firmly rooted in the power of our unexpressed or unrecognized feeling." "Of course, women so empowered are dangerous. So we are taught to separate the erotic from most vital areas of our lives other than sex.

Work on your strengths, not your weaknesses. How many of your New Year’s resolutions have been about fixing a flaw? And how many of those resolutions have you made several years in a row? It’s difficult to change any aspect of your personality by sheer force of will, and if it is a weakness you choose to work on, you probably won’t enjoy the process. If you don’t find pleasure or reinforcement along the way, then—unless you have the willpower of Ben Franklin—you’ll soon give up. But you don’t really have to be good at everything. Life offers so many chances to use one tool instead of another, and often you can use a strength to get around a weakness.

You're right, Dad. Dr. Golan did help me. But that doesn't mean he has to control every aspect of my life. I mean, Jesus, you and mom might as well buy me one of those little bracelets that says, What Would Golan Do? That way I can ask myself before I do anything. Before I take a dump. How would Dr. Golan want me to take this dump? Should I bank it off the side or go straight down the middle? What would be the most psychologically beneficial dump I could take?

My experiences of men has neither disposed me to think worse of them nor be indisposed to serve them: nor, in spite of failures which I lament, of errors which I now see and acknowledge, or the present aspect of affairs, do I despair of the future. The truth is this: The march of Providence is so slow and our desires so impatient; the work of progress so immense and our means of aiding it so feeble; the life of humanity is so long, that of the individual so brief, that we often see only the ebb of the advancing wave and are thus discouraged. It is history that teaches us to hope.

Measurements of people’s minute-by-minute levels of pleasure and pain miss this fundamental aspect of human existence. A seemingly happy life may be empty. A seemingly difficult life may be devoted to a great cause. We have purposes larger than ourselves. Unlike your experiencing self—which is absorbed in the moment—your remembering self is attempting to recognize not only the peaks of joy and valleys of misery but also how the story works out as a whole.

Because cooks love the social aspect of food, cooking for one is intrinsically interesting. A good meal is like a present, and it can feel goofy, at best, to give yourself a present. On the other hand, there is something life affirming in taking the trouble to feed yourself well, or even decently. Cooking for yourself allows you to be strange or decadent or both. The chances of liking what you make are high, but if it winds up being disgusting, you can always throw it away and order a pizza; no one else will know. In the end, the experimentation, the impulsiveness, and the invention that such conditions allow for will probably make you a better cook.

Depression gave me more then just a brooding introspection. It gave me humor, it gave me a certain what-a-fuck-up-I-am shtick to play with when the worst was over..the side effects, the by products of depression, seems to keep me going. I had developed a persona that could be extremely melodramatic and entertaining. It had, at times, all the selling points of madness, all the aspects of performance art. I was always able to reduce whatever craziness I’d experienced into the perfect antidote, the ideal cocktail party monologue...I thought this ability, to tell away my personal life as if it didn’t belong to me, to be queerly chatty and energetic at moments that most people found inappropriate, was what my friends liked about me.

He was beaten (he knew that); but he was not broken. He saw, once for all, that he stood no chance against a man with a club. He had learned the lesson, and in all his after life he never forgot it. That club was a revelation. It was his introduction to the reign of primitive law, and he met the introduction halfway. The facts of life took on a fiercer aspect; and while he faced that aspect uncowed, he faced it with all the latent cunning of his nature aroused.

The central attitudes driving the Demand Man are: It’s your job to do things for me, including taking care of my responsibilities if I drop the ball on them. If I’m unhappy about any aspect of my life, whether it has to do with our relationship or not, it’s your fault. You should not place demands on me at all. You should be grateful for whatever I choose to give. I am above criticism. I am a very loving and giving partner. You’re lucky to have me.

Dear Collector: We hate you. Sex loses all its power and magic when it becomes explicit, mechanical, overdone, when it becomes a mechanistic obsession. It becomes a bore. You have taught us more than anyone I know how wrong it is not to mix it with emotion, hunger, desire, lust, whims, caprices, personal ties, deeper relationships that change its color, flavor, rhythms, intensities. "You do not know what you are missing by your micro-scopic examination of sexual activity to the exclusion of aspects which are the fuel that ignites it. Intellectual, imaginative, romantic, emotional. This is what gives sex its surprising textures, its subtle transformations, its aphrodisiac elements. You are shrinking your world of sensations. You are withering it, starving it, draining its blood. If you nourished your sexual life with all the excitements and adventures which love injects into sensuality, you would be the most potent man in the world. The source of sexual power is curiosity, passion. You are watching its little flame die of asphyxiation. Sex does not thrive on monotony. Without feeling, inventions, moods, no surprises in bed. Sex must be mixed with tears, laughter, words, promises, scenes, jealousy, envy, all the spices of fear, foreign travel, new faces, novels, stories, dreams, fantasies, music, dancing, opium, wine. How much do you lose by this periscope at the tip of your sex, when you could enjoy a harem of distinct and never-repeated wonders? No two hairs alike, but you will not let us waste words on a description of hair; no two odors, but if we expand on this you cry Cut the poetry. No two skins with the same texture, and never the same light, temperature, shadows, never the same gesture; for a lover, when he is aroused by true love, can run the gamut of centuries of love lore. What a range, what changes of age, what variations of maturity and innocence, perversity and art . . . We have sat around for hours and wondered how you look. If you have closed your senses upon silk, light, color, odor, character, temperament, you must be by now completely shriveled up. There are so many minor senses, all running like tributaries into the mainstream of sex, nourishing it. Only the united beat of sex and heart together can create ecstasy.

