Clothes Collection Quotes

Then why don’t you and Bubba have girlfriends? (Nick) I don’t want the drama of it. After the last one burnt up all my clothes with my Jack Daniel’s Black Label collection and tried to decapitate me with my CDs, I decided I’d take a hiatus for a bit. (Mark)

The most impressive being my lavish collection of majestic suits. They’re sure to entice without having to roll the dice.

He who has talent in him must be purer in soul than anyone else. Another will be forgiven much, but to him it will not be forgiven. A man who leaves the house in bright, festive clothes needs only one drop of mud splashed from under a wheel, and people all surround him, point their fingers at him, and talk about his slovenliness, while the same people ignore many spots on other passers-by who are wearing everyday clothes. For on everyday clothes the spots do not show.

When it’s over, all the equipment used is destroyed, even your clothing. Once it’s over every operator wipes his cranial hard drive clean of every moment of the mission, and you collectively go into blackout mode.

Sundays too my father got up early and put his clothes on in the blueblack cold, then with cracked hands that ached from labor in the weekday weather made banked fires blaze. No one ever thanked him. I'd wake and hear the cold splintering, breaking. When the rooms were warm, he'd call, and slowly I would rise and dress, fearing the chronic angers of that house, speaking indifferently to him, who had driven out the cold and polished my good shoes as well. What did I know, what did I know of love's austere and lonely offices?

The rich bought wonderful clothes you recognized. The richest had their pople go to Paris and buy the entire new collection that no one outside of the fashion house has seen.

He smelled like the neighborhood had collected their sweat and he bathed his clothes in it.

Before me floats an image, man or shade, Shade more than man, more image than a shade; For Hades' bobbin bound in mummy-cloth May unwind the winding path; A mouth that has no moisture and no breath Breathless mouths may summon; ("Byzantium")

Okay, now you really don’t need to do that blushing virgin bit anymore—I got to ogle your body at my leisure for hours. Matter of fact, I had so long, I could have painted you, instead of just taking pictures with my sat-phone.” He held up his phone with a wink. “I loathe you,” she said, precariously bending to collect her toiletries and clothes. As she headed for the bathroom, she gave him the evilest eye she could muster….

Clothes I wear for mushroom hunting are rarely sent to the cleaner. They constitute a collection of odors I produce and gather while rambling in the woods. I notice not only dogs (cats, too) are delighted (they love to smell me).

What if he wakes up before you get home and steals you blind? (Wayne) Steals what? My clothes won’t fit him and I have nothing of any value. Not unless he likes my Peter, Paul, and Mary collection anyway. (Sunshine)

The Dog Hair The dog is gone. We miss him. When the doorbell rings, no one barks. When we come home late, there is no one waiting for us. We still find his white hairs here and there around the house and on our clothes. We pick them up. We should throw them away. But they are all we have left of him. We don’t throw them away. We have a wild hope—if only we collect enough of them, we will be able to put the dog back together again.

Beautiful storms dressed in women's clothing.

How long your closet held a whiff of you, Long after hangers hung austere and bare. I would walk in and suddenly the true Sharp sweet sweat scent controlled the air And life was in that small still living breath. Where are you? since so much of you is here, Your unique odour quite ignoring death. My hands reach out to touch, to hold what's dear And vital in my longing empty arms. But other clothes fill up the space, your space, And scent on scent send out strange false alarms. Not of your odour there is not a trace. But something unexpected still breaks through The goneness to the presentness of you.

She looked like she hadn’t given a passing thought to her hair or clothes that day, maybe ever. She was pretty, but not exceptionally so. Not noticeably so, until you bothered to look. Kai realized, with some surprise, that he was looking. Which

You will stand in line for snacks behind good clothes on bad bodies, behind the man who is so drunk he has lost his shoes, and so belligerent no one will help him find them.

