Birth Place Quotes

We are going to die, and that makes us the lucky ones. Most people are never going to die because they are never going to be born. The potential people who could have been here in my place but who will in fact never see the light of day outnumber the sand grains of Arabia. Certainly those unborn ghosts include greater poets than Keats, scientists greater than Newton. We know this because the set of possible people allowed by our DNA so massively exceeds the set of actual people. In the teeth of these stupefying odds it is you and I, in our ordinariness, that are here.We privileged few, who won the lottery of birth against all odds, how dare we whine at our inevitable return to that prior state from which the vast majority have never stirred?

We do not get to choose how we start out in life. We do not get to choose the day we are born or the family we are born into, what we are named at birth, what country we are born in, and we do not get to choose our ancestry. All these things are predetermined by a higher power. By the time you are old enough to start making decisions for yourself, a lot of things in your life are already in place. It’s important, therefore, that you focus on the future, the only thing that you can change.

Let us be the ones who say we do not accept that a child dies every three seconds simply because he does not have the drugs you and I have. Let us be the ones to say we are not satisfied that your place of birth determines your right for life. Let us be outraged, let us be loud, let us be bold.

How can a three-pound mass of jelly that you can hold in your palm imagine angels, contemplate the meaning of infinity, and even question its own place in the cosmos? Especially awe inspiring is the fact that any single brain, including yours, is made up of atoms that were forged in the hearts of countless, far-flung stars billions of years ago. These particles drifted for eons and light-years until gravity and change brought them together here, now. These atoms now form a conglomerate- your brain- that can not only ponder the very stars that gave it birth but can also think about its own ability to think and wonder about its own ability to wonder. With the arrival of humans, it has been said, the universe has suddenly become conscious of itself. This, truly, it the greatest mystery of all.

It is a curious emotion, this certain homesickness I have in mind. With Americans, it is a national trait, as native to us as the roller-coaster or the jukebox. It is no simple longing for the home town or country of our birth. The emotion is Janus-faced: we are torn between a nostalgia for the familiar and an urge for the foreign and strange. As often as not, we are homesick most for the places we have never known.

These days, however, I am much calmer - since I realised that it’s technically impossible for a woman to argue against feminism. Without feminism, you wouldn’t be allowed to have a debate on women’s place in society. You’d be too busy giving birth on the kitchen floor - biting down on a wooden spoon, so as not to disturb the men’s card game - before going back to quick-liming the dunny. This is why those female columnists in the Daily Mail - giving daily wail against feminism - amuse me. They paid you £1,600 for that, dear, I think. And I bet it’s going in your bank account, and not your husband’s. The more women argue loudly, against feminism, the more they both prove it exists and that they enjoy its hard-won privileges.

Surely the day will come when color means nothing more than the skin tone, when religion is seen uniquely as a way to speak one's soul; when birth places have the weight of a throw of the dice and all men are born free, when understanding breeds love and brotherhood.

Each time I say good-bye to a place I like, I feel like I am leaving a part of me behind. I guess whether we choose to travel as much as Marco Polo did or stay in the same spot from cradle to grave, life is a sequence of births and deaths. Moments are born and moments die. For new experiences to come to light, old ones need to wither away.

Men and women are not limited by the place of their birth, not by color of their skin, but by the size of their hope.

REMEMBER YOUR GREATNESS Before you were born, And were still too tiny for The human eye to see, You won the race for life From among 250 million competitors. And yet, How fast you have forgotten Your strength, When your very existence Is proof of your greatness. You were born a winner, A warrior, One who defied the odds By surviving the most gruesome Battle of them all. And now that you are a giant, Why do you even doubt victory Against smaller numbers, And wider margins? The only walls that exist, Are those you have placed in your mind. And whatever obstacles you conceive, Exist only because you have forgotten What you have already Achieved. Poetry by Suzy Kassem

And for just a moment I had reached the point of ecstasy that I always wanted to reach, which was the complete step across chronological time into timeless shadows, and wonderment in the bleakness of the mortal realm, and the sensation of death kicking at my heels to move on, with a phantom dogging its own heels, and myself hurrying to a plank where all the angels dove off and flew into the holy void of uncreated emptiness, the potent and inconceivable radiancies shining in bright Mind Essence, innumerable lotuslands falling open in the magic mothswarm of heaven. I could hear an indescribable seething roar which wasn't in my ear but everywhere and had nothing to do with sounds. I realized that I had died and been reborn numberless times but just didn't remember especially because the transitions from life to death and back to life are so ghostly easy, a magical action for naught, like falling asleep and waking up again a million times, the utter casualness and deep ignorance of it. I realized it was only because of the stability of the intrinsic Mind that these ripples of birth and death took place, like the action of the wind on a sheet of pure, serene, mirror-like water. I felt sweet, swinging bliss, like a big shot of heroin in the mainline vein; like a gulp of wine late in the afternoon and it makes you shudder; my feet tingled. I thought I was going to die the very next moment. But I didn't die...

Was I sleeping, while the others suffered? Am I sleeping now? Tomorrow, when I wake, or think I do, what shall I say of today? That with Estragon my friend, at this place, until the fall of night, I waited for Godot? That Pozzo passed, with his carrier, and that he spoke to us? Probably. But in all that what truth will there be? He'll know nothing. He'll tell me about the blows he received and I'll give him a carrot. (pause) Astride of a grave and a difficult birth. Down in the hole, lingeringly, the grave digger puts on the forceps. We have time to grow old. The air is full of our cries. But habit is a great deadener. At me too someone is looking, of me too someone is saying, He is sleeping, he knows nothing, let him sleep on. (Pause.) I can't go on! (Pause.) What have I said?

There is to me about this place a smell of rot, the smell of rot that ripe fruit makes. Nowhere, ever, have the hideous mechanics of birth and copulation and death -those monstrous upheavals of life that the Greeks call miasma, defilement- been so brutal or been painted up to look so pretty; have so many people put so much faith in lies and mutability and death death death.

When Australians talk of the men who saved Australia in 1942–43, of that time in their history when they also had to stand alone and help themselves, who fought not for the birth of a nation, but for its very rites of passage,

I prefer the retro chic of spending Christmas just like Joseph and Mary did - Traveling arduously back to the place of your birth to be counted, with no guarantee of a bed when you get there.

You were born a winner, a warrior, one who defied the odds by surviving the most gruesome battle of them all - the race to the egg. And now that you are a giant, why do you even doubt victory against smaller numbers and wider margins? The only walls that exist are those you have placed in your mind. And whatever obstacles you conceive, exist only because you have forgotten what you have already achieved.

Lara walked along the tracks following a path worn by pilgrims and then turned into the fields. Here she stopped and, closing her eyes, took a deep breath of the flower-scented air of the broad expanse around her. It was dearer to her than her kin, better than a lover, wiser than a book. For a moment she rediscovered the purpose of her life. She was here on earth to grasp the meaning of its wild enchantment and to call each thing by its right name, or, if this were not within her power, to give birth out of love for life to successors who would do it in her place.

Even when all the paperwork-a marriage license, a notarized deed, two birth certificates, and seven years of tax returns-clearly indicates you're an adult, but all the same, there you are, clutching the phone and thanking God that you're still somebody's daughter.

There is no place so awake and alive as the edge of becoming. But more than that, birthing the kind of woman who can authentically say, 'My soul is my own,' and then embody it in her life, her spirituality, and her community is worth the risk and hardship.

If I could believe in myself, why not give other improbabilities the benefit of the doubt? I accepted the idea that an omniscient God had cast me in his own image and that he watched over me and guided me from one place to the next. The virgin birth, the resurrection, and the countless miracles -my heart expanded to encompass all the wonders and possibilities of the universe. A bell, though, that's fucked up.

4. Religion. Your reason is now mature enough to examine this object. In the first place, divest yourself of all bias in favor of novelty & singularity of opinion... shake off all the fears & servile prejudices, under which weak minds are servilely crouched. Fix reason firmly in her seat, and call to her tribunal every fact, every opinion. Question with boldness even the existence of a God; because, if there be one, he must more approve of the homage of reason, than that of blindfolded fear. You will naturally examine first, the religion of your own country. Read the Bible, then as you would read Livy or Tacitus. The facts which are within the ordinary course of nature, you will believe on the authority of the writer, as you do those of the same kind in Livy and Tacitus. The testimony of the writer weighs in their favor, in one scale, and their not being against the laws of nature, does not weigh against them. But those facts in the Bible which contradict the laws of nature, must be examined with more care, and under a variety of faces. Here you must recur to the pretensions of the writer to inspiration from God. Examine upon what evidence his pretensions are founded, and whether that evidence is so strong, as that its falsehood would be more improbable than a change in the laws of nature, in the case he relates. For example in the book of Joshua we are told the sun stood still several hours. Were we to read that fact in Livy or Tacitus we should class it with their showers of blood, speaking of statues, beasts, &c. But it is said that the writer of that book was inspired. Examine therefore candidly what evidence there is of his having been inspired. The pretension is entitled to your inquiry, because millions believe it. On the other hand you are astronomer enough to know how contrary it is to the law of nature that a body revolving on its axis as the earth does, should have stopped, should not by that sudden stoppage have prostrated animals, trees, buildings, and should after a certain time have resumed its revolution, & that without a second general prostration. Is this arrest of the earth's motion, or the evidence which affirms it, most within the law of probabilities? You will next read the New Testament. It is the history of a personage called Jesus. Keep in your eye the opposite pretensions: 1, of those who say he was begotten by God, born of a virgin, suspended & reversed the laws of nature at will, & ascended bodily into heaven; and 2, of those who say he was a man of illegitimate birth, of a benevolent heart, enthusiastic mind, who set out without pretensions to divinity, ended in believing them, and was punished capitally for sedition, by being gibbeted, according to the Roman law, which punished the first commission of that offence by whipping, & the second by exile, or death in fureâ. ...Do not be frightened from this inquiry by any fear of its consequences. If it ends in a belief that there is no God, you will find incitements to virtue in the comfort and pleasantness you feel in its exercise, and the love of others which it will procure you... In fine, I repeat, you must lay aside all prejudice on both sides, and neither believe nor reject anything, because any other persons, or description of persons, have rejected or believed it... I forgot to observe, when speaking of the New Testament, that you should read all the histories of Christ, as well of those whom a council of ecclesiastics have decided for us, to be Pseudo-evangelists, as those they named Evangelists. Because these Pseudo-evangelists pretended to inspiration, as much as the others, and you are to judge their pretensions by your own reason, and not by the reason of those ecclesiastics. Most of these are lost... [Letter to his nephew, Peter Carr, advising him in matters of religion, 1787]

When a language dies, so much more than words are lost. Language is the dwelling place of ideas that do not exist anywhere else. It is a prism through which to see the world. Tom says that even words as basic as numbers are imbued with layers of meaning. The numbers we use to count plants in the sweetgrass meadow also recall the Creation Story. Én:ska—one. This word invokes the fall of Skywoman from the world above. All alone, én:ska, she fell toward the earth. But she was not alone, for in her womb a second life was growing. Tékeni—there were two. Skywoman gave birth to a daughter, who bore twin sons and so then there were three—áhsen. Every time the Haudenosaunee count to three in their own language, they reaffirm their bond to Creation.

One of the signs of passing youth is the birth of a sense of fellowship with other human beings as we take our place among them.

A library, to modify the famous metaphor of Socrates, should be the delivery room for the birth of ideas - a place where history comes to life.