I'm taking this time to create my day and I'm infecting the quantum field. Now if (it) is in fact the observer's watching me the whole time that I'm doing this and there is a spiritual aspect to myself, then show me a sign today that you paid attention to any one of these things that I created, and bring them in a way that I won't expect, so I'm as surprised at my ability to be able to experience these things. And make it so that I have no doubt that it's come from you,' and so I live my life, in a sense, all day long thinking about being a genius or thinking about being the glory and the power of God or thinking about being unconditional love.

For a hundred years or more, every textbook of psychology and psychotherapy has advised that some method of talking about distressing feelings can resolve them. However, as we’ve seen, the experience of trauma itself gets in the way of being able to do that. No matter how much insight and understanding we develop, the rational brain is basically impotent to talk the emotional brain out of its own reality. I am continually impressed by how difficult it is for people who have gone through the unspeakable to convey the essence of their experience. It is so much easier for them to talk about what has been done to them—to tell a story of victimization and revenge—than to notice, feel, and put into words the reality of their internal experience. Our scans had revealed how their dread persisted and could be triggered by multiple aspects of daily experience. They had not integrated their experience into the ongoing stream of their life. They continued to be “there” and did not know how to be “here”—fully alive in the present.

I call the high and light aspects of my being SPIRIT and the dark and heavy aspects SOUL. Soul is at home in the deep shaded valleys. Heavy torpid flowes saturated with black grow there. The rivers flow like arm syrup. They empty into huge oceans of soul. Spirit is a land of high,white peaks and glittering jewel-like lakes and flowers. Life is sparse and sound travels great distances. There is soul music, soul food, and soul love. People need to climb the mountain not because it is there But because the soulful divinity need to be mated with the Spirit. Deep down we must have a rel affection for each other, a clear recognition of our shared human status. At the same time we must openly accept all ideologies and systems as means of solving humanity's problems. No matter how strong the wind of evil may blow, the flame of truth cannot be extinguished.

Let the tutor not merely require a verbal account of what the boy has been taught but the meaning and the substance of it: let him judge how the child has profited from it not from the evidence of his memory but from that of his life. Let him take what the boy has just learned and make him show him dozens of different aspects of it and then apply it to just as many different subjects, in order to find out whether he has really grasped it and make it part of himself, judging the boy's progress by what Plato taught about education. Spewing up food exactly as you have swallowed it is evidence of a failure to digest and assimilate it; the stomach has not done its job if, during concoction, it fails to change the substance and the form of what it is given.

But God will look to every soul like its first love because He is its first love. Your place in heaven will seem to be made for you and you alone, because you were made for it--made for it stitch by stitch as a glove is made for a hand. It is from this point of view that we can understand hell in its aspect of privation. All your life an unattainable ecstasy has hovered just beyond the grasp of your consciousness. The day is coming when you will wake to find, beyond all hope, that you have attained it, or else, that it was within your reach and you have lost it forever.

Why is wisdom so fair? Why is beauty so wise? Because all else is temporary, while beauty and wisdom are the only real and constant aspects of truth that can be perceived by human means. And I don't mean the kind of surface beauty that fades with age, or the sort of shallow wisdom that gets lost in platitudes. True beauty grips your gut and squeezes your lungs, and makes you see with utmost clarity exactly what is before you. True wisdom then steps in, to interpret, illuminate, and form a life-altering insight.

The other aspect of those weekday-evening trips he loved was the light itself, how it filled the train like something living as the cars rattled across the bridge, how it washed the weariness from his seatmates' faces and revealed them as they were when they first came to the country, when they were young and America seemed conquerable. He'd watch that kind light suffuse the car like syrup, watch it smudge furrows from foreheads, slick gray hairs into gold, gentle the aggressive shine from cheap fabrics into something lustrous and fine. And then the sun would drift, the car rattling uncaringly away from it, and the world would return to its normal sad shapes and colors, the people to their normal sad state, a shift as cruel and abrupt as if it had been made by a sorcerer's wand.