Pam (from The Office) is not intimidating, like one of those women who wears makeup and tailored clothes, and has a good job that she enjoys, and confidence, and an adult woman's sexuality. There's nothing scary about Pam, because there's no mystery; she's just like the boys who like her; mousy and shy. The ultimate emo-boy fantasy is to meet a nerdy, cute girl just like him, and nobody else will realize she's pretty. And she'll melt when she sees his record collection because it's just like hers....and she'll never want to go out to a party for which he'll be forced to comb his hair, or buy grown-up shoes or tie a tie, or demonstrate a hearty handshake, or make eye contact, or relate to people who work in different fields, or to basically act like a man.

Australia eventually offered us sanctuary. Mum and Dad were overjoyed. Dad walked around the island asking people if they had any spare warm clothes. He collected a big bundle of jumpers and blankets because he’d heard about Australia—‘Beautiful country, friendly people, but really cold. It’s right near Switzerland.’ That’s my dad, great at rescues, crap at geography. We touched down in Sydney, Australia in thirty-degree Celsius heat and my family were thinking, Geez, Austria’s really hot, man!

His mother was a good and fearful Lutheran, who gave away both time and money, visiting hospitals for the poor, organising bazaars and clothing collections. But she ate from Meissen porcelain with silver spoons. There were hideous inconsistencies.

Meggie dropped to her knees, scrambling frantically to collect the miniature clothes before more damage was done them, then she began picking among the grass blades where she thought the pearls might have fallen. Her tears were blinding her, the grief in her heart new, for until now she had never owned anything worth grieving for.

So much rubbish; ... from heavy plant machinery, cars, vans, buses to plastic bottles, magazines, papers, tins, boxes, bags, clothes... ... it is how they have been collected here that is odd... everything neat, clean, ordered and possibly even categorised...

I've seen this idea put forward a hundred times - that a proper feminist would do her own hoovering, Germaine Greer cleans her own lavvy, and Emily Wilding Davison threw herself under that horse, hands still pine-y fresh from Mr Muscle Oven Cleaner. On this basis alone, how many women have had to conclude, sighingly, as they hire a cleaner, that they can't, then, be a feminist? But, of course, the hiring of domestic help isn't a case of women oppressing other women, because WOMEN DID NOT INVENT DUST. THE STICKY RESIDUE THAT COLLECTS ON THE KETTLE DOES NOT COME OUT OF WOMEN'S VAGINAS. IT IS NOT OESTROGEN THAT COVERS THE DINNER PLATES IN TOMATO SAUCE, FISHFINGER CRUMBS AND BITS OF MASH. MY UTERUS DID NOT RUN UPSTAIRS AND THROW ALL OF THE KIDS' CLOTHES ON THE FLOOR AND PUT JAM ON THE BANISTER. AND IT IS NOT MY TITS THAT HAVE SKEWED THE GLOBAL ECONOMY TOWARDS DOMESTIC WORK FOR WOMEN.

Pops gave him a cool stare that settled Tom down - a thing not always easy to do. "Son, do you know what history is?" "Uh...stuff that happened in the past?" "Nope," he said, trying on his canvas change-belt. "History is the collective and ancestral shit of the human race, a great big and ever growing pile of crap. Right now, we're standin at the top of it, but pretty soon we'll be buried under the doodoo of generations yet to come. That's why your folks' clothes look so funny in old photographs, to name but a single example. And, as someone who's destined to buried beneath the shit of your children and grandchildren, I think you should be just a leetle more forgiving.

I had discovered, or rediscovered, that crying is a pleasure—that it can be a pleasure beyond all reckoning if your head is pressed in your mother's waist and her hands are on your back, and if she happens to be wearing clean clothes.

And now I have a question for you. 'Do you also put clothes on the flowers you've picked and refuse to talk about their delicate parts?' I don't think there's a very big difference between people and nature, and since we're also a part of nature, why should we be ashamed of the way nature made us?

Here, child, said Mae hastily Hide your eyes. Boys? Are you decent? What'd you put on to swim in? I got Winnie Foster in the house? For goodness sake ma said Jesse emerging from the stairwell . You think were going to march around in our altogether with Winnie Foster in the house? And Miles behind him sain we just jumped in with our clothes on too tired to shed them It was true. They stood there side by side with their wet clothes plastered to their skins, little pools of water collecting at their feet.