So many crucial events take place behind people’s backs, when they aren’t in a position to watch: birth and death, for instance. And the temporary oblivion of sex.

My Heart's In The Highlands Farewell to the Highlands, farewell to the North, The birth-place of Valour, the country of Worth; Wherever I wander, wherever I rove, The hills of the Highlands for ever I love. Chorus.-My heart's in the Highlands, my heart is not here, My heart's in the Highlands, a-chasing the deer; Chasing the wild-deer, and following the roe, My heart's in the Highlands, wherever I go. Farewell to the mountains, high-cover'd with snow, Farewell to the straths and green vallies below; Farewell to the forests and wild-hanging woods, Farewell to the torrents and loud-pouring floods. My heart's in the Highlands, &c.

Four score and seven years ago our fathers brought forth on this continent a new nation, conceived in liberty and dedicated to the proposition that all men are created equal. Now we are engaged in a great civil war, testing whether that nation or any nation so conceived and so dedicated can long endure. We are met on a great battlefield of that war. We have come to dedicate a portion of that field as a final resting-place for those who here gave their lives that that nation might live. It is altogether fitting and proper that we should do this. But in a larger sense, we cannot dedicate, we cannot consecrate, we cannot hallow this ground. The brave men, living and dead who struggled here have consecrated it far above our poor power to add or detract. The world will little note nor long remember what we say here, but it can never forget what they did here. It is for us the living rather to be dedicated here to the unfinished work which they who fought here have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us — that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion — that we here highly resolve that these dead shall not have died in vain, that this nation under God shall have a new birth of freedom, and that government of the people, by the people, for the people shall not perish from the earth.

Funny, transformative events were not always scheduled and not always expected. Yeah, sure, your change turned you into a male. And when you went through the mating ceremony, you were part of a whole. No longer just yourself. And the deaths and the births around you made you view the world differently. But every once in a while, from out of the blue, someone reaches the quiet place where you spend your private time and changes the way you see yourself. If you’re lucky it’s your mate…the transformation reminds you once again that you are absolutely, positively with the right person: because what they say doesn’t touch you because of who they are to you, but because of the content of their message.

Birth, life, and death― each took place on the hidden side of a leaf.

The drug of love was no escape, for in its coils lie latent dreams of greatness which awaken when men and women fecundate each other deeply. Something is always born of man and woman lying together and exchanging the essences of their lives. Some seed is always carried and opened in the soil of passion. The fumes of desire are the womb of man's birth and often in the drunkeness of caresses history is made, and science, and philosophy. For a woman, as she sews, cooks, embraces, covers, warms, also dreams that the man taking her will be more than a man, will be the mythological figure of her dreams, the hero, the discoverer, the builder....Unless she is the anonymous whore, no man enters woman with impunity, for where the seed of man and woman mingle, within the drops of blood exchanged, the changes that take place are the same as those of great flowing rivers of inheritance, which carry traits of character from father to son to grandson, traits of character as well as physical traits. Memories of experience are transmitted by the same cells which repeated the design of a nose, a hand, the tone of a voice, the color of an eye. These great flowing rivers of inheritance transmitted traits and carried dreams from port to port until fulfillment, and gave birth to selves never born before....No man and woman know what will be born in the darkness of their intermingling; so much besides children, so many invisible births, exchanges of soul and character, blossoming of unknown selves, liberation of hidden treasures, buried fantasies...

Take a moment to think about the context in which your next decision will occur: You did not pick your parents or the time and place of your birth. You didn't choose your gender or most of your life experiences. You had no control whatsoever over your genome or the development of your brain. And now your brain is making choices on the basis of preferences and beliefs that have been hammered into it over a lifetime - by your genes, your physical development since the moment you were conceived, and the interactions you have had with other people, events, and ideas. Where is the freedom in this? Yes, you are free to do what you want even now. But where did your desires come from?

Home is the place you return to when you have finally lost your soul. Home is the place where life is born, not the place of your birth, but the place where you seek rebirth. When you no longer have to remember which tale of your own past is true and which is an invention, when you know that you are an invention, then is the time to seek out your home. Perhaps only when you have come to understand that can you finally reach home.

The human mind is like a video. This means man lives his life in an illusion from birth. It is comparable to a video because with his eyes, ears, nose, mouth and body – his five senses – he takes pictures of all that he experiences as he lives, and stores them inside him. These become his “self” and they dictate how he lives and behaves.

There is an internal landscape, a geography of the soul; we search for its outlines all our lives. Those who are lucky enough to find it ease like water over a stone, onto its fluid contours, and are home. Some find it in the place of their birth; others may leave a seaside town, parched, and find themselves refreshed in the desert. There are those born in rolling countryside who are really only at ease in the intense and busy loneliness of the city. For some, the search is for the imprint of another; a child or a mother, a grandfather or a brother, a lover, a husband, a wife, or a foe. We may go through our lives happy or unhappy, successful or unfulfilled, loved or unloved, without ever standing cold with the shock of recognition, without ever feeling the agony as the twisted iron in our soul unlocks itself and we slip at last into place.

In itself, every idea is neutral, or should be; but man animates ideas, projects his flames and flaws into them; impure, transformed into beliefs, ideas take their place in time, take shape as events: the trajectory is complete, from logic to epilepsy . . . whence the birth of ideologies, doctrines, deadly games. Idolaters by instinct, we convert the objects of our dreams and our interests into the Unconditional. History is nothing but a procession of false Absolutes, a series of temples raised to pretexts, a degradation of the mind before the Improbable. Even when he turns from religion, man remains subject to it; depleting himself to create fake gods, he feverishly adopts them: his need for fiction, for mythology triumphs over evidence and absurdity alike.

Daughters of Naiads were a dime a dozen in those days; the place was crawling with them. Nevertheless, it never hurts to be of semi-divine birth. Or it never hurts immediately.

We do not rush toward death, we flee the catastrophe of birth, survivors struggling to forget it. Fear of death is merely the projection into the future of a fear which dates back to our first moment of life. We are reluctant, of course, to treat birth as a scourge: has it not been inculcated as the sovereign good—have we not been told that the worst came at the end, not at the outset of our lives? Yet evil, the real evil, is behind, not ahead of us. What escaped Jesus did not escape Buddha: “If three things did not exist in the world, O disciples, the Perfect One would not appear in the world. …” And ahead of old age and death he places the fact of birth, source of every infirmity, every disaster.

I'm all these words, all these strangers, this dust of words, with no ground for their settling, no sky for their dispersing, coming together to say, fleeing one another to say, that I am they, all of them, those that merge, those that part, those that never meet, and nothing else, yes, something else, that I'm something quite different, a quite different thing, a wordless thing in an empty place, a hard shut dry cold black place, where nothing stirs, nothing speaks, and that I listen, and that I seek, like a caged beast born of caged beasts born of caged beasts born of caged beasts born in a cage and dead in a cage, born and then dead, born in a cage and then dead in a cage, in a word like a beast, in one of their words, like such a beast, and that I seek, like such a beast, with my little strength, such a beast, with nothing of its species left but fear and fury, no, the fury is past, nothing but fear, nothing of all its due but fear centupled, fear of its shadow, no, blind from birth, of sound then, if you like, we'll have that, one must have something, it's a pity, but there it is, fear of sound, fear of sounds, the sounds of beasts, the sounds of men, sounds in the daytime and sounds at night, that's enough, fear of sounds all sounds, more or less, more or less fear, all sounds, there's only one, continuous, day and night, what is it, it's steps coming and going, it's voices speaking for a moment, it's bodies groping their way, it's the air, it's things, it's the air among the things, that's enough, that I seek, like it, no, not like it, like me, in my own way, what am I saying, after my fashion, that I seek, what do I seek now, what it is, it must be that, it can only be that, what it is, what it can be, what what can be, what I seek, no, what I hear, I hear them, now it comes back to me, they say I seek what it is I hear, I hear them, now it comes back to me, what it can possibly be, and where it can possibly come from, since all is silent here, and the walls thick, and how I manage, without feeling an ear on me, or a head, or a body, or a soul, how I manage, to do what, how I manage, it's not clear, dear dear, you say it's not clear, something is wanting to make it clear, I'll seek, what is wanting, to make everything clear, I'm always seeking something, it's tiring in the end, and it's only the beginning.

You are not naked when you take off your clothes. You still wear your religious assumptions, your prejudices, your fears, your illusions, your delusions. When you shed the cultural operating system, then, essentially you stand naked before the inspection of your own psyche…and it’s from that position, a position outside the cultural operating system, that we can begin to ask real questions about what does it mean to be human, what kind of circumstance are we caught in, and what kind of structures, if any, can we put in place to assuage the plan and accentuate the glory and the wonder that lurks, waiting for us, in this very narrow slice of time between the birth canal and the yawning grave. In other words we have to return to first premises.

Before placing her in her mother's arms, she whispered, as she had at all the other births, hello, little amphibian. Someone had to acknowledge the strangeness of this soul, and the distance it had traversed, millions and millions of years, in order to be here.

No one could endure lasting adversity if it continued to have the same force as when it first hit us. We are all tied to Fortune, some by a loose and golden chain, and others by a tight one of baser metal: but what does it matter? We are all held in the same captivity, and those who have bound others are themselves in bonds - unless you think perhaps that the left-hand chain is lighter. One man is bound by high office, another by wealth; good birth weighs down some, and a humble origin others; some bow under the rule of other men and some under their own; some are restricted to one place by exile, others by priesthoods: all life is a servitude. So you have to get used to your circumstances, complain about them as little as possible, and grasp whatever advantage they have to offer: no condition is so bitter that a stable mind cannot find some consolation in it.

Anyone can take a picture of poverty; it’s easy to focus on the dirt and hurt of the poor. It’s much harder—and much more needful—to pry under that dirt and reveal the beauty and dignity of people that, but for their birth into a place and circumstance different from our own, are just like ourselves. I want my images to tell the story of those people and to move us beyond pity to justice and mercy.

Grandfather’s Hands             Your grandfather’s hands were brown. Your grandmother kissed each knuckle,   circled an island into his palm and told him which parts they would share, which part they would leave alone.   She wet a finger to draw where the ocean would be on his wrist, kissed him there, named the ocean after herself.   Your grandfather’s hands were slow but urgent. Your grandmother dreamt them,   a clockwork of fingers finding places to own– under the tongue, collarbone, bottom lip, arch of foot.   Your grandmother names his fingers after seasons– index finger, a wave of heat, middle finger, rainfall.   Some nights his thumb is the moon nestled just under her rib. “Your grandparents often found themselves in dark rooms, mapping out each other’s bodies,   claiming whole countries with their mouths.

Gossamer strands of memory flutter over her face and eyes in their furious journey back into the almost-forgotten past.  Smells, feelings, images, and body sensations all coalesce into a mural of previous connections with this place.

This assumption that she need look for no more devotion now that her beauty had passed proceeded from the fact that she had never realized any love save love as passion. Such love, though it expends itself in generosity and thoughtfulness, though it give birth to visions and to great poetry, remains among the sharpest expressions of self-interest. Not until it has passed through a long servitude, through its own self-hatred, through mockery, through great doubts, can it take its place among the loyalties. Many who have spent a lifetime in it can tell us less of love than the child that lost a dog yesterday.