Slowly, painfully, I realized what I had been reading from the very first words of his journal. My husband had had an inner life that went beyond his gregarious exterior, and if I had known enough to let him inside my guard, I might have understood this fact. Except I hadn’t, of course. I had let tidal pools and fungi that could devour plastic inside my guard, but not him. Of all the aspects of the journal, this ate at me the most. He had created his share of our problems—by pushing me too hard, by wanting too much, by trying to see something in me that didn’t exist. But I could have met him partway and retained my sovereignty. And now it was too late.

Our fantastic civilization has fallen out of touch with many aspects of nature, and with none more completely than with night. Primitive folk, gathered at a cave mouth round a fire, do not fear night; they fear, rather, the energies and creatures to whom night gives power; we of the age of the machines, having delivered ourselves of nocturnal enemies, now have a dislike of night itself. With lights and ever more lights, we drive the holiness and beauty of night back to the forests and the sea; the little villages, the crossroads even, will have none of it. Are modern folk, perhaps, afraid of night? Do they fear that vast serenity, the mystery of infinite space, the austerity of stars? Having made themselves at home in a civilization obsessed with power, which explains its whole world in terms of energy, do they fear at night for their dull acquiescence and the pattern of their beliefs? Be the answer what it will, to-day's civilization is full of people who have not the slightest notion of the character or the poetry of night, who have never even seen night. Yet to live thus, to know only artificial night, is as absurd and evil as to know only artificial day.

It’s taboo to admit that you’re lonely. You can make jokes about it, of course. You can tell people that you spend most of your time with Netflix or that you haven’t left the house today and you might not even go outside tomorrow. Ha ha, funny. But rarely do you ever tell people about the true depths of your loneliness, about how you feel more and more alienated from your friends each passing day and you’re not sure how to fix it. It seems like everyone is just better at living than you are. A part of you knew this was going to happen. Growing up, you just had this feeling that you wouldn’t transition well to adult life, that you’d fall right through the cracks. And look at you now. La di da, it’s happening. Your mother, your father, your grandparents: they all look at you like you’re some prized jewel and they tell you over and over again just how lucky you are to be young and have your whole life ahead of you. “Getting old ain’t for sissies,” your father tells you wearily. You wish they’d stop saying these things to you because all it does is fill you with guilt and panic. All it does is remind you of how much you’re not taking advantage of your youth. You want to kiss all kinds of different people, you want to wake up in a stranger’s bed maybe once or twice just to see if it feels good to feel nothing, you want to have a group of friends that feels like a tribe, a bonafide family. You want to go from one place to the next constantly and have your weekends feel like one long epic day. You want to dance to stupid music in your stupid room and have a nice job that doesn’t get in the way of living your life too much. You want to be less scared, less anxious, and more willing. Because if you’re closed off now, you can only imagine what you’ll be like later. Every day you vow to change some aspect of your life and every day you fail. At this point, you’re starting to question your own power as a human being. As of right now, your fears have you beat. They’re the ones that are holding your twenties hostage. Stop thinking that everyone is having more sex than you, that everyone has more friends than you, that everyone out is having more fun than you. Not because it’s not true (it might be!) but because that kind of thinking leaves you frozen. You’ve already spent enough time feeling like you’re stuck, like you’re watching your life fall through you like a fast dissolve and you’re unable to hold on to anything. I don’t know if you ever get better. I don’t know if a person can just wake up one day and decide to be an active participant in their life. I’d like to think so. I’d like to think that people get better each and every day but that’s not really true. People get worse and it’s their stories that end up getting forgotten because we can’t stand an unhappy ending. The sick have to get better. Our normalcy depends upon it. You have to value yourself. You have to want great things for your life. This sort of shit doesn’t happen overnight but it can and will happen if you want it. Do you want it bad enough? Does the fear of being filled with regret in your thirties trump your fear of living today? We shall see.

If you believe that science provides not basis for God, then you are almost obligated to conclude that science provides no basis for meaning and, there for, life itself doesn't have any. In other words, existential claims have no weight; all knowledge is scientific knowledge. Yet the paradox is that scientific methodology is the product of human hands and thus cannot reach some permanent truth. We build scientific theories to organize and manipulate the world, to reduce phenomena into manageable units. Science is based on reproducibility and manufactured objectivity. As strong as that makes its ability to generate claims about matter and energy, it also makes scientific knowledge inapplicable to the existential, visceral nature or human life, which is unique and subjective and unpredictable. Science may provide the most useful may to organize empirical, reproducible data, but its power to do so is predicated on its inability to grasp the most central aspects of human life: hope, fear, love, hate, beauty, envy, honor, weakness, striving, suffering, virtue.

I probably reread novels more often than I read new ones. The novel form is made for rereading. Novels are by their nature too long, too baggy, too full of things – you can't hold them completely in your mind. This isn't a flaw – it's part of the novel's richness: its length, multiplicity of aspects, and shapelessness resemble the length and shapelessness of life itself. By the time you reach the end of the novel you will have forgotten the beginning and much of what happens in between: not the main outlines but the fine work, the detail and the music of the sentences – the particular words, through which the novel has its life. You think you know a novel so well that there must be nothing left in it to discover but the last time I reread Emma I found a little shepherd boy, brought into the parlour to sing for Harriet when she's staying with the Martin family. I'm sure he was never in the book before.