After this, Boy became very curious about the mansion where the clothes and the food came from. He made me describe everything. Then he asked Good Thing 'Are there books in this mansion, too?' 'And pictures and jewels,' Good Thing said through me. 'What does Master wish me to fetch? There is a golden harp, a musical box like a bird, a—' 'Just books,' said Boy. 'I need to learn. I'm still so ignorant.

Listen kiddo, by the time you grow up you'll have collected a whole lot of this 'dirt of life' stuff, right, you won't know where it's coming from but it'll pile up, and clothes and pearls won't look as beautiful to you as they do now -- that's for sure. The problem is that dirt, see? You can't ever settle down in one place, you've got to live like you're always, always staring way off into the distance.

Conan, grim, blood-stained, naked but for a loin-cloth, shackles on his mighty limbs, his blue eyes blazing beneath the tangled black mane which fell over his low broad forehead.

I do not understand how any one can live without some small place of enchantment to turn to. In the forest there is a constant stirring in the treetops, as though on the stillest days the breathing of the earth is yet audible…The universe breathed, and the world inside it breathe same breath. This was the cosmic life, with suns and moons to make it lovely. It was important only to keep close enough to the pulse to feel its rhythm, to know… one’s own minute living is a torn fragment of a larger cloth. Collected in: Sisters of the Earth: Women's Prose and Poetry About Nature by Lorraine Anderson

Before we had washed them, they had been very, very dirty, it is true; but they were just wearable.  After we had washed them—well, the river between Reading and Henley was much cleaner, after we had washed our clothes in it, than it was before.  All the dirt contained in the river between Reading and Henley, we collected, during that wash, and worked it into our clothes.

I was in the fifth grade the first time I thought about turning thirty. My best friend Darcy and I came across a perpetual calendar in the back of the phone book, where you could look up any date in the future, and by using this little grid, determine what the day of the week would be. So we located our birthdays in the following year, mine in May and hers in September. I got Wednesday, a school night. She got a Friday. A small victory, but typical. Darcy was always the lucky one. Her skin tanned more quickly, her hair feathered more easily, and she didn't need braces. Her moonwalk was superior, as were her cart-wheels and her front handsprings (I couldn't handspring at all). She had a better sticker collection. More Michael Jackson pins. Forenze sweaters in turquoise, red, and peach (my mother allowed me none- said they were too trendy and expensive). And a pair of fifty-dollar Guess jeans with zippers at the ankles (ditto). Darcy had double-pierced ears and a sibling- even if it was just a brother, it was better than being an only child as I was. But at least I was a few months older and she would never quite catch up. That's when I decided to check out my thirtieth birthday- in a year so far away that it sounded like science fiction. It fell on a Sunday, which meant that my dashing husband and I would secure a responsible baby-sitter for our two (possibly three) children on that Saturday evening, dine at a fancy French restaurant with cloth napkins, and stay out past midnight, so technically we would be celebrating on my actual birthday. I would have just won a big case- somehow proven that an innocent man didn't do it. And my husband would toast me: "To Rachel, my beautiful wife, the mother of my chidren and the finest lawyer in Indy." I shared my fantasy with Darcy as we discovered that her thirtieth birthday fell on a Monday. Bummer for her. I watched her purse her lips as she processed this information. "You know, Rachel, who cares what day of the week we turn thirty?" she said, shrugging a smooth, olive shoulder. "We'll be old by then. Birthdays don't matter when you get that old." I thought of my parents, who were in their thirties, and their lackluster approach to their own birthdays. My dad had just given my mom a toaster for her birthday because ours broke the week before. The new one toasted four slices at a time instead of just two. It wasn't much of a gift. But my mom had seemed pleased enough with her new appliance; nowhere did I detect the disappointment that I felt when my Christmas stash didn't quite meet expectations. So Darcy was probably right. Fun stuff like birthdays wouldn't matter as much by the time we reached thirty. The next time I really thought about being thirty was our senior year in high school, when Darcy and I started watching ths show Thirty Something together. It wasn't our favorite- we preferred cheerful sit-coms like Who's the Boss? and Growing Pains- but we watched it anyway. My big problem with Thirty Something was the whiny characters and their depressing issues that they seemed to bring upon themselves. I remember thinking that they should grow up, suck it up. Stop pondering the meaning of life and start making grocery lists. That was back when I thought my teenage years were dragging and my twenties would surealy last forever. Then I reached my twenties. And the early twenties did seem to last forever. When I heard acquaintances a few years older lament the end of their youth, I felt smug, not yet in the danger zone myself. I had plenty of time..