This is the time of tension between dying and birth The place of solitude where three dreams cross Between blue rocks But when the voices shaken from the yew-tree drift away Let the other yew be shaken and reply. Blessèd sister, holy mother, spirit of the fountain, spirit of the garden, Suffer us not to mock ourselves with falsehood Teach us to care and not to care Teach us to sit still Even among these rocks, Our peace in His will And even among these rocks Sister, mother And spirit of the river, spirit of the sea, Suffer me not to be separated And let my cry come unto Thee.

The path trodden by wayfarers and pilgrims followed the railway and then turned into the fields. Here Lara stopped, closed her eyes and took a good breath of the air which carried all the smells of the huge countryside. It was dearer to her than her kin, better than a lover, wiser than a book. For a moment she rediscovered the meaning of her life. She was here on earth to make sense of its wild enchantment and to call each thing by its right name, or, if this were not within her power, then, out of love of life, to give birth to heirs who would do it in her place.

They [human lives] are composed like music. Guided by his sense of beauty, an individual transforms a fortuitous occurrence (Beethoven’s music, death under a train) into a motif, which then assumes a permanent place in the composition of the individual’s life. Anna could have chosen another way to take her life. But the motif of death and the railway station, unforgettably bound to the birth of love, enticed her in her hour of despair with its dark beauty. Without realizing it, the individual composes his life according to the laws of beauty even in times of greatest distress. It is wrong, then, to chide the novel for being fascinated by mysterious coincidences (like the meeting of Anna, Vronsky, the railway station, and death or the meeting of Beethoven, Tomas, Tereza, and the cognac), but it is right to chide man for being blind to such coincidences in his daily life. For he thereby deprives his life a dimension of beauty.

Consider the capacity of the human body for pleasure. Sometimes, it is pleasant to eat, to drink, to see, to touch, to smell, to hear, to make love. The mouth. The eyes. The fingertips, The nose. The ears. The genitals. Our voluptific faculties (if you will forgive me the coinage) are not exclusively concentrated here. The whole body is susceptible to pleasure, but in places there are wells from which it may be drawn up in greater quantity. But not inexhaustibly. How long is it possible to know pleasure? Rich Romans ate to satiety, and then purged their overburdened bellies and ate again. But they could not eat for ever. A rose is sweet, but the nose becomes habituated to its scent. And what of the most intense pleasures, the personality-annihilating ecstasies of sex? I am no longer a young man; even if I chose to discard my celibacy I would surely have lost my stamina, re-erecting in half-hours where once it was minutes. And yet if youth were restored to me fully, and I engaged again in what was once my greatest delight – to be fellated at stool by nymphet with mouth still blood-heavy from the necessary precautions – what then? What if my supply of anodontic premenstruals were never-ending, what then? Surely, in time, I should sicken of it. “Even if I were a woman, and could string orgasm on orgasm like beads on a necklace, in time I should sicken of it. Do you think Messalina, in that competition of hers with a courtesan, knew pleasure as much on the first occasion as the last? Impossible. “Yet consider. “Consider pain. “Give me a cubic centimeter of your flesh and I could give you pain that would swallow you as the ocean swallows a grain of salt. And you would always be ripe for it, from before the time of your birth to the moment of your death, we are always in season for the embrace of pain. To experience pain requires no intelligence, no maturity, no wisdom, no slow working of the hormones in the moist midnight of our innards. We are always ripe for it. All life is ripe for it. Always.

It’s called being in love. It’s more frightening than confronting your deepest fear and opens you to being hurt beyond the physical plane.” He placed a hand over his heart. “It might seem as though it’s a weakness to you but it is proof that we are more than numbers, experiments, or whatever else Mercile intended us to be. It takes bravery and strength to feel such strong emotions for one person when we were denied from birth the chance to ever care about anything or anyone. I’m not saying it’s easy or painless. It is probably one of the most complex things I’ve experienced. Jessie is my life. My heart beats for her and I will admit to all that I wouldn’t want to go on if I lost her. The unmated ones don’t understand and are currently looking confused or horrified. I’m hopeful they’ll know the ups and downs of falling in love one day. It’s a gift and a curse at times but everyone should experience it. It’s a part of life and we are survivors.

For the true poet the metaphor is not a rhetorical figure but a representative image that really hovers before him in place of a concept. For him, the character is not a whole laboriously assembled from individual traits, but a person, insistently living before his eyes, distinguished from the otherwise identical vision of the painter by his continuous life and action.

New Rule: Conspiracy theorists who are claiming that we didn't really kill Bin Laden must be reminded that they didn't think he did the crime in the first place. Come on, nutjobs, keep your bullshit straight: The towers were brought down in a controlled demolition by George W. Bush to distract attention from Hawaii, where CIA operatives were planting phony birth records so that a Kenyan named Barack Obama could someday rise to power and pretend to take out the guy we pretended took out the Towers. And I know that's true because I just got it in an e-mail from Trump.

Sometimes without conscious realization, our thoughts, our faith, out interests are entered into the past. We talk about other times, other places, other persons, and lose our living hold on the present. Sometimes we think if we could just go back in time we would be happy. But anyone who attempts to reenter the past is sure to be disappointed. Anyone who has ever revisited the place of his birth after years of absence is shocked by the differences between the way the place actually is, and the way he has remembered it. He may walk along old familiar streets and roads, but he is a stranger in a strange land. He has thought of this place as home, but he finds he is no longer here even in spirit. He has gone onto a new and different life, and in thinking longingly of the past, he has been giving thought and interest to something that no longer really exists.

I prefer the retro chic of spending Christmas just like Mary and Joseph did- traveling arduously back to the place of your birth to be counted, with no guarantee of a bed when you get there. You may end up sleeping on an old wicker couch with a dog licking your face while an Ab Rocket informercial plays in the background. It's a modern-day manger.

No parent should have to bury a child ... No mother should have to bury a son. Mothers are not meant to bury sons. It is not in the natural order of things. I buried my son. In a potter's field. In a field of Blood. In empty, acrid silence. There was no funeral. There were no mourners. His friends all absent. His father dead. His sisters refusing to attend. I discovered his body alone, I dug his grave alone, I placed him in a hole, and covered him with dirt and rock alone. I was not able to finish burying him before sundown, and I'm not sure if that affected his fate ... I begrudge God none of this. I do not curse him or bemoan my lot. And though my heart keeps beating only to keep breaking--I do not question why. I remember the morning my son was born as if it was yesterday. The moment the midwife placed him in my arms, I was infused with a love beyond all measure and understanding. I remember holding my son, and looking over at my own mother and saying, "Now I understand why the sun comes up at day and the stars come out at night. I understand why rain falls gently. Now I understand you, Mother" ... I loved my son every day of his life, and I will love him ferociously long after I've stopped breathing. I am a simple woman. I am not bright or learn-ed. I do not read. I do not write. My opinions are not solicited. My voice is not important ... On the day of my son's birth I was infused with a love beyond all measure and understanding ... The world tells me that God is in Heaven and that my son is in Hell. I tell the world the one true thing I know: If my son is in Hell, then there is no Heaven--because if my son sits in Hell, there is no God.

Why question what Froi of Lumatere was doing here?' he asked.' When you should be questioning what would have happened to Charyn if he hadn't been here. Who else would have saved Gargarin of Abroi from the street lords? … 'Who would have saved Quintana of Charyn from hanging? Who would have rescued her from Tariq of Lascow's compound? Who would have sent her to a safe place to birth the cursebreaker? Blah, blah, blah. I'm bored now,' Finnikin said, looking around.

There had stood a great house in the centre of the gardens, where now was left only that fragment of ruin. This house had been empty for a great while; years before his—the ancient man's—birth. It was a place shunned by the people of the village, as it had been shunned by their fathers before them. There were many things said about it, and all were of evil. No one ever went near it, either by day or night. In the village it was a synonym of all that is unholy and dreadful.

She was simple, not being able to adorn herself, but she was unhappy, as one out of her class; for women belong to no caste, no race, their grace, their beauty and their charm serving them in place of birth and family. Their inborn finesse, their instinctive elegance, their suppleness of wit, are their only aristocracy, making some daughters of the people the equal of great ladies.

Now I felt the long-forgotten urgency of lovemaking, when it seems one's human selves leave, to be replaced by hungry beasts bolting their food. Gone are the civilized beings who talk of manners and journeys and letters; in their places are two bodies straining to give birth to a burst of inhuman pleasure followed by a great, floating nothingness. An explosion of life followed by death - in this we live, and in this we foreshadow our own sweet deaths.

Walt Whitman (1819–1892). Leaves of Grass. 1900. To You WHOEVER you are, I fear you are walking the walks of dreams, I fear these supposed realities are to melt from under your feet and hands; Even now, your features, joys, speech, house, trade, manners, troubles, follies, costume, crimes, dissipate away from you, Your true Soul and Body appear before me, They stand forth out of affairs—out of commerce, shops, law, science, work, forms, clothes, the house, medicine, print, buying, selling, eating, drinking, suffering, dying. Whoever you are, now I place my hand upon you, that you be my poem; I whisper with my lips close to your ear, I have loved many women and men, but I love none better than you. O I have been dilatory and dumb; I should have made my way straight to you long ago; I should have blabb’d nothing but you, I should have chanted nothing but you. I will leave all, and come and make the hymns of you; None have understood you, but I understand you; None have done justice to you—you have not done justice to yourself; None but have found you imperfect—I only find no imperfection in you; None but would subordinate you—I only am he who will never consent to subordinate you; I only am he who places over you no master, owner, better, God, beyond what waits intrinsically in yourself. Painters have painted their swarming groups, and the centre figure of all; From the head of the centre figure spreading a nimbus of gold-color’d light; But I paint myriads of heads, but paint no head without its nimbus of gold-color’d light; From my hand, from the brain of every man and woman it streams, effulgently flowing forever. O I could sing such grandeurs and glories about you! You have not known what you are—you have slumber’d upon yourself all your life; Your eye-lids have been the same as closed most of the time; What you have done returns already in mockeries; (Your thrift, knowledge, prayers, if they do not return in mockeries, what is their return?) The mockeries are not you; Underneath them, and within them, I see you lurk; I pursue you where none else has pursued you; Silence, the desk, the flippant expression, the night, the accustom’d routine, if these conceal you from others, or from yourself, they do not conceal you from me; The shaved face, the unsteady eye, the impure complexion, if these balk others, they do not balk me, The pert apparel, the deform’d attitude, drunkenness, greed, premature death, all these I part aside. There is no endowment in man or woman that is not tallied in you; There is no virtue, no beauty, in man or woman, but as good is in you; No pluck, no endurance in others, but as good is in you; No pleasure waiting for others, but an equal pleasure waits for you. As for me, I give nothing to any one, except I give the like carefully to you; I sing the songs of the glory of none, not God, sooner than I sing the songs of the glory of you. Whoever you are! claim your own at any hazard! These shows of the east and west are tame, compared to you; These immense meadows—these interminable rivers—you are immense and interminable as they; These furies, elements, storms, motions of Nature, throes of apparent dissolution—you are he or she who is master or mistress over them, Master or mistress in your own right over Nature, elements, pain, passion, dissolution. The hopples fall from your ankles—you find an unfailing sufficiency; Old or young, male or female, rude, low, rejected by the rest, whatever you are promulges itself; Through birth, life, death, burial, the means are provided, nothing is scanted; Through angers, losses, ambition, ignorance, ennui, what you are picks its way.