I think a lot of people quit pursuing creative lives because they’re scared of the word interesting. My favorite meditation teacher, Pema Chödrön, once said that the biggest problem she sees with people’s meditation practice is that they quit just when things are starting to get interesting. Which is to say, they quit as soon as things aren’t easy anymore, as soon as it gets painful, or boring, or agitating. They quit as soon as they see something in their minds that scares them or hurts them. So they miss the good part, the wild part, the transformative part—the part when you push past the difficulty and enter into some raw new unexplored universe within yourself. And maybe it’s like that with every important aspect of your life. Whatever it is you are pursuing, whatever it is you are seeking, whatever it is you are creating, be careful not to quit too soon. As my friend Pastor Rob Bell warns: “Don’t rush through the experiences and circumstances that have the most capacity to transform you.” Don’t let go of your courage the moment things stop being easy or rewarding. Because that moment? That’s the moment when interesting begins.

The problem is, it's just not enough to live according to the rules. Sure, you manage to live according to the rules. Sometimes it's tight, extremely tight, but on the whole you manage it. Your tax papers are up to date. Your bills paid on time. You never go out without your identity card (and the special little wallet for your Visa!). Yet you haven’t any friends. The rules are complex, multiform. There’s the shopping that needs doing out of working hours, the automatic dispensers where money has to be got (and where you so often have to wait). Above all there are the different payments you must make to the organizations that run different aspects of your life. You can fall ill into the bargain, which involves costs, and more formalities. Nevertheless, some free time remains. What’s to be done? How do you use your time? In dedicating yourself to helping people? But basically other people don’t interest you. Listening to records? That used to be a solution, but as the years go by you have to say that music moves you less and less. Taken in its widest sense, a spot of do-it-yourself can be a way out. But the fact is that nothing can halt the ever-increasing recurrence of those moments when your total isolation, the sensation of an all-consuming emptiness, the foreboding that your existence is nearing a painful and definitive end all combine to plunge you into a state of real suffering. And yet you haven’t always wanted to die. You have had a life. There have been moments when you were having a life. Of course you don't remember too much about it; but there are photographs to prove it. This was probably happening round about the time of your adolescence, or just after. How great your appetite for life was, then! Existence seemed so rich in new possibilities. You might become a pop singer, go off to Venezuela. More surprising still, you have had a childhood. Observe, now, a child of seven, playing with his little soldiers on the living room carpet. I want you to observe him closely. Since the divorce he no longer has a father. Only rarely does he see his mother, who occupies an important post in a cosmetics firm. And yet he plays with his little soldiers and the interest he takes in these representations of the world and of war seems very keen. He already lacks a bit of affection, that's for sure, but what an air he has of being interested in the world! You too, you took an interest in the world. That was long ago. I want you to cast your mind back to then. The domain of the rules was no longer enough for you; you were unable to live any longer in the domain of the rules; so you had to enter into the domain of the struggle. I ask you to go back to that precise moment. It was long ago, no? Cast your mind back: the water was cold.

Who are we to say getting incested or abused or violated or any of those things can’t have their positive aspects in the long run? … You have to be careful of taking a knee-jerk attitude. Having a knee-jerk attitude to anything is a mistake, especially in the case of women, where it adds up to this very limited and condescending thing of saying they’re fragile, breakable things that can be destroyed easily. Everybody gets hurt and violated and broken sometimes. Why are women so special? Not that anybody ought to be raped or abused, nobody’s saying that, but that’s what is going on. What about afterwards? All I’m saying is there are certain cases where it can enlarge you or make you more of a complete human being, like Viktor Frankl. Think about the Holocaust. Was the Holocaust a good thing? No way. Does anybody think it was good that it happened? No, of course not. But did you read Viktor Frankl? Viktor Frankl’s Man’s Search for Meaning? It’s a great, great book, but it comes out of his experience. It’s about his experience in the human dark side. Now think about it, if there was no Holocaust, there’d be no Man’s Search for Meaning… . Think about it. Think about being degraded and brought within an inch of your life, for example. No one’s gonna say the sick bastards who did it shouldn’t be put in jail, but let’s put two things into perspective here. One is, afterwards she knows something about herself that she never knew before. What she knows is that the most totally terrible terrifying thing that she could ever have imagined happening to her has now happened, and she survived. She’s still here, and now she knows something. I mean she really, really knows. Look, totally terrible things happen… . Existence in life breaks people in all kinds of awful fucking ways all the time, trust me I know. I’ve been there. And this is the big difference, you and me here, cause this isn’t about politics or feminism or whatever, for you this is just ideas, you’ve never been there. I’m not saying nothing bad has ever happened to you, you’re not bad looking, I’m sure there’s been some sort of degradation or whatever come your way in life, but I’m talking Viktor Frankl’s Man’s Search for Meaning type violation and terror and suffering here. The real dark side. I can tell from just looking at you, you never. You wouldn’t even wear what you’re wearing, trust me. What if I told you it was my own sister that was raped? What if I told you a little story about a sixteen-year-old girl who went to the wrong party with the wrong guy and four of his buddies that ended up doing to her just about everything four guys could do to you in terms of violation? But if you could ask her if she could go into her head and forget it or like erase the tape of it happening in her memory, what do you think she’d say? Are you so sure what she’d say? What if she said that even after that totally negative as what happened was, at least now she understood it was possible. People can. Can see you as a thing. That people can see you as a thing, do you know what that means? Because if you really can see someone as a thing you can do anything to him. What would it be like to be able to be like that? You see, you think you can imagine it but you can’t. But she can. And now she knows something. I mean she really, really knows. This is what you wanted to hear, you wanted to hear about four drunk guys who knee-jerk you in the balls and make you bend over that you didn’t even know, that you never saw before, that you never did anything to, that don’t even know your name, they don’t even know your name to find out you have to choose to have a fucking name, you have no fucking idea, and what if I said that happened to ME? Would that make a difference?