But to become civilized means to dress as elaborately and prettily as possible, and to make a show of your clothes so your neighbors will envy you, and for that reason both civilized foxes and civilized humans spend most of their time dressing themselves.

My Oneness will stop the machine that overtakes people's minds. Do we really need new clothes, or new cars, or new TVs? Should we really ingest food made from chemicals not of this earth? Should we really give our money to people who don't need it but want it to fill the evil greed inside of their body? No, we don't, but people need me to show them how to be free." Jimmy, "The One

I used to think freedom was freedom of speech, freedom of the press, freedom of conscience. But freedom is the whole life of everyone. Here is what it amounts to: you have to have the right to sow what you wish to, to make shoes or coats, to bake into bread the flour ground from the grain you have sown, and to sell it or not sell it as you wish; for the lathe operator, the steelworker, and the artist it’s a matter of being able to live as you wish and work as you wish and not as they order you to. And in our country there is no freedom – not for those who write books nor for those who sow grain nor for those who make shoes.” (Grossman, p. 99) He noted that “In people’s day-to-day struggle to live, in the extreme efforts workers put forth to earn an extra ruble through moonlighting, in the collective farmers’ battle for bread and potatoes as the one and only fruit of their labor, he [Ivan Grigoryevich] could sense more than the desire to live better, to fill one’s children’s stomachs and to clothe them. In the battle for the right to make shoes, to knit sweaters, in the struggle to plant what one wished, was manifested the natural, indestructible striving toward freedom inherent in human nature. He had seen this very same struggle in the people in camp. Freedom, it seemed, was immortal on both sides of the barbed wire.” (Grossman, p. 110)

This was the first time since I’d started working there that I hadn’t received a look of all-out disgust or, at the very least, a snarky comment, and all it had taken was a SWAT team of New York fashion editors, a collection of Parisian hair and makeup stylists, and a hefty selection of the world’s finest and most expensive clothing.

I was indignant. “She called me a dork. She just met me. How could she possibly make that call after only one dinner?” Mom eyed my outfit critically and then said, “You do realize you’re wearing your Gryffindor jersey, right?” I opened my mouth to tell her it was a collectible straight off the Harry Potter official clothing line, but Mom cut across me. “And you know that when Daisy walked in, you had your right hand up, fingers splayed in that strange Star Trek signal.” Yeah,

Why should we labor this unpleasant point? Because the Book of Mormon labors it, for our special benefit. Wealth is a jealous master who will not be served halfheartedly and will suffer no rival--not even God: "Ye cannot serve God and Mammon." (Matthew 6:24) In return for unquestioning obedience wealth promises security, power, position, and honors, in fact anything in this world. Above all, the Nephites like the Romans saw in it a mark of superiority and would do anything to get hold of it, for to them "money answereth all things." (Ecclesiastes 10:19) "Ye do always remember your riches," cried Samuel the Lamanite, ". . .unto great swelling, envyings, strifes, malice, persecutions, and murders, and all manner of iniquities." (Helaman 13:22) Along with this, of course, everyone dresses in the height of fashion, the main point being always that the proper clothes are expensive--the expression "costly apparel" occurs 14 times in the Book of Mormon. The more important wealth is, the less important it is how one gets it.

I divested myself of despair and fear when I came here. Now there is no more catching one's own eye in the mirror, there are no bad books, no plastic, no insurance premiums, and of course no illness. Contrition does not exist, nor gnashing of teeth. No one howls as the first clod of earth hits the casket. The poor we no longer have with us. Our calm hearts strike only the hour, and God, as promised, proves to be mercy clothed in light.