Space, like time, gives birth to forgetfulness, but does so by removing an individual from all relationships and placing him in a free and pristine state--indeed, in but a moment it can turn a pedant and philistine into something like a vagabond. Time, they say, is water from the river Lethe, but alien air is a similar drink; and if its effects are less profound, it works all the more quickly.

Live or die, but don't poison everything... Well, death's been here for a long time -- it has a hell of a lot to do with hell and suspicion of the eye and the religious objects and how I mourned them when they were made obscene by my dwarf-heart's doodle. The chief ingredient is mutilation. And mud, day after day, mud like a ritual, and the baby on the platter, cooked but still human, cooked also with little maggots, sewn onto it maybe by somebody's mother, the damn bitch! Even so, I kept right on going on, a sort of human statement, lugging myself as if I were a sawed-off body in the trunk, the steamer trunk. This became perjury of the soul. It became an outright lie and even though I dressed the body it was still naked, still killed. It was caught in the first place at birth, like a fish. But I play it, dressed it up, dressed it up like somebody's doll. Is life something you play? And all the time wanting to get rid of it? And further, everyone yelling at you to shut up. And no wonder! People don't like to be told that you're sick and then be forced to watch you come down with the hammer. Today life opened inside me like an egg and there inside after considerable digging I found the answer. What a bargain! There was the sun, her yolk moving feverishly, tumbling her prize -- and you realize she does this daily! I'd known she was a purifier but I hadn't thought she was solid, hadn't known she was an answer. God! It's a dream, lovers sprouting in the yard like celery stalks and better, a husband straight as a redwood, two daughters, two sea urchings, picking roses off my hackles. If I'm on fire they dance around it and cook marshmallows. And if I'm ice they simply skate on me in little ballet costumes. Here, all along, thinking I was a killer, anointing myself daily with my little poisons. But no. I'm an empress. I wear an apron. My typewriter writes. It didn't break the way it warned. Even crazy, I'm as nice as a chocolate bar. Even with the witches' gymnastics they trust my incalculable city, my corruptible bed. O dearest three, I make a soft reply. The witch comes on and you paint her pink. I come with kisses in my hood and the sun, the smart one, rolling in my arms. So I say Live and turn my shadow three times round to feed our puppies as they come, the eight Dalmatians we didn't drown, despite the warnings: The abort! The destroy! Despite the pails of water that waited, to drown them, to pull them down like stones, they came, each one headfirst, blowing bubbles the color of cataract-blue and fumbling for the tiny tits. Just last week, eight Dalmatians, 3/4 of a lb., lined up like cord wood each like a birch tree. I promise to love more if they come, because in spite of cruelty and the stuffed railroad cars for the ovens, I am not what I expected. Not an Eichmann. The poison just didn't take. So I won't hang around in my hospital shift, repeating The Black Mass and all of it. I say Live, Live because of the sun, the dream, the excitable gift.

God is in the mountains. Impassive, immovable, jagged giants, separating the celestial from the terrestrial with eternal diagonal certainty. As if silently monitoring the beating heart of the creator from the universe's perfect birth. Stood in the thin air and the awe, one inhales God, involuntarily acknowledging that we are but fragments of a whole, a higher thing. The mountains remind me of my place, as a servant to truth and wonder. Yes, God is in the mountains. Perhaps the pulpit too and even in the piety of an atheist's sigh. I don't know; but I feel him in the mountains.

About suffering they were never wrong, The Old Masters; how well, they understood Its human position; how it takes place While someone else is eating or opening a window or just walking dully along; How, when the aged are reverently, passionately waiting For the miraculous birth, there always must be Children who did not specially want it to happen, skating On a pond at the edge of the wood: They never forgot That even the dreadful martyrdom must run its course Anyhow in a corner, some untidy spot Where the dogs go on with their doggy life and the torturer’s horse Scratches its innocent behind on a tree. In Breughel’s Icarus, for instance: how everything turns away Quite leisurely from the disaster; the ploughman may Have heard the splash, the forsaken cry, But for him it was not an important failure; the sun shone As it had to on the white legs disappearing into the green Water; and the expensive delicate ship that must have seen Something amazing, a boy falling out of the sky, had somewhere to get to and sailed calmly on.

Thus, the philosopher dislikes marriage as well as what might persuade him into it??marriage is a barrier and a disaster along his route to the optimal. What great philosopher up to now has been married? Heraclitus, Plato, Descartes, Spinoza, Leibtniz, Kant, Schopenhauer?? None of these got married. What`s more, we cannot even imagine them married. A married philosopher belongs in a comedy, that`s my principle. And Socrates, the exception, the malicious Socrates, it appears, got married ironically to demonstrate this very principle. Every philosopher would speak as once Buddha spoke when someone told him of the birth his son, "Rahula has been born to me. A shackle has been forged for me." (Rahula here means "a little demon"). To every "free spirit" there must come a reflective hour, provided that previously he has had a one without thought, of the sort that came then to Buddha - "Life in a house," he thought to himself, "is narrow and confined, a polluted place. Freedom consists of abandoning houses;" "because he thought this way, he left the house.

This is the church. Here she is. Lovely, irregular, sometimes sick and sometimes well. This is the body-like-no-other that God has shaped and placed in the world. Jesus lives here; this is his soul’s address. There is a lot to be thankful for, all things considered. She has taken a beating, the church. Every day she meets the gates of hell and she prevails. Every day she serves, stumbles, injures, and repairs. That she has healed is an underrated miracle. That she gives birth is beyond reckoning. Maybe it’s time to make peace with her. Maybe it’s time to embrace her, flawed as she is.

With the birth of Akash, in his sudden, perfect presence, Ruma had felt awe for the first time in her life. He still had the power to stagger her at times--simply the fact that he was breathing, that all his organs were in their proper places, that blood flowed quietly and effectively through his small, sturdy limbs. He was her flesh and blood, her mother had told her in the hospital the day Akash was born. Only the words her mother used were more literal, enriching the tired phrase with meaning: "He is made from your meat and bone." It had caused Ruma to acknowledge the supernatural in everyday life. But death, too, had the power to awe, she knew this now-that a human being could be alive for years and years, thinking and breathing and eating, full of a million worries and feelings and thoughts, taking up space in the world, and then, in an instant, become absent, invisible.

England once there lived a big And wonderfully clever pig. To everybody it was plain That Piggy had a massive brain. He worked out sums inside his head, There was no book he hadn't read. He knew what made an airplane fly, He knew how engines worked and why. He knew all this, but in the end One question drove him round the bend: He simply couldn't puzzle out What LIFE was really all about. What was the reason for his birth? Why was he placed upon this earth? His giant brain went round and round. Alas, no answer could be found. Till suddenly one wondrous night. All in a flash he saw the light. He jumped up like a ballet dancer And yelled, "By gum, I've got the answer!" "They want my bacon slice by slice "To sell at a tremendous price! "They want my tender juicy chops "To put in all the butcher's shops! "They want my pork to make a roast "And that's the part'll cost the most! "They want my sausages in strings! "They even want my chitterlings! "The butcher's shop! The carving knife! "That is the reason for my life!" Such thoughts as these are not designed To give a pig great piece of mind. Next morning, in comes Farmer Bland, A pail of pigswill in his hand, And piggy with a mighty roar, Bashes the farmer to the floor… Now comes the rather grizzly bit So let's not make too much of it, Except that you must understand That Piggy did eat Farmer Bland, He ate him up from head to toe, Chewing the pieces nice and slow. It took an hour to reach the feet, Because there was so much to eat, And when he finished, Pig, of course, Felt absolutely no remorse. Slowly he scratched his brainy head And with a little smile he said, "I had a fairly powerful hunch "That he might have me for his lunch. "And so, because I feared the worst, "I thought I'd better eat him first.

What constitutes an American? Not color nor race nor religion. Not the pedigree of his family nor the place of his birth. Not the coincidence of his citizenship. Not his social status nor his bank account. Not his trade nor his profession. An American is one who loves justice and believes in the dignity of man. An American is one who will fight for his freedom and that of his neighbor. An American is one who will sacrifice property, ease and security in order that he and his children may retain the rights of free men. An American is one in whose heart is engraved the immortal second sentence of the Declaration of Independence.

In many places along this narrow, curving strand of pavement, the forest threads tree limbs overhead in a latticework canopy that leads one to think of the sacredness of cathedrals.  Once you enter this hallowed space, the temperature drops dramatically and a world of virtual silence wraps you in a cocoon of serenity and grace.  For Kate, it is a destination in and of itself, this magnificent temple of embracing trees, limbs arching overhead with long arms of wooded skin, reaching for their beloved partners on the other side of the road, seeking communion and the joining of lovers.

Dear Mama, I am being stalked by not one but two men of exceptionally high birth. One is a madman who tortured me and promised to make me love him forever. The other is a madman who gave me his shadow and lives to make my life difficult. No doubt you would be pleased, but I intend to deny you grandchildren for the foreseeable future. Henry is a dear, but I suspect the only reason his parents were willing to consider me for his bride was that he does not, in fact, like women at all. In place of comforting news about my marriageability and future grandchildren, please know I have adopted a bird. You would like him. Much love, Hopeless Jessamin

And then I thought: 'It's for a warning,'" she continues. "You may think a bed is a peaceful thing, sir. For you it may mean rest, and comfort, and a good night's sleep. But it isn't so for everyone. There are many dangerous things that may take place in a bed. It's where we are born, that's our first peril in life. It's where women give birth, which is often their last. And it's where the act takes place between men and women sir, which I will not mention to you, but I suppose you know what it is. Some call it love, others despair, merely an indignity they must suffer through. And finally beds are what we sleep in, and where we dream, and often where we die.

A Rock, A River, A Tree Hosts to species long since departed, Mark the mastodon. The dinosaur, who left dry tokens Of their sojourn here On our planet floor, Any broad alarm of their of their hastening doom Is lost in the gloom of dust and ages. But today, the Rock cries out to us, clearly, forcefully, Come, you may stand upon my Back and face your distant destiny, But seek no haven in my shadow. I will give you no hiding place down here. You, created only a little lower than The angels, have crouched too long in The bruising darkness, Have lain too long Face down in ignorance. Your mouths spelling words Armed for slaughter. The rock cries out today, you may stand on me, But do not hide your face. Across the wall of the world, A river sings a beautiful song, Come rest here by my side. Each of you a bordered country, Delicate and strangely made proud, Yet thrusting perpetually under siege. Your armed struggles for profit Have left collars of waste upon My shore, currents of debris upon my breast. Yet, today I call you to my riverside, If you will study war no more. Come, clad in peace and I will sing the songs The Creator gave to me when I And the tree and stone were one. Before cynicism was a bloody sear across your brow And when you yet knew you still knew nothing. The river sings and sings on. There is a true yearning to respond to The singing river and the wise rock. So say the Asian, the Hispanic, the Jew, The African and Native American, the Sioux, The Catholic, the Muslim, the French, the Greek, The Irish, the Rabbi, the Priest, the Sheikh, The Gay, the Straight, the Preacher, The privileged, the homeless, the teacher. They hear. They all hear The speaking of the tree. Today, the first and last of every tree Speaks to humankind. Come to me, here beside the river. Plant yourself beside me, here beside the river. Each of you, descendant of some passed on Traveller, has been paid for. You, who gave me my first name, You Pawnee, Apache and Seneca, You Cherokee Nation, who rested with me, Then forced on bloody feet, Left me to the employment of other seekers-- Desperate for gain, starving for gold. You, the Turk, the Swede, the German, the Scot... You the Ashanti, the Yoruba, the Kru, Bought, sold, stolen, arriving on a nightmare Praying for a dream. Here, root yourselves beside me. I am the tree planted by the river, Which will not be moved. I, the rock, I the river, I the tree I am yours--your passages have been paid. Lift up your faces, you have a piercing need For this bright morning dawning for you. History, despite its wrenching pain, Cannot be unlived, and if faced with courage, Need not be lived again. Lift up your eyes upon The day breaking for you. Give birth again To the dream. Women, children, men, Take it into the palms of your hands. Mold it into the shape of your most Private need. Sculpt it into The image of your most public self. Lift up your hearts. Each new hour holds new chances For new beginnings. Do not be wedded forever To fear, yoked eternally To brutishness. The horizon leans forward, Offering you space to place new steps of change. Here, on the pulse of this fine day You may have the courage To look up and out upon me, The rock, the river, the tree, your country. No less to Midas than the mendicant. No less to you now than the mastodon then. Here on the pulse of this new day You may have the grace to look up and out And into your sister's eyes, Into your brother's face, your country And say simply Very simply With hope Good morning.