A non-religious man today ignores what he considers sacred but, in the structure of his consciousness, could not be without the ideas of being and the meaningful. He may consider these purely human aspects of the structure of consciousness. What we see today is that man considers himself to have nothing sacred, no god; but still his life has a meaning, because without it he could not live; he would be in chaos. He looks for being and does not immediately call it being, but meaning or goals; he behaves in his existence as if he had a kind of center. He is going somewhere, he is doing something. We do not see anything religious here; we just see man behaving as a human being. But as a historian of religion, I am not certain that there is nothing religious here… I cannot consider exclusively what that man tells me when he consciously says, ‘I don’t believe in God; I believe in history,’ and so on. For example, I do not think that Jean-Paul Sartre gives all of himself in his philosophy, because I know that Sartre sleeps and dreams and likes music and goes to the theater. And in the theater he gets into a temporal dimension in which he no longer lives his ‘moment historique.’ There he lives in quite another dimension. We live in another dimension when we listen to Bach. Another experience of time is given in drama. We spend two hours at a play, and yet the time represented in the play occupies years and years. We also dream. This is the complete man. I cannot cut this complete man off and believe someone immediately when he consciously says that he is not a religious man. I think that unconsciously, this man still behaves as the ‘homo religiosus,’ has some source of value and meaning, some images, is nourished by his unconscious, by the imaginary universe of the poems he reads, of the plays he sees; he still lives in different universes. I cannot limit his universe to that purely self-conscious, rationalistic universe which he pretends to inhabit, since that universe is not human.

I think it is always important to ask fundamental questions, but when we do ask a fundamental question, most of us are seeking an answer, and then the answer is invariably superficial because there is no yes or no answer to life. Life is a movement, an endless movement, and to inquire into this extraordinary thing called life, with all its innumerable aspects, one must ask fundamental questions and never be satisfied with answers, however satisfactory they may be, because the moment you have an answer, the mind has concluded, and conclusion is not life - it is merely a static state. So what is important is to ask the right question and never be satisfied with the answer, however clever, however logical, because the truth of the question lies beyond the conclusion, beyond the answer, beyond the verbal expression. The mind that asks a question and is merely satisfied with an explanation, a verbal statement, remains superficial. It is only the mind that asks a fundamental question and is capable of pursuing that question to the end - it is only such a mind that can find out what is truth.

There are people who fantasize about suicide, and paradoxically, these fantasies can be soothing because they usually involve either fantasizing about others' reactions to one's suicide or imagining how death would be a relief from life's travails. In both cases, an aspect of the fantasy is to exert control, either over others' views or toward life's difficulties. The writer A. Alvarez stated, " There people ... for whom the mere idea of suicide is enough; they can continue to function efficiently and even happily provided they know they have their own, specially chosen means of escape always ready..." In her riveting 2008 memoir of bipolar disorder, Manic, Terri Cheney opened the book by stating, "People... don't understand that when you're seriously depressed, suicidal ideation can be the only thing that keeps you alive. Just knowing there's an out--even if it's bloody, even if it's permanent--makes the pain bearable for one more day." This strategy appears to be effective for some people, but only for a while. Over longer periods, fantasizing about death leaves people more depressed and thus at higher risk for suicide, as Eddie Selby, Mike Amestis, and I recently showed in a study on violent daydreaming. A strategy geared toward increased feelings of self-control (fantasizing about the effects of one's suicide) "works" momentarily, but ultimately backfires by undermining feelings of genuine self-control in the long run.