The new world was the same as the old. The houses were different, the streets were called Closes, the clothes were different, the voices were different, but the human beings were the same as they always had been. And though using slightly different phraseology, the subjects of conversation were the same.

I’ve brought this city’s dust and smoke home and washed them with my face and clothes, I’ve picked up its raucous sounds and carefully chiseling them have used in my songs, I’ve embellished my poetry by collecting its chaotic scenes, And by collecting its anguish, I’ve wreathed the melody of my life.

When our food and clothing and housing all born in the complication of mass production, mass method is bound to get into our thinking. In our time mass or collective production has entered our economics, our politics, and even our religion, so that some nations have substituted the idea collective for the idea of God.

advances since 1970 have tended to be channeled into a narrow sphere of human activity having to do with entertainment, communications, and the collection and processing of information. For the rest of what humans care about—food, clothing, shelter, transportation, health, and working conditions both inside and outside the home—progress slowed down after 1970,

History is the collective and ancestral shit of the human race, a great big and ever-growin pile of crap. Right now we're standin at the top of it, but pretty soon we'll be buried under the doodoo of generations yet to come. That's why folks' clothes look so funny in old photographs, to name but a single example. And, as someone who's destined to be buried beneath the shit of your children and grandchildren, I think you should be just a leetle more forgiving.

For each self-criticism, there were many criticisms. My mother's two comrades insisted that she had behaved in a 'bourgeois' manner. They said she had not wanted to go to the country to help collect food; when she pointed out that she had gone, in line with the Party's wishes, they retorted: "Ah, but you didn't really want to go." Then they accused her of having enjoyed privileged food cooked, moreover, by her mother at home and of succumbing to illness more than most pregnant women. Mrs. Mi also criticized her because her mother had made clothes for the baby. "Who ever heard of a baby wearing new clothes?"she said. "Such a bourgeois waste! Why can't she just wrap the baby up in old clothes like everyone else?" The fact that my mother had shown her sadness that my grandmother had to leave was singled out as definitive proof that she 'put family first," a serious offense.

She was probably sixty, a big rawboned woman with a man's face, and her clothes, if not her very pores, seemed always to exude that dry essence of pencil shavings and chalk dust that is the smell of school. She was strict and humorless, preoccupied with rooting out the things she held intolerable: mumbling, slumping, daydreaming, frequent trips to the bathroom, and, the worst of all, "coming to school without proper supplies."  

The first weekend, he’d brought a thousand bottles of water and a ton of protein bars to the bedroom and told her she wasn’t wearing clothes again until Monday. He hadn’t exactly been joking, and she hadn’t particularly minded.

And he still has clothes on, which means it couldn’t have burned his skin in too many places. He’ll be fine.” “Yeah, good that,” Newt replied with a sarcastic chuckle. “Remind me not to hire you as my buggin’ doctor anytime soon.

the madman bum and angel beat in Time, unknown, yet putting down here what might be left to say in time come after death, and rose reincarnate in the ghostly clothes of jazz in the goldhorn shadow of the band and blew the suffering of America’s naked mind for love into an eli eli lamma lamma sabacthani saxophone cry that shivered the cities down to the last radio with the absolute heart of the poem of life butchered out of their own bodies good to eat a thousand years.

When our food and clothing and housing all are born in the complication of mass production, mass method is bound to get into our thinking and to eliminate all other thinking. In our time mass or collective production has entered our economics, our politics, and even our religion, so that some nations have substituted the idea collective for the idea God.

David had been photographing endangered species in the Hawaiian rainforest and elsewhere for years, and his collections of photographs and Suzie's tarot cards seemed somehow related. Because species disappear when their habitat does, he photographed them against the nowhere of a black backdrop (which sometimes meant propping up a black velvet cloth in the most unlikely places and discouraging climates), and so each creature, each plant, stood as though for a formal portrait alone against the darkness. The photographs looked like cards too, card from the deck of the world in which each creature describes a history, a way of being in the world, a set of possibilities, a deck from which cards are being thrown away, one after another. Plants and animals are a language, even in our reduced, domesticated English, where children grow like weeds or come out smelling like roses, the market is made up of bulls and bears, politics of hawks and doves. Like cards, flora and fauna could be read again and again, not only alone but in combination, in the endlessly shifting combinations of a nature that tells its own stories and colors ours, a nature we are losing without even knowing the extent of that loss.