A scientist places an ad in a Paris newspaper offering a free horoscope. He receives about 150 replies, each, as requested, detailing a place and time of birth. Every respondent is then sent the identical horoscope, along with a questionnaire asking how accurate the horoscope had been. Ninety-four per cent of the respondents (and 90 per cent of their families and friends) reply that they were at least recognizable in the horoscope. However, the horoscope was drawn up for a French serial killer. If an astrologer can get this far without even meeting his subjects, think how well someone sensitive to human nuances and not overly scrupulous might do.

most cherished desires of present-day Westerners are shaped by romantic, nationalist, capitalist and humanist myths that have been around for centuries. Friends giving advice often tell each other, ‘Follow your heart.’ But the heart is a double agent that usually takes its instructions from the dominant myths of the day, and the very recommendation to ‘follow your heart’ was implanted in our minds by a combination of nineteenth-century Romantic myths and twentieth-century consumerist myths. The Coca-Cola Company, for example, has marketed Diet Coke around the world under the slogan ‘Diet Coke. Do what feels good.’ Even what people take to be their most personal desires are usually programmed by the imagined order. Let’s consider, for example, the popular desire to take a holiday abroad. There is nothing natural or obvious about this. A chimpanzee alpha male would never think of using his power in order to go on holiday into the territory of a neighbouring chimpanzee band. The elite of ancient Egypt spent their fortunes building pyramids and having their corpses mummified, but none of them thought of going shopping in Babylon or taking a skiing holiday in Phoenicia. People today spend a great deal of money on holidays abroad because they are true believers in the myths of romantic consumerism. Romanticism tells us that in order to make the most of our human potential we must have as many different experiences as we can. We must open ourselves to a wide spectrum of emotions; we must sample various kinds of relationships; we must try different cuisines; we must learn to appreciate different styles of music. One of the best ways to do all that is to break free from our daily routine, leave behind our familiar setting, and go travelling in distant lands, where we can ‘experience’ the culture, the smells, the tastes and the norms of other people. We hear again and again the romantic myths about ‘how a new experience opened my eyes and changed my life’. Consumerism tells us that in order to be happy we must consume as many products and services as possible. If we feel that something is missing or not quite right, then we probably need to buy a product (a car, new clothes, organic food) or a service (housekeeping, relationship therapy, yoga classes). Every television commercial is another little legend about how consuming some product or service will make life better. 18. The Great Pyramid of Giza. The kind of thing rich people in ancient Egypt did with their money. Romanticism, which encourages variety, meshes perfectly with consumerism. Their marriage has given birth to the infinite ‘market of experiences’, on which the modern tourism industry is founded. The tourism industry does not sell flight tickets and hotel bedrooms. It sells experiences. Paris is not a city, nor India a country – they are both experiences, the consumption of which is supposed to widen our horizons, fulfil our human potential, and make us happier. Consequently, when the relationship between a millionaire and his wife is going through a rocky patch, he takes her on an expensive trip to Paris. The trip is not a reflection of some independent desire, but rather of an ardent belief in the myths of romantic consumerism. A wealthy man in ancient Egypt would never have dreamed of solving a relationship crisis by taking his wife on holiday to Babylon. Instead, he might have built for her the sumptuous tomb she had always wanted. Like the elite of ancient Egypt, most people in most cultures dedicate their lives to building pyramids. Only the names, shapes and sizes of these pyramids change from one culture to the other. They may take the form, for example, of a suburban cottage with a swimming pool and an evergreen lawn, or a gleaming penthouse with an enviable view. Few question the myths that cause us to desire the pyramid in the first place.

I was raised Defiant,” she said. “But I choose, now, to be what people down below call a Disputer—I raise objections about the way the war is being run. I think we should throw off the oppressive mantle of military government.” I stopped in place, shocked. I’d never heard words like that spoken before. “So…you’re a coward?” FM blushed, standing up taller. “I’d have thought you, of all people, would be careful about throwing around that term.” “Sorry,” I said, blushing in return. She was right. But still, I had trouble understanding what she was saying. I understood the words, but not the meaning. Throw off military government? Who would be in charge of the war then? “I am still willing to fight,” FM said, her head high as we walked. “Just because I want change doesn’t mean I’ll let the Krell destroy us all. But do you realize what it’s doing to our society to train our children, practically from birth, to idealize and glorify fighting? To worship the First Citizens like saints? We should be teaching our children to be more caring, more inquisitive—not only to destroy, but to build.

During those times, they'd stand there watching me watching them. I'd pray, please. Put a pillow to my face. Clench a hand around my throat. Stab me. Shoot me. Put me out of everyone's misery. Why did you give birth to such a loser? Why didn't you admit I was hopeless and fat and stop trying to make me fit in? This world wasn't meant for me. I was born too soon or too late. Too defective. I wish I could tell my parents, "If you want to help me, help me die." I wonder, Are they required to fill out a 24-hour suicide watch form? Is the Defect at home? Check. Is It alive? Check. Why did they bother with the constructive surgery on my throat anyway? Waste of money. They threw away or hid from me everything with sharp edges or breakables. Picture frames. Pottery. Did they think they could suicide-proof this place? I want to tell them, "Chip, Kim, there is no way to suicide-proof a person

They said of him, about the city that night, that it was the peacefullest man's face ever beheld there. Many added that he looked sublime and prophetic. One of the most remarkable sufferers by the same axe---a woman---had asked at the foot of the same scaffold, not long before, to be allowed to write down the thoughts that were inspiring her. If he had given an utterance to his, and they were prophetic, they would have been these: "I see Barsad, and Cly, Defarge, The Vengeance, the Juryman, the Judge, long ranks of the new oppressors who have risen on the destruction of the old, perishing by this retributive instrument, before it shall cease out of its present use. I see a beautiful city and a brilliant people rising from this abyss, and, in their struggles to be truly free, in their triumphs and defeats, through long years to come, I see the evil of this time and of the previous time of which this is the natural birth, gradually making expiation for itself and wearing out. "I see the lives for which I lay down my life, peaceful, useful, prosperous and happy, in that England which I shall see no more. I see Her with a child upon her bosom, who bears my name. I see her father, aged and bent, but otherwise restored, and faithful to all men in his healing office, and at peace. I see the good old man, so long their friend, in ten years' time enriching them with all he has, and passing tranquilly to his reward. "I see that I hold a sanctuary in their hearts, and in the hearts of their descendants, generations hence. I see her, an old woman weeping for me on the anniversary of this day. I see her and her husband, their course done, lying side by side in their last earthly bed, and I know that each was not more honoured and held sacred in the other's soul, than I was in the souls of both. "I see that child who lay upon her bosom and who bore my name, a man winning his way up in that path of life which once was mine. I see him winning it so well, that my name is made illustrious there by the light of his. I see the blots I threw upon it, faded away. I see him, foremost of just judges and honoured men, brining a boy of my name, with a forehead that I know and golden hair, to this place---then fair to look upon, with not a trace of this day's disfigurement---and I hear him tell the child my story, with a tender and faltering voice. "It is a far, far better thing that I do, than I have ever done; it is a far, far better rest that I go to than I have ever known.

The unveiled Algerian woman, who assumed an increasingly important place in revolutionary action, developed her personality, discovered the exalting realm of responsibility. The freedom of the Algerian people from then on became identified with woman's liberation, with her entry into history. This woman who, in the avenues of Algier or of Constantine, would carry the grenades or the submachine-gun chargers, this woman who tomorrow would be outraged, violated, tortured, could not put herself back into her former state of mind and relive her behaviour of the past; this woman who was writing the heroic pages of Algerian history was, in so doing, bursting the bounds of the narrow in which she had lived without responsibility, and was at the same time participating in the destruction of colonialism and in the birth of a new woman.

Well, my dear sisters, the gospel is the good news that can free us from guilt. We know that Jesus experienced the totality of mortal existence in Gethsemane. It's our faith that he experienced everything- absolutely everything. Sometimes we don't think through the implications of that belief. We talk in great generalities about the sins of all humankind, about the suffering of the entire human family. But we don't experience pain in generalities. We experience it individually. That means he knows what it felt like when your mother died of cancer- how it was for your mother, how it still is for you. He knows what it felt like to lose the student body election. He knows that moment when the brakes locked and the car started to skid. He experienced the slave ship sailing from Ghana toward Virginia. He experienced the gas chambers at Dachau. He experienced Napalm in Vietnam. He knows about drug addiction and alcoholism. Let me go further. There is nothing you have experienced as a woman that he does not also know and recognize. On a profound level, he understands the hunger to hold your baby that sustains you through pregnancy. He understands both the physical pain of giving birth and the immense joy. He knows about PMS and cramps and menopause. He understands about rape and infertility and abortion. His last recorded words to his disciples were, "And, lo, I am with you always, even unto the end of the world." (Matthew 28:20) He understands your mother-pain when your five-year-old leaves for kindergarten, when a bully picks on your fifth-grader, when your daughter calls to say that the new baby has Down syndrome. He knows your mother-rage when a trusted babysitter sexually abuses your two-year-old, when someone gives your thirteen-year-old drugs, when someone seduces your seventeen-year-old. He knows the pain you live with when you come home to a quiet apartment where the only children are visitors, when you hear that your former husband and his new wife were sealed in the temple last week, when your fiftieth wedding anniversary rolls around and your husband has been dead for two years. He knows all that. He's been there. He's been lower than all that. He's not waiting for us to be perfect. Perfect people don't need a Savior. He came to save his people in their imperfections. He is the Lord of the living, and the living make mistakes. He's not embarrassed by us, angry at us, or shocked. He wants us in our brokenness, in our unhappiness, in our guilt and our grief. You know that people who live above a certain latitude and experience very long winter nights can become depressed and even suicidal, because something in our bodies requires whole spectrum light for a certain number of hours a day. Our spiritual requirement for light is just as desperate and as deep as our physical need for light. Jesus is the light of the world. We know that this world is a dark place sometimes, but we need not walk in darkness. The people who sit in darkness have seen a great light, and the people who walk in darkness can have a bright companion. We need him, and He is ready to come to us, if we'll open the door and let him.