Beauty is the only human aspect which cannot be captured on any canvas howsoever hard an artist tries. At the most, the undaunted artist can replicate the beauty on paper but what is a replica in comparison to the original! The humbling resemblance can only be respected, not truly adored. Beauty cannot be imprisoned in the lens of a camera. The images of beauty are a moment of its essence. Beauty cannot be displayed to evoke pleasure for all on a cinema screen. Those are just its imprints, mere illusions of its existence. Beauty cannot be described by words; it cannot be written or read about. There are no suitable words in all the languages of the world, ancient or modern to hold it between a paper and a pen or a script and an eye. Beauty can only be experienced from far, its delightful aroma can only be tasted through one’s eyes and its pleasurable sight can only be felt from the soul. Beauty can only be best described at its origin through a befuddling silence, the kind that leaves one almost on the verge of a pleasurable death, just because one chooses beauty over life. There is nothing in this world to hold something so pure, so divine except a loving heart. And it is the only manner through which love recognises love; the language of love has no alphabet, no words.

In the end, people don’t view their life as merely the average of all of its moments—which, after all, is mostly nothing much plus some sleep. For human beings, life is meaningful because it is a story. A story has a sense of a whole, and its arc is determined by the significant moments, the ones where something happens. Measurements of people’s minute-by-minute levels of pleasure and pain miss this fundamental aspect of human existence. A seemingly happy life may be empty. A seemingly difficult life may be devoted to a great cause. We have purposes larger than ourselves. Unlike your experiencing self—which is absorbed in the moment—your remembering self is attempting to recognize not only the peaks of joy and valleys of misery but also how the story works out as a whole. That is profoundly affected by how things ultimately turn out. Why would a football fan let a few flubbed minutes at the end of the game ruin three hours of bliss? Because a football game is a story. And in stories, endings matter. Yet we also recognize that the experiencing self should not be ignored. The peak and the ending are not the only things that count. In favoring the moment of intense joy over steady happiness, the remembering self is hardly always wise. “An inconsistency is built into the design of our minds,” Kahneman observes. “We have strong preferences about the duration of our experiences of pain and pleasure. We want pain to be brief and pleasure to last. But our memory … has evolved to represent the most intense moment of an episode of pain or pleasure (the peak) and the feelings when the episode was at its end. A memory that neglects duration will not serve our preference for long pleasure and short pains.” When our time is limited and we are uncertain about how best to serve our priorities, we are forced to deal with the fact that both the experiencing self and the remembering self matter. We do not want to endure long pain and short pleasure. Yet certain pleasures can make enduring suffering worthwhile. The peaks are important, and so is the ending.

Before the Law stands a doorkeeper on guard. To this doorkeeper there comes a man from the country who begs for admittance to the Law. But the doorkeeper says that he cannot admit the man at the moment. The man, on reflection, asks if he will be allowed, then, to enter later. 'It is possible,' answers the doorkeeper, 'but not at this moment.' Since the door leading into the Law stands open as usual and the doorkeeper steps to one side, the man bends down to peer through the entrance. When the doorkeeper sees that, he laughs and says: 'If you are so strongly tempted, try to get in without my permission. But note that I am powerful. And I am only the lowest doorkeeper. From hall to hall keepers stand at every door, one more powerful than the other. Even the third of these has an aspect that even I cannot bear to look at.' These are difficulties which the man from the country has not expected to meet, the Law, he thinks, should be accessible to every man and at all times, but when he looks more closely at the doorkeeper in his furred robe, with his huge pointed nose and long, thin, Tartar beard, he decides that he had better wait until he gets permission to enter. The doorkeeper gives him a stool and lets him sit down at the side of the door. There he sits waiting for days and years. He makes many attempts to be allowed in and wearies the doorkeeper with his importunity. The doorkeeper often engages him in brief conversation, asking him about his home and about other matters, but the questions are put quite impersonally, as great men put questions, and always conclude with the statement that the man cannot be allowed to enter yet. The man, who has equipped himself with many things for his journey, parts with all he has, however valuable, in the hope of bribing the doorkeeper. The doorkeeper accepts it all, saying, however, as he takes each gift: 'I take this only to keep you from feeling that you have left something undone.' During all these long years the man watches the doorkeeper almost incessantly. He forgets about the other doorkeepers, and this one seems to him the only barrier between himself and the Law. In the first years he curses his evil fate aloud; later, as he grows old, he only mutters to himself. He grows childish, and since in his prolonged watch he has learned to know even the fleas in the doorkeeper's fur collar, he begs the very fleas to help him and to persuade the doorkeeper to change his mind. Finally his eyes grow dim and he does not know whether the world is really darkening around him or whether his eyes are only deceiving him. But in the darkness he can now perceive a radiance that streams immortally from the door of the Law. Now his life is drawing to a close. Before he dies, all that he has experienced during the whole time of his sojourn condenses in his mind into one question, which he has never yet put to the doorkeeper. He beckons the doorkeeper, since he can no longer raise his stiffening body. The doorkeeper has to bend far down to hear him, for the difference in size between them has increased very much to the man's disadvantage. 'What do you want to know now?' asks the doorkeeper, 'you are insatiable.' 'Everyone strives to attain the Law,' answers the man, 'how does it come about, then, that in all these years no one has come seeking admittance but me?' The doorkeeper perceives that the man is at the end of his strength and that his hearing is failing, so he bellows in his ear: 'No one but you could gain admittance through this door, since this door was intended only for you. I am now going to shut it.