Paper is fragile, even when bound with string in cloth or leather. The majority of the stories within the Harbor on the Starless Sea are captured on paper. In books or on scrolls or folded into paper birds and suspended from ceilings. There are stories that are more fragile still: For every tale carved in rock there are more inscribed on autumn leaves or woven into spiderwebs. There are stories wrapped in silk so their pages do not fall to dust and stories that have already succumbed, fragments collected and kept in urns. They are fragile things. Less sturdy than their cousins who are told aloud and learned by heart. And there are always those who would watch Alexandria burn. There always have been. There always will be.

There! The boys are in from the pond.” Winnie heard a burst of voices downstairs, and in a moment Miles and Jesse were climbing to the loft. “Here, child,” said Mae hastily. “Hide your eyes. Boys? Are you decent? What’d you put on to swim in? I got Winnie up here, do you hear me?” “For goodness’ sake, Ma,” said Jesse, emerging from the stairwell. “You think we’re going to march around in our altogether with Winnie Foster in the house?” And Miles, behind him, said, “We just jumped in with our clothes on. Too hot and tired to shed ’em.” It was true. They stood there side by side with their wet clothes plastered to their skins, little pools of water collecting at their feet. “Well!” said Mae, relieved. “All right. Find something dry to put on. Your pa’s got supper nearly ready.” And she hustled Winnie down the narrow stairs.

Quantum physicists discovered that physical atoms are made up of vortices of energy that are constantly spinning and vibrating; each atom is like a wobbly spinning top that radiates energy. Because each atom has its own specific energy signature (wobble), assemblies of atoms (molecules) collectively radiate their own identifying energy patterns. So every material structure in the universe, including you and me, radiates a unique energy signature. If it were theoretically possible to observe the composition of an actual atom with a microscope, what would we see? Imagine a swirling dust devil cutting across the desert’s floor. Now remove the sand and dirt from the funnel cloud. What you have left is an invisible, tornado-like vortex. A number of infinitesimally small, dust devil–like energy vortices called quarks and photons collectively make up the structure of the atom. From far away, the atom would likely appear as a blurry sphere. As its structure came nearer to focus, the atom would become less clear and less distinct. As the surface of the atom drew near, it would disappear. You would see nothing. In fact, as you focused through the entire structure of the atom, all you would observe is a physical void. The atom has no physical structure—the emperor has no clothes! Remember the atomic models you studied in school, the ones with marbles and ball bearings going around like the solar system? Let’s put that picture beside the “physical” structure of the atom discovered by quantum physicists. No, there has not been a printing mistake; atoms are made out of invisible energy not tangible matter! So in our world, material substance (matter) appears out of thin air. Kind of weird, when you think about it. Here you are holding this physical book in your hands. Yet if you were to focus on the book’s material substance with an atomic microscope, you would see that you are holding nothing. As it turns out, we undergraduate biology majors were right about one thing—the quantum universe is mind-bending. Let’s look more closely at the “now you see it, now you don’t” nature of quantum physics. Matter can simultaneously be defined as a solid (particle) and as an immaterial force field (wave). When scientists study the physical properties of atoms, such as mass and weight, they look and act like physical matter. However, when the same atoms are described in terms of voltage potentials and wavelengths, they exhibit the qualities and properties of energy (waves). (Hackermüller, et al, 2003; Chapman, et al, 1995; Pool 1995) The fact that energy and matter are one and the same is precisely what Einstein recognized when he concluded that E = mc2. Simply stated, this equation reveals that energy (E) = matter (m, mass) multiplied by the speed of light squared (c2). Einstein revealed that we do not live in a universe with discrete, physical objects separated by dead space. The Universe is one indivisible, dynamic whole in which energy and matter are so deeply entangled it is impossible to consider them as independent elements.