The reason rituals are so effective at helping us manage our inner voices is that they’re a chatter-reducing cocktail that influences us through several avenues. For one, they direct our attention away from what’s bothering us; the demands they place on working memory to carry out the tasks of the ritual leave little room for anxiety and negative manifestations of the inner voice. This might explain why pregame rituals abound in sports, providing a distraction at the most anxiety-filled moment. Many rituals also provide us with a sense of order, because we perform behaviors we can control. For example, we can’t control what will happen to our children throughout their lives, and we can protect them only to a limited degree, which is a source of chatter for many parents. But when they are born, we can baptize them or perform any other of a variety of birth rituals that provide us with an illusion of control.

meander, v. "...because when it all comes down to it, there's no such thing as a two-hit wonder. So it's better just to have that one song that everyone knows, instead of diluting it with a follow-up that only half succeeds. I mean, who really cares what Soft Cell's next single was, as long as we have 'Tainted Love'?" I stop. You're still listening. "Wait," I say. "What was I talking about? How did we get to 'Tainted Love'?" "Let's see," you say, "I believe we started roughly at the Democratic gains in the South, then jumped back to the election of 1948, dipping briefly into northern constructions of the South, vis-a-vis Steel Magnolias, Birth of a Nation, Johnny Cash, and Fried Green Tomatoes. Which landed you on To Kill a Mockingbird, and how it is both Southern and universal, which -- correct me if I'm wrong -- got us to Harper Lee and her lack of a follow-up novel, intersected with the theory, probably wrong, that Truman Capote wrote the novel, then hopping over to literary one-hit wonders, and using musical one-hit wonders to make a point about their special place in our culture. I think." "Thank you," I say. "That's wonderful.

At present, the successful office-seeker is a good deal like the center of the earth; he weighs nothing himself, but draws everything else to him. There are so many societies, so many churches, so many isms, that it is almost impossible for an independent man to succeed in a political career. Candidates are forced to pretend that they are catholics with protestant proclivities, or christians with liberal tendencies, or temperance men who now and then take a glass of wine, or, that although not members of any church their wives are, and that they subscribe liberally to all. The result of all this is that we reward hypocrisy and elect men entirely destitute of real principle; and this will never change until the people become grand enough to allow each other to do their own thinking. Our government should be entirely and purely secular. The religious views of a candidate should be kept entirely out of sight. He should not be compelled to give his opinion as to the inspiration of the bible, the propriety of infant baptism, or the immaculate conception. All these things are private and personal. The people ought to be wise enough to select as their officers men who know something of political affairs, who comprehend the present greatness, and clearly perceive the future grandeur of our country. If we were in a storm at sea, with deck wave-washed and masts strained and bent with storm, and it was necessary to reef the top sail, we certainly would not ask the brave sailor who volunteered to go aloft, what his opinion was on the five points of Calvinism. Our government has nothing to do with religion. It is neither christian nor pagan; it is secular. But as long as the people persist in voting for or against men on account of their religious views, just so long will hypocrisy hold place and power. Just so long will the candidates crawl in the dust—hide their opinions, flatter those with whom they differ, pretend to agree with those whom they despise; and just so long will honest men be trampled under foot.

He tried to measure his day by tallying the hours on his wrist. I wiped it off and called him a prisoner. He placed the hours on a scale with hours from former days to compare. I took a hammer and broke it all. He bent down and picked up the shards of minutes first then swept the seconds. I told him he’d missed a spot; there were some sparkling specks left. 'What are they?' he asked. 'Those are moments,' I said. 'What are they made of?' he asked. They are times, I thought, when you win a race or win a heart. They are times when you give birth or lay something, someone to rest. When you wake up in the morning with a smile because anything is possible. When someone compliments the thing you hate most about yourself. Times when you are embarrassed. Times when you are hurtful. Times when you relish in a hearty meal. Times when you service others and are content with a well-spent day. 'What are they made of?' he asked again. 'They are made up of times when we are fully present.' I picked up one of the specks with the tip of my finger. 'Do you remember this?' I asked. 'Of course,' he said, 'I was whistling in the kitchen that morning.' 'Why?' I asked. 'Because of the knowledge that I was loved.

We have gone sick by following a path of untrammelled rationalism, male dominance, attention to the visible surface of things, practicality, bottom-line-ism. We have gone very, very sick. And the body politic, like any body, when it feels itself to be sick, it begins to produce antibodies, or strategies for overcoming the condition of dis-ease. And the 20th century is an enormous effort at self-healing. Phenomena as diverse as surrealism, body piercing, psychedelic drug use, sexual permissiveness, jazz, experimental dance, rave culture, tattooing, the list is endless. What do all these things have in common? They represent various styles of rejection of linear values. The society is trying to cure itself by an archaic revival, by a reversion to archaic values. So when I see people manifesting sexual ambiguity, or scarifying themselves, or showing a lot of flesh, or dancing to syncopated music, or getting loaded, or violating ordinary canons of sexual behaviour, I applaud all of this; because it's an impulse to return to what is felt by the body -- what is authentic, what is archaic -- and when you tease apart these archaic impulses, at the very centre of all these impulses is the desire to return to a world of magical empowerment of feeling. And at the centre of that impulse is the shaman: stoned, intoxicated on plants, speaking with the spirit helpers, dancing in the moonlight, and vivifying and invoking a world of conscious, living mystery. That's what the world is. The world is not an unsolved problem for scientists or sociologists. The world is a living mystery: our birth, our death, our being in the moment -- these are mysteries. They are doorways opening on to unimaginable vistas of self-exploration, empowerment and hope for the human enterprise. And our culture has killed that, taken it away from us, made us consumers of shoddy products and shoddier ideals. We have to get away from that; and the way to get away from it is by a return to the authentic experience of the body -- and that means sexually empowering ourselves, and it means getting loaded, exploring the mind as a tool for personal and social transformation. The hour is late; the clock is ticking; we will be judged very harshly if we fumble the ball. We are the inheritors of millions and millions of years of successfully lived lives and successful adaptations to changing conditions in the natural world. Now the challenge passes to us, the living, that the yet-to-be-born may have a place to put their feet and a sky to walk under; and that's what the psychedelic experience is about, is caring for, empowering, and building a future that honours the past, honours the planet and honours the power of the human imagination. There is nothing as powerful, as capable of transforming itself and the planet, as the human imagination. Let's not sell it straight. Let's not whore ourselves to nitwit ideologies. Let's not give our control over to the least among us. Rather, you know, claim your place in the sun and go forward into the light. The tools are there; the path is known; you simply have to turn your back on a culture that has gone sterile and dead, and get with the programme of a living world and a re-empowerment of the imagination. Thank you very, very much.

Let us be just, my friends! What a splendid destiny for a nation to be the Empire of such an Emperor, when that nation is France and when it adds its own genius to the genius of that man! To appear and to reign, to march and to triumph, to have for halting-places all capitals, to take his grenadiers and to make kings of them, to decree the falls of dynasties, and to transfigure Europe at the pace of a charge; to make you feel that when you threaten you lay your hand on the hilt of the sword of God; to follow in a single man, Hannibal, Caesar, Charlemagne; to be the people of some one who mingles with your dawns the startling announcement of a battle won, to have the cannon of the Invalides to rouse you in the morning, to hurl into abysses of light prodigious words which flame forever, Marengo, Arcola, Austerlitz, Jena, Wagram! To cause constellations of victories to flash forth at each instant from the zenith of the centuries, to make the French Empire a pendant to the Roman Empire, to be the great nation and to give birth to the grand army, to make its legions fly forth over all the earth, as a mountain sends out its eagles on all sides to conquer, to dominate, to strike with lightning, to be in Europe a sort of nation gilded through glory, to sound athwart the centuries a trumpet-blast of Titans, to conquer the world twice, by conquest and by dazzling, that is sublime; and what greater thing is there?" "To be free," said Combeferre.

For a person accustomed to the multi ethnic commotion of Los Angeles, Vancouver, New York, or even Denver, walking across the BYU campus can be a jarring experience. One sees no graffiti, not a speck of litter. More than 99 percent of the thirty thousand students are white. Each of the young Mormons one encounters is astonishingly well groomed and neatly dressed. Beards, tattoos, and pierced ears (or other body parts) are strictly forbidden for men. Immodest attire and more than a single piercing per ear are forbidden among women. Smoking, using profane language, and drinking alcohol or even coffee are likewise banned. Heeding the dictum "Cougars don't cut corners," students keep to the sidewalks as they hurry to make it to class on time; nobody would think of attempting to shave a few precious seconds by treading on the manicured grass. Everyone is cheerful, friendly, and unfailingly polite. Most non-Mormons think of Salt Lake City as the geographic heart of Mormonism, but in fact half the population of Salt Lake is Gentile, and many Mormons regard the city as a sinful, iniquitous place that's been corrupted by outsiders. To the Saints themselves, the true Mormon heartland is here in Provo and surrounding Utah County--the site of chaste little towns like Highland, American Fork, Orem, Payson and Salem--where the population is nearly 90 percent LDS. The Sabbath is taken seriously in these parts. Almost all businesses close on Sundays, as do public swimming pools, even on the hottest days of the summer months. This part of the state is demographically notable in other aspects, as well. The LDS Church forbids abortions, frowns on contraception, and teaches that Mormon couples have a sacred duty to give birth to as many children as they can support--which goes a long way toward explaining why Utah County has the highest birth rate in the United States; it is higher, in fact, than the birth rate in Bangladesh. This also happens to be the most Republican county in the most Republican state in the nation. Not coincidentally, Utah County is a stronghold not only of Mormonism but also Mormon Fundamentalism.

We’re here to help ease you through the labor process. The mainstream media and health organizations feed you an endless supply of fear and paranoia, but the truth is that childbirth does not have to be a painful experience. Today we will start our journey to a joyful and pleasurable labor. These three classes will help you refocus your negative feelings, drawing in serenity and pushing out fear.” “Are we in a breathing class or signing up for a cult?” Tucker whispers. Cult. Definitely cult. “Partners, helpers, move into position behind the mama.” “I already hate this woman,” I hiss as he crouches behind me. “Because she called you mama or because she says it’s not a painful experience?” A man a few mats down raises his hand. “Where should we put our hands?” “Great question, Mark.” Oh God, she remembers all our names. “During labor, the appropriate position will be the lower back, but for today, we’re concentrating on relaxation, so please place your hands on your partner’s shoulders.” Next to me, one expectant mother is taking copious notes, as if Stacy in the peasant skirt is the oracle of laborhood, speaking the ten commandments of birthing. “If she says, ‘There’s nothing to fear but fear itself,’ we’re out of here,” I say a little too loudly. The gunner and her equally serious partner turn around to glare at me. A burble of laughter threatens to escape. Can we get arrested for disturbing the peace in a breathing class

Mind you, I cannot swear that my story is true. It may have been a dream; or worse, a symptom of some severe mental disorder. But I believe it is true. After all, how are we to know what things there are on earth? Strange monstrosities still exist, and foul, incredible perversions. Every war, each new geographical or scientific discovery, brings to light some new bit of ghastly evidence that the world is not altogether the same place we fondly imagine it to be. Sometimes peculiar incidents occur which hint of utter madness. How can we be sure that our smug conceptions of reality actually exist? To one man in a million dreadful knowledge is revealed, and the rest of us remain mercifully ignorant. There have been travelers who never came back, and research workers who disappeared. Some of those who did return were deemed mad because of what they told, and others sensibly concealed the wisdom that had so horribly been revealed. Blind as we are, we know a little of what lurks beneath our normal life. There have been tales of sea serpents and creatures of the deep; legends of dwarfs and giants; records of queer medical horrors and unnatural births. Stunted nightmares of men's personalities have blossomed into being under the awful stimulus of war, or pestilence, or famine. There have been cannibals, necrophiles, and ghouls; loathsome rites of worship and sacrifice; maniacal murders, and blasphemous crimes. When I think, then, of what I saw and heard, and compare it with certain other grotesque and unbelievable authenticities, I begin to fear for my reason. ("The Mannikin")