I remember clearly the deaths of three men. One was the richest man of the century, who, having clawed his way to wealth through the souls and bodies of men, spent many years trying to buy back the love he had forfeited and by that process performed great service to the world and, perhaps, had much more than balanced the evils of his rise. I was on a ship when he died. The news was posted on the bulletin board, and nearly everyone recieved the news with pleasure. Several said, "Thank God that son of a bitch is dead." Then there was a man, smart as Satan, who, lacking some perception of human dignity and knowing all too well every aspect of human weakness and wickedness, used his special knowledge to warp men, to buy men, to bribe and threaten and seduce until he found himself in a position of great power. He clothed his motives in the names of virtue, and I have wondered whether he ever knew that no gift will ever buy back a man's love when you have removed his self-love. A bribed man can only hate his briber. When this man died the nation rang with praise... There was a third man, who perhaps made many errors in performance but whose effective life was devoted to making men brave and dignified and good in a time when they were poor and frightened and when ugly forces were loose in the world to utilize their fears. This man was hated by few. When he died the people burst into tears in the streets and their minds wailed, "What can we do now?" How can we go on without him?" In uncertainty I am certain that underneath their topmost layers of frailty men want to be good and want to be loved. Indeed, most of their vices are attempted short cuts to love. When a man comes to die, mo matter what his talents and influence and genius, if he dies unloved his life must be a failure to him and his dying a cold horror....we should remember our dying and try so to live that our death brings no pleasure to the world.

Woman's fear of the female Self, of the experience of the numinous archetypal Feminine, becomes comprehensible when we get a glimpse - or even only a hint – of the profound otherness of female selfhood as contrasted to male selfhood. Precisely that element which, in his fear of the Feminine, the male experiences as the hole, abyss, void, and nothingness turns into something positive for the woman without, however, losing these same characteristics. Here the archetypal Feminine is experienced not as illusion and as maya but rather as unfathomable reality and as life in which above and below, spiritual and physical, are not pitted against each other; reality as eternity is creative and, at the same time, is grounded in primeval nothingness. Hence as daughter the woman experiences herself as belonging to the female spiritual figure Sophia, the highest wisdom, while at the same time she is actualizing her connection with the musty, sultry, bloody depths of swamp-mother Earth. However, in this sort of Self-discovery woman necessarily comes to see herself as different from what presents itself to men -as, for example, spirit and father, but often also as the patriarchal godhead and his ethics. The basic phenomenon - that the human being is born of woman and reared by her during the crucial developmental phases - is expressed in woman as a sense of connectedness with all living things, a sense not yet sufficiently realized, and one that men, and especially the patriarchal male, absolutely lack to the extent women have it. To experience herself as so fundamentally different from the dominant patriarchal values understandably fills the woman with fear until she arrives at that point in her own development where, through experience and love that binds the opposites, she can clearly see the totality of humanity as a unity of masculine and feminine aspects of the Self.

And from right to left along the lighted shore moved a wild and gorgeous apparition of a woman. She walked with measured steps, draped in striped and fringed cloths, treading the earth proudly, with a slight jingle and flash of barbarous ornaments. She carried her head high; her hair was done in the shape of a helmet; she had brass leggings to the knee, brass wire gauntlets to the elbow, a crimson spot on her tawny cheek, innumerable necklaces of glass beads on her neck; bizarre things, charms, gifts of witchmen, that hung about her, glittered and trembled at every step. She must have had the value of several elephant tusks upon her. She was savage and superb, wild-eyed and magnificent; there was something ominous and stately in her deliberate progress. And in the hush that had fallen suddenly upon the whole sorrowful land, the immense wilderness, the colossal body of the fecund and mysterious life seemed to look at her, pensive, as though it had been looking at the image of its own tenebrous and passionate soul. Her face had a tragic and fierce aspect of wild sorrow and of dumb pain mingled with the fear of some struggling, halt-shaped resolve. She stood looking at us without a stir, and like the wilderness itself, with an air of brooding over an inscoutable purpose. A whole minute passed, and then she made a step forward. There was a low jingle, a glint of yellow metal, a sway of fringed draperies, and she stopped as if her heart had failed her. She looked at us all as if her life had depended upon the unswerving steadiness of her glance