Ash has a huge customized Barbie collection. Aside from Horror Movie Barbie (head lopped halfway off, torn and bloody clothes), Commando Barbie (camouflage bandana, pistol-whipping Ken with toy guns stolen from Josh), there is my personal favorite, Fat Barbie (dressed in a muumuu, sporting extra body girth and a double chin, thanks to the discreet placement of Silly Putty), I think Fat Barbie is genius but Nancy flipped out when she saw her. Our mother, whose statuesque blond Minnesouda beauty makes her look like a Barbie, is a size four on her bloated days.

she laughed I was aware of becoming involved in her laughter and being part of it, until her teeth were only accidental stars with a talent for squad-drill. I was drawn in by short gasps, inhaled at each momentary recovery, lost finally in the dark caverns of her throat, bruised by the ripple of unseen muscles. An elderly waiter with trembling hands was hurriedly spreading a pink and white checked cloth over the rusty green iron table, saying: "If the lady and gentleman wish to take their tea in the garden, if the lady and gentleman wish to take their tea in the garden ..." I decided that if the shaking of her breasts could be stopped, some of the fragments of the afternoon might be collected, and I concentrated my attention with careful subtlety to this end.

Poppy used to share the room with her older sister, and piles of he sister's outgrown clothes still remained spread out in drifts, along with a collection of used makeup and notebooks covered in stickers and scrawled with lyrics. A jumbled of her sister's old Barbies were on top of a bookshelf, waiting for Poppy to try and fix their melted arms and chopped hair. The bookshelves were overflowing with fantasy paperbacks and overdue library books, some of them on Greek myths, some on mermaids, and a few on local hauntings. The walls were covered in posters-Doctor Who, a cat in a bowler hat, and a giant map of Narnia.

Perfect.” He grins, completely removing my shorts and sending them to collect on the floor with the rest of my clothes. “What?” I ask as he rakes his gaze over my body without moving another muscle. “You’re beautiful, Dorothy. And I just want to look at you. Just for a few seconds, I want to commit this to memory.

Undertown. You maybe don’t remember it. Your clothes don’t smell of it. Of the filth, the rot. The stinking hell of vapor and grime. The warren of hovels and the millions of us starving in them, defending whatever pathetic collection of things we call ‘ours’—sometimes to the death, yet still doing little more than waiting to die.

Deciding on the right thing to do in a situation is a bit like deciding on the right thing to wear to a party. It is easy to decide on what is wrong to wear to a party, such as deep-sea diving equipment or a pair of large pillows, but deciding what is right is much trickier. It might seem right to wear a navy blue suit, for instance, but when you arrive there could be several other people wearing the same thing, and you could end up being handcuffed due to a case of mistaken identity. It might seem right to wear your favorite pair of shoes, but there could be a sudden flood at the party, and your shoes would be ruined. And it might seem right to wear a suit of armor to the party, but there could be several other people wearing the same thing, and you could end up being caught in a flood due to a case of mistaken identity, and find yourself drifting out to sea wishing that you were wearing deep-sea diving equipment after all. The truth is that you can never be sure if you have decided on the right thing until the party is over, and by then it is too late to go back and change your mind, which is why the world is filled with people doing terrible things and wearing ugly clothing, and so few volunteers who are able to stop them.

In 1949 Beauvoir could see that women would be able to shed their old skins and cut their own clothes, only ‘if there is a collective change’ (see here).

Women don't age if their age if their clothes stay new.

That's loving our neighbor better than ourselves, and I like it," said Meg, as they set out their presents while their mother was upstairs collecting clothes for the poor Hummels.

Clothes are on us to expose us—to advertise what we wear them to conceal.  They are a sign; a sign of insincerity; a sign of repressed vanity;

In the winter, the snow had become glittery fairy dust that had given all the creatures of the meadow warm clothes and a fire to help them endure the winter.

Come, Watson, come!" he cried. "The game is afoot. Not a word! Into your clothes and come!

tribal cloth, the magic of which is that as long as it is woven, the tribe exists; as long as you know how to weave it, so do you.

she seemed to me an intriguing soul clothed

Why cover yourself in clothing when you can wear confidence instead.