Once I am sure there's nothing going on I step inside, letting the door thud shut. Another church: matting, seats, and stone, And little books; sprawlings of flowers, cut For Sunday, brownish now; some brass and stuff Up at the holy end; the small neat organ; And a tense, musty, unignorable silence, Brewed God knows how long. Hatless, I take off My cycle-clips in awkward reverence. Move forward, run my hand around the font. From where I stand, the roof looks almost new - Cleaned, or restored? Someone would know: I don't. Mounting the lectern, I peruse a few Hectoring large-scale verses, and pronounce 'Here endeth' much more loudly than I'd meant. The echoes snigger briefly. Back at the door I sign the book, donate an Irish sixpence, Reflect the place was not worth stopping for. Yet stop I did: in fact I often do, And always end much at a loss like this, Wondering what to look for; wondering, too, When churches will fall completely out of use What we shall turn them into, if we shall keep A few cathedrals chronically on show, Their parchment, plate and pyx in locked cases, And let the rest rent-free to rain and sheep. Shall we avoid them as unlucky places? Or, after dark, will dubious women come To make their children touch a particular stone; Pick simples for a cancer; or on some Advised night see walking a dead one? Power of some sort will go on In games, in riddles, seemingly at random; But superstition, like belief, must die, And what remains when disbelief has gone? Grass, weedy pavement, brambles, buttress, sky, A shape less recognisable each week, A purpose more obscure. I wonder who Will be the last, the very last, to seek This place for what it was; one of the crew That tap and jot and know what rood-lofts were? Some ruin-bibber, randy for antique, Or Christmas-addict, counting on a whiff Of gown-and-bands and organ-pipes and myrrh? Or will he be my representative, Bored, uninformed, knowing the ghostly silt Dispersed, yet tending to this cross of ground Through suburb scrub because it held unspilt So long and equably what since is found Only in separation - marriage, and birth, And death, and thoughts of these - for which was built This special shell? For, though I've no idea What this accoutred frowsty barn is worth, It pleases me to stand in silence here; A serious house on serious earth it is, In whose blent air all our compulsions meet, Are recognized, and robed as destinies. And that much never can be obsolete, Since someone will forever be surprising A hunger in himself to be more serious, And gravitating with it to this ground, Which, he once heard, was proper to grow wise in, If only that so many dead lie round.

Early in the novel that Tereza clutched under her arm when she went to visit Tomas, Anna meets Vronsky in curious circumstances: they are at the railway station when someone is run over by a train. At the end of the novel, Anna throws herself under a train. This symmetrical composition - the same motif appears at the beginning and at the end - may seem quite "novelistic" to you, and I am willing to agree, but only on condition that you refrain from reading such notions as "fictive," "fabricated," and "untrue to life" into the word "novelistic." Because human lives are composed in precisely such a fashion. They are composed like music. Guided by his sense of beauty, an individual transforms a fortuitous occurrence (Beethoven's music, death under a train) into a motif, which then assumes a permanent place in the composition of the individual's life. Anna could have chosen another way to take her life. But the motif of death and the railway station, unforgettably bound to the birth of love, enticed her in her hour of despair with its dark beauty. Without realizing it, the individual composes his life according to the laws of beauty even in times of greatest distress. It is wrong, then, to chide the novel for being fascinated by mysterious coincidences (like the meeting of Anna, Vronsky, the railway station, and death or the meeting of Beethoven, Tomas, Tereza, and the cognac), but it is right to chide man for being blind to such coincidences in his daily life. For he thereby deprives his life of a dimension of beauty.

Remember that your perception of the world is a reflection of your state of consciousness. You are not separate from it, and there is no objective world out there. Every moment, your consciousness creates the world that you inhabit. One of the greatest insights that has come out of modern physics is that of the unity between the observer and the observed: the person conducting the experiment — the observing consciousness — cannot be separated from the observed phenomena, and a different way of looking causes the observed phenomena to behave differently. If you believe, on a deep level, in separation and the struggle for survival, then you see that belief reflected all around you and your perceptions are governed by fear. You inhabit a world of death and of bodies fighting, killing, and devouring each other. Nothing is what it seems to be. The world that you create and see through the egoic mind may seem a very imperfect place, even a vale of tears. But whatever you perceive is only a kind of symbol, like an image in a dream. It is how your consciousness interprets and interacts with the molecular energy dance of the universe. This energy is the raw material of so-called physical reality. You see it in terms of bodies and birth and death, or as a struggle for survival. An infinite number of completely different interpretations, completely different worlds, is possible and, in fact, exists — all depending on the perceiving consciousness. Every being is a focal point of consciousness, and every such focal point creates its own world, although all those worlds are interconnected. There is a human world, an ant world, a dolphin world, and so on. There are countless beings whose consciousness frequency is so different from yours that you are probably unaware of their existence, as they are of yours. Highly conscious beings who are aware of their connectedness with the Source and with each other would inhabit a world that to you would appear as a heavenly realm — and yet all worlds are ultimately one.

My birth certificate says: Female Negro Mother: Mary Anne Irby, 22, Negro Father: Jack Austin Woodson, 25, Negro In Birmingham, Alabama, Martin Luther King Jr. is planning a march on Washington, where John F. Kennedy is president. In Harlem, Malcolm X is standing on a soapbox talking about a revolution. Outside the window of University Hospital, snow is slowly falling. So much already covers this vast Ohio ground. In Montgomery, only seven years have passed since Rosa Parks refused to give up her seat on a city bus. I am born brown-skinned, black-haired and wide-eyed. I am born Negro here and Colored there and somewhere else, the Freedom Singers have linked arms, their protests rising into song: Deep in my heart, I do believe that we shall overcome someday. and somewhere else, James Baldwin is writing about injustice, each novel, each essay, changing the world. I do not yet know who I’ll be what I’ll say how I’ll say it . . . Not even three years have passed since a brown girl named Ruby Bridges walked into an all-white school. Armed guards surrounded her while hundreds of white people spat and called her names. She was six years old. I do not know if I’ll be strong like Ruby. I do not know what the world will look like when I am finally able to walk, speak, write . . . Another Buckeye! the nurse says to my mother. Already, I am being named for this place. Ohio. The Buckeye State. My fingers curl into fists, automatically This is the way, my mother said, of every baby’s hand. I do not know if these hands will become Malcolm’s—raised and fisted or Martin’s—open and asking or James’s—curled around a pen. I do not know if these hands will be Rosa’s or Ruby’s gently gloved and fiercely folded calmly in a lap, on a desk, around a book, ready to change the world . . .

A cold coming we had of it, Just the worst time of the year For a journey, and such a long journey: The ways deep and the weather sharp, The very dead of winter. And the camels galled, sore-footed, refractory, Lying down in the melting snow. There were times we regretted The summer palaces on slopes, the terraces, And the silken girls bringing sherbet. Then the camel men cursing and grumbling And running away, and wanting their liquor and women, And the night fires going out, and the lack of shelters, And the cities hostile and the towns unfriendly And the villages dirty and charging high prices: A hard time we had of it. At the end we preferred to travel all night, Sleeping in snatches, With the voices singing in our ears, saying That this was all folly. Then at dawn we came down to a temperate valley, Wet, below the snow line, smelling of vegetation; With a running stream and a water-mill beating the darkness, And three trees on the low sky, And an old white horse galloped away in the meadow. Then we came to a tavern with vine-leaves over the lintel, Six hands at an open door dicing for pieces of silver, And feet kicking the empty wine-skins, But there was no information, and so we continued And arrived at evening, not a moment too soon Finding the place; it was (you may say) satisfactory. All this was a long time ago, I remember, And I would do it again, but set down This set down This: were we led all that way for Birth or Death? There was a Birth, certainly, We had evidence and no doubt. I had seen birth and death, But had thought they were different; this Birth was Hard and bitter agony for us, like Death, our death. We returned to our places, these Kingdoms, But no longer at ease here, in the old dispensation, With an alien people clutching their gods. I should be glad of another death.

As I pass through my incarnations in every age and race, I make my proper prostrations to the Gods of the Market Place. Peering through reverent fingers I watch them flourish and fall, And the Gods of the Copybook Headings, I notice, outlast them all. We were living in trees when they met us. They showed us each in turn That Water would certainly wet us, as Fire would certainly burn: But we found them lacking in Uplift, Vision and Breadth of Mind, So we left them to teach the Gorillas while we followed the March of Mankind. We moved as the Spirit listed. They never altered their pace, Being neither cloud nor wind-borne like the Gods of the Market Place, But they always caught up with our progress, and presently word would come That a tribe had been wiped off its icefield, or the lights had gone out in Rome. With the Hopes that our World is built on they were utterly out of touch, They denied that the Moon was Stilton; they denied she was even Dutch; They denied that Wishes were Horses; they denied that a Pig had Wings; So we worshipped the Gods of the Market Who promised these beautiful things. When the Cambrian measures were forming, They promised perpetual peace. They swore, if we gave them our weapons, that the wars of the tribes would cease. But when we disarmed They sold us and delivered us bound to our foe, And the Gods of the Copybook Headings said: "Stick to the Devil you know." On the first Feminian Sandstones we were promised the Fuller Life (Which started by loving our neighbour and ended by loving his wife) Till our women had no more children and the men lost reason and faith, And the Gods of the Copybook Headings said: "The Wages of Sin is Death." In the Carboniferous Epoch we were promised abundance for all, By robbing selected Peter to pay for collective Paul; But, though we had plenty of money, there was nothing our money could buy, And the Gods of the Copybook Headings said: "If you don't work you die." Then the Gods of the Market tumbled, and their smooth-tongued wizards withdrew And the hearts of the meanest were humbled and began to believe it was true That All is not Gold that Glitters, and Two and Two make Four And the Gods of the Copybook Headings limped up to explain it once more. As it will be in the future, it was at the birth of Man There are only four things certain since Social Progress began. That the Dog returns to his Vomit and the Sow returns to her Mire, And the burnt Fool's bandaged finger goes wabbling back to the Fire; And that after this is accomplished, and the brave new world begins When all men are paid for existing and no man must pay for his sins, As surely as Water will wet us, as surely as Fire will burn, The Gods of the Copybook Headings with terror and slaughter return!