Call themselves?" asked Yama. "You are wrong, Sam, Godhood is more than a name. It is a condition of being. One does not achieve it merely by being immortal, for even the lowliest laborer in the fields may achieve continuity of existence. Is it then the conditioning of an Aspect? No. Any competent hypnotist can play games with the self-image. Is it the raising up of an Attribute? Of course not. I can design machines more powerful and more accurate than any faculty a man may cultivate. Being a god is the quality of being able to be yourself to such an extent that your passions correspond with the forces of the universe, so that those who look upon you know this without hearing your name spoken. Some ancient poet said that the world is full of echoes and correspondences. Another wrote a long poem of an inferno, wherein each man suffered a torture which coincided in nature with those forces which had ruled his life. Being a god is being able to recognize within one's self these things that are important, and then to strike the single note that brings them into alignment with everything else that exists. Then, beyond morals or logic or esthetics, one is wind or fire, the sea, the mountains, rain, the sun or the stars, the flight of an arrow, the end of a day, the clasp of love. One rules through one's ruling passions. Those who look upon gods then say, without even knowing their names, 'He is Fire. She is Dance. He is Destruction. She is Love.' So, to reply to your statement, they do not call themselves gods. Everyone else does, though, everyone who beholds them." "So they play that on their fascist banjos, eh?" "You choose the wrong adjective." "You've already used up all the others.

For a considerable portion of humanity today, it is possible and indeed likely that one's neighbor, one's colleague, or one's employer will have a different mother tongue, eat different food, and follow a different religion than oneself. It is a matter of great urgency, therefore, that we find ways to cooperate with one another in a spirit of mutual acceptance and respect. In such a world, I feel, it is vital for us to find genuinely sustainable and universal approach to ethics, inner values, and personal integrity-an approach that can transcend religious, cultural, and racial differences and appeal to people at a sustainable, universal approach is what I call the project of secular ethics. All religions, therefore, to some extent, ground the cultivation of inner values and ethical awareness in some kind of metaphysical (that is, not empirically demonstrable) understanding of the world and of life after death. And just as the doctrine of divine judgment underlies ethical teachings in many theistic religions, so too does the doctrine of karma and future lives in non-theistic religions. As I see it, spirituality has two dimensions. The first dimension, that of basic spiritual well-being-by which I mean inner mental and emotional strength and balance-does not depend on religion but comes from our innate human nature as beings with a natural disposition toward compassion, kindness, and caring for others. The second dimension is what may be considered religion-based spirituality, which is acquired from our upbringing and culture and is tied to particular beliefs and practices. The difference between the two is something like the difference between water and tea. On this understanding, ethics consists less of rules to be obeyed than of principles for inner self-regulation to promote those aspects of our nature which we recognize as conducive to our own well-being and that of others. It is by moving beyond narrow self-interest that we find meaning, purpose, and satisfaction in life.

To the extent that propaganda is based on current news, it cannot permit time for thought or reflection. A man caught up in the news must remain on the surface of the event; he is carried along in the current, and can at no time take a respite to judge and appreciate; he can never stop to reflect. There is never any awareness -- of himself, of his condition, of his society -- for the man who lives by current events. Such a man never stops to investigate any one point, any more than he will tie together a series of news events. We already have mentioned man's inability to consider several facts or events simultaneously and to make a synthesis of them in order to face or to oppose them. One thought drives away another; old facts are chased by new ones. Under these conditions there can be no thought. And, in fact, modern man does not think about current problems; he feels them. He reacts, but be does not understand them any more than he takes responsibility for them. He is even less capable of spotting any inconsistency between successive facts; man's capacity to forget is unlimited. This is one of the most important and useful points for the propagandist, who can always be sure that a particular propaganda theme, statement, or event will be forgotten within a few weeks. Moreover, there is a spontaneous defensive reaction in the individual against an excess of information and -- to the extent that he clings (unconsciously) to the unity of his own person -- against inconsistencies. The best defense here is to forget the preceding event. In so doing, man denies his own continuity; to the same extent that he lives on the surface of events and makes today's events his life by obliterating yesterday's news, he refuses to see the contradictions in his own life and condemns himself to a life of successive moments, discontinuous and fragmented. This situation makes the "current-events man" a ready target for propaganda. Indeed, such a man is highly sensitive to the influence of present-day currents; lacking landmarks, he follows all currents. He is unstable because he runs after what happened today; he relates to the event, and therefore cannot resist any impulse coming from that event. Because he is immersed in current affairs, this man has a psychological weakness that puts him at the mercy of the propagandist. No confrontation ever occurs between the event and the truth; no relationship ever exists between the event and the person. Real information never concerns such a person. What could be more striking, more distressing, more decisive than the splitting of the atom, apart from the bomb itself? And yet this great development is kept in the background, behind the fleeting and spectacular result of some catastrophe or sports event because that is the superficial news the average man wants. Propaganda addresses itself to that man; like him, it can relate only to the most superficial aspect of a spectacular event, which alone can interest man and lead him to make a certain decision or adopt a certain attitude. But here we must make an important qualification. The news event may be a real fact, existing objectively, or it may be only an item of information, the dissemination of a supposed fact. What makes it news is its dissemination, not its objective reality.