Fame requires every kind of excess. I mean true fame, a devouring neon, not the somber renown of waning statesmen or chinless kings. I mean long journeys across gray space. I mean danger, the edge of every void, the circumstance of one man imparting an erotic terror to the dreams of the republic. Understand the man who must inhabit these extreme regions, monstrous and vulval, damp with memories of violation. Even if half-mad he is absorbed into the public's total madness; even if fully rational, a bureaucrat in hell, a secret genius of survival, he is sure to be destroyed by the public's contempt for survivors. Fame, this special kind, feeds itself on outrage, on what the counselors of lesser men would consider bad publicity-hysteria in limousines, knife fights in the audience, bizarre litigation, treachery, pandemonium and drugs. Perhaps the only natural law attaching to true fame is that the famous man is compelled, eventually, to commit suicide. (Is it clear I was a hero of rock'n'roll?) Toward the end of the final tour it became apparent that our audience wanted more than music, more even than its own reduplicated noise. It's possible the culture had reached its limit, a point of severe tension. There was less sense of simple visceral abandon at our concerts during these last weeks. Few cases of arson and vandalism. Fewer still of rape. No smoke bombs or threats of worse explosives. Our followers, in their isolation, were not concerned with precedent now. They were free of old saints and martyrs, but fearfully so, left with their own unlabeled flesh. Those without tickets didn't storm the barricades, and during a performance the boys and girls directly below us, scratching at the stage, were less murderous in their love of me, as if realizing finally that my death, to be authentic, must be self-willed- a succesful piece of instruction only if it occured by my own hand, preferrably ina foreign city. I began to think their education would not be complete until they outdid me as a teacher, until one day they merely pantomimed the kind of massive response the group was used to getting. As we performed they would dance, collapse, clutch each other, wave their arms, all the while making absolutely no sound. We would stand in the incandescent pit of a huge stadium filled with wildly rippling bodies, all totally silent. Our recent music, deprived of people's screams, was next to meaningless, and there would have been no choice but to stop playing. A profound joke it would have been. A lesson in something or other. In Houston I left the group, saying nothing, and boarded a plane for New York City, that contaminated shrine, place of my birth. I knew Azarian would assume leadership of the band, his body being prettiest. As to the rest, I left them to their respective uproars- news media, promotion people, agents, accountants, various members of the managerial peerage. The public would come closer to understanding my disappearance than anyone else. It was not quite as total as the act they needed and nobody could be sure whether I was gone for good. For my closest followers, it foreshadowed a period of waiting. Either I'd return with a new language for them to speak or they'd seek a divine silence attendant to my own. I took a taxi past the cemetaries toward Manhattan, tides of ash-light breaking across the spires. new York seemed older than the cities of Europe, a sadistic gift of the sixteenth century, ever on the verge of plague. The cab driver was young, however, a freckled kid with a moderate orange Afro. I told him to take the tunnel. Is there a tunnel?" he said.

Reality, at first glance, is a simple thing: the television speaking to you now is real. Your body sunk into that chair in the approach to midnight, a clock ticking at the threshold of awareness. All the endless detail of a solid and material world surrounding you. These things exist. They can be measured with a yardstick, a voltammeter, a weighing scale. These things are real. Then there’s the mind, half-focused on the TV, the settee, the clock. This ghostly knot of memory, idea and feeling that we call ourself also exists, though not within the measurable world our science may describe. Consciousness is unquantifiable, a ghost in the machine, barely considered real at all, though in a sense this flickering mosaic of awareness is the only true reality that we can ever know. The Here-and-Now demands attention, is more present to us. We dismiss the inner world of our ideas as less important, although most of our immediate physical reality originated only in the mind. The TV, sofa, clock and room, the whole civilisation that contains them once were nothing save ideas. Material existence is entirely founded on a phantom realm of mind, whose nature and geography are unexplored. Before the Age of Reason was announced, humanity had polished strategies for interacting with the world of the imaginary and invisible: complicated magic-systems; sprawling pantheons of gods and spirits, images and names with which we labelled powerful inner forces so that we might better understand them. Intellect, Emotion and Unconscious Thought were made divinities or demons so that we, like Faust, might better know them; deal with them; become them. Ancient cultures did not worship idols. Their god-statues represented ideal states which, when meditated constantly upon, one might aspire to. Science proves there never was a mermaid, blue-skinned Krishna or a virgin birth in physical reality. Yet thought is real, and the domain of thought is the one place where gods inarguably ezdst, wielding tremendous power. If Aphrodite were a myth and Love only a concept, then would that negate the crimes and kindnesses and songs done in Love’s name? If Christ were only ever fiction, a divine Idea, would this invalidate the social change inspired by that idea, make holy wars less terrible, or human betterment less real, less sacred? The world of ideas is in certain senses deeper, truer than reality; this solid television less significant than the Idea of television. Ideas, unlike solid structures, do not perish. They remain immortal, immaterial and everywhere, like all Divine things. Ideas are a golden, savage landscape that we wander unaware, without a map. Be careful: in the last analysis, reality may be exactly what we think it is.

Her womb from her body. Separation. Her clitoris from her vulva. Cleaving. Desire from her body. We were told that bodies rising to heaven lose their vulvas, their ovaries, wombs, that her body in resurrection becomes a male body. The Divine Image from woman, severing, immortality from the garden, exile, the golden calf split, birth, sorrow, suffering. We were told that the blood of a woman after childbirth conveys uncleanness. That if a woman's uterus is detached and falls to the ground, that she is unclean. Her body from the sacred. Spirit from flesh. We were told that if a woman has an issue and that issue in her flesh be blood, she shall be impure for seven days. The impure from the pure. The defiled from the holy. And whoever touches her, we heard, was also impure. Spirit from matter. And we were told that if our garments are stained we are unclean back to the time we can remember seeing our garments unstained, that we must rub seven substances over these stains, and immerse our soiled garments. Separation. The clean from the unclean. The decaying, the putrid, the polluted, the fetid, the eroded, waste, defecation, from the unchanging. The changing from the sacred. We heard it spoken that if a grave is plowed up in a field so that the bones of the dead are lost in the soil of the field, this soil conveys uncleanness. That if a member is severed from a corpse, this too conveys uncleanness, even an olive pit's bulk of flesh. That if marrow is left in a bone there is uncleanness. And of the place where we gathered to weep near the graveyard, we heard that planting and sowing were forbidden since our grieving may have tempted unclean flesh to the soil. And we learned that the dead body must be separated from the city. Death from the city. Wilderness from the city. Wildness from the city. The Cemetery. The Garden. The Zoological Garden. We were told that a wolf circled the walls of the city. That he ate little children. That he ate women. That he lured us away from the city with his tricks. That he was a seducer and he feasted on the flesh of the foolish, and the blood of the errant and sinful stained the snow under his jaws. The errant from the city. The ghetto. The ghetto of Jews. The ghetto of Moors. The quarter of prostitutes. The ghetto of blacks. The neighborhood of lesbians. The prison. The witch house. The underworld. The underground. The sewer. Space Divided. The inch. The foot. The mile. The boundary. The border. The nation. The promised land. The chosen ones.

[The Christian story] amounts to a refusal to affirm life. In the biblical tradition we have inherited, life is corrupt, and every natural impulse is sinful unless it has been circumcised or baptized. The serpent was the one who brought sin into the wold. And the woman was the one who handed the apple to man. This identification of the woman with sin, of the serpent with sin, and thus of life with sin, is the twist the has been given to the whole story in the biblical myth and doctrine of the Fall.... I don't know of it [the idea of woman as sinner...in other mythologies] elsewhere. The closest thing to it would be perhaps Pandora with Pandora's box, but that's not sin, that's just trouble. The idea in the biblical tradition of the all is that nature as we know it is corrupt, sex in itself is corrupt, and the female as the epitome of sex is a corrupter. Why was the knowledge of good and evil forbidden to Adam and Eve? Without that knowledge, we'd all be a bunch of babies still Eden, without any participation in life. Woman brings life into the world. Eve is the mother o this temporal wold. Formerly you had a dreamtime paradise there in the Garden of Eden – no time, no birth, no death – no life. The serpent, who dies and is resurrected, shedding its skin and renewing its life, is the lord of the central tree, where time and eternity come together. He is the primary god, actually, in the Garden of Eden. Yahweh, the one who walks there in the cool of the evening, is just a visitor. The Garden is the serpent's place. It is an old, old story. We have Sumerian seals from as early as 3500 B.C. showing the serpent and the tree and the goddess, with the goddess giving the fruit of life to a visiting male. The old mythology of he goddess is right there.... There is actually a historical explanation [of the change of this image of the serpent and the snake in Genesis] based on the coming of the Hebrews into Canaan. The principal divinity of the people of Canaan was the Goddess and associated with the Goddess is the serpent. This is the symbol of the mystery of life. The male-god-oriented groups rejected it. In other words, there is a historical rejection of the Mother Goddess implied in the story of the Garden of Eden. Moyers: It does seem that this story has done women a great disservice by casting Eve as responsible for the Fall. Why...? Campbell: They represent life. Man doesn't enter life except by woman, and so it is woman who brings us into this wold of pairs of opposites and suffering.... Male and female is one opposition. Another opposition is the human and God. Good and evil is a third opposition. The primary oppositions are the sexual and that between human beings and God. Then comes the idea of good and evil in the world. And so Adm and Eve have thrown themselves out of the Garden of Timeless Unity, you might say, just by that act of recognizing duality. To move out into the world, you have to act in terms of pairs of opposites.

Doc was collecting marine animals in the Great Tide Pool on the tip of the Peninsula. It is a fabulous place: when the tide is in, a wave-churned basin, creamy with foam, whipped by the combers that roll in from the whistling buoy on the reef. But when the tide goes out the little water world becomes quiet and lovely. The sea is very clear and the bottom becomes fantastic with hurrying, fighting, feeding, breeding animals. Crabs rush from frond to frond of the waving algae. Starfish squat over mussels and limpets, attach their million little suckers and then slowly lift with incredible power until the prey is broken from the rock. And then the starfish stomach comes out and envelops its food. Orange and speckled and fluted nudibranchs slide gracefully over the rocks, their skirts waving like the dresses of Spanish dancers. And black eels poke their heads out of crevices and wait for prey. The snapping shrimps with their trigger claws pop loudly. The lovely, colored world is glassed over. Hermit crabs like frantic children scamper on the bottom sand. And now one, finding an empty snail shell he likes better than his own, creeps out, exposing his soft body to the enemy for a moment, and then pops into the new shell. A wave breaks over the barrier, and churns the glassy water for a moment and mixes bubbles into the pool, and then it clears and is tranquil and lovely and murderous again. Here a crab tears a leg from his brother. The anemones expand like soft and brilliant flowers, inviting any tired and perplexed animal to lie for a moment in their arms, and when some small crab or little tide-pool Johnnie accepts the green and purple invitation, the petals whip in, the stinging cells shoot tiny narcotic needles into the prey and it grows weak and perhaps sleepy while the searing caustic digestive acids melt its body down. Then the creeping murderer, the octopus, steals out, slowly, softly, moving like a gray mist, pretending now to be a bit of weed, now a rock, now a lump of decaying meat while its evil goat eyes watch coldly. It oozes and flows toward a feeding crab, and as it comes close its yellow eyes burn and its body turns rosy with the pulsing color of anticipation and rage. Then suddenly it runs lightly on the tips of its arms, as ferociously as a charging cat. It leaps savagely on the crab, there is a puff of black fluid, and the struggling mass is obscured in the sepia cloud while the octopus murders the crab. On the exposed rocks out of water, the barnacles bubble behind their closed doors and the limpets dry out. And down to the rocks come the black flies to eat anything they can find. The sharp smell of iodine from the algae, and the lime smell of calcareous bodies and the smell of powerful protean, smell of sperm and ova fill the air. On the exposed rocks the starfish emit semen and eggs from between their rays. The smells of life and richness, of death and digestion, of decay and birth, burden the air. And salt spray blows in from the barrier where the ocean waits for its rising-tide strength to permit it back into the Great Tide Pool again. And on the reef the whistling buoy bellows like a sad and patient bull.