With a sudden flash of anger, she blurted, "Lash wasn't impotent, all right? He wasn't ... impotent-" The temperature in the room plummeted so fast and so far, her breath came out in clouds. And what she saw in the mirror made her swing around and take a step back from John: His blue eyes glowed with an unholy light and his upper lip curled up to reveal fangs that were sharp and so long they looked like daggers. Objects all around the room began to vibrate: the lamps on the bed stands, the clothes on their hangers, the mirror on the wall. The collective rattling crescendoed to a dull roar and she had to steady herself on the bureau or run the risk of being knocked on her ass. The air was alive. Supercharged. Electric. Dangerous. And John was the center of the raging energy, his hands cranking into fists so tight his forearms trembled, his thighs grabbing onto his bones as he sank down into fighting stance. John's mouth stretched wide as his head shot forward on his spine... and he let out a war cry- Sound exploded all around her, so loud she had to cover her ears, so powerful she felt the blast against her face. For a moment, she thought he'd found his voice- except it wasn't vocal cords making that bellowing noise. The glass in the sliders blew out behind him, the sheets shattering into thousands of shards that blasted free of the house, the fragments bouncing on the slate and catching the light like raindrops... Or like tears.

Seeker: So what is social ego, Sadhguru? Sadhguru: Society has its own ego, isn’t it? For every small thing, the whole society gets upset. It need not be wrong. Suppose it’s summer in the United States. Everybody is hardly wearing anything or maybe they are in miniskirts. Let’s say you’re fully clothed. People will get upset: “What is she doing? Why is she all covered up?” Here in India, if you dress like that, they’ll all get upset. So this is one kind of ego; that is another kind of ego. It’s the social ego which is getting upset, and your karma is becoming part of the collective karma. I want you to really understand this with a certain depth. Your idea of good and bad has been taught to you. You have imbibed it from the social atmosphere in which you have lived. See, for example, a bandit tribe, like the Pindaris, who from a young age were trained to rob and kill, they even had gods who taught them skills and brought them success in their banditry. When the British army was let loose on them, they were shot and killed indiscriminately. They were completely bewildered, as in their perception they had not done anything wrong. The Pindari ego was just to be a good bandit. The same happened for the Native Americans also. Among some Native American tribes, unless you had killed a man in your life, you were not much of a man. They collected the scalp of the man and wore it around their neck. So what is right and wrong, what is good and bad, is all about how the social ego functions.

Last summer, in London at least, the hoodie was transformed from a benign piece of leisurewear into a uniform for the disaffected, the angry, the malevolent. So much so that ‘hoodie’ was no longer a piece of clothing. It was a whole person. A hoodie was somebody likely to steal, plunder and do you unimaginable harm. People were crossing the street when a hoodie crossed their path - even if it was a 70-year-old gentleman walking his dog. That’s how quickly the fear had permeated the collective consciousness. And lifting the hood was tantamount to cocking a gun.

John saw only the linen cloths. He, Peter, also saw the linen cloths because we [Gentiles] do not reject the Old Testament, for as Luke says, "Then he opened their minds to understand the scriptures" (Lk 24:45). But in addition Peter saw the napkin which had been on his head: "The head of Christ is God" (1 Cor 11:3). Thus to see the napkin which had been on the head of Jesus is to have faith in the divinity of Christ, which the Jews refused to accept. This napkin is described as not lying with the linen cloths, and rolled up, having a place by itself, because the divinity of Christ is covered over, and it is apart from every creature because of its excellence: "God who is over all be blessed for ever" (Rom 9:5); "Truly, you art a God who hides yourself" (Is 45:15).

She was one of those women who kind of numb a fellow's faculties. She made me feel as if I were ten years old and had been brought into the drawing room in my Sunday clothes to say how-d'you-do.

Unmoor the boat, we could go…downriver... History is a collection of found objects washed up through time. Goods, ideas, personalities surface towards us and then sink away and some we hook out and others we ignore. And as the pattern changes so does the meaning. We cannot rely on the facts. Time that returns everything, changes everything. ..a bundle of abandoned clothes. The end of one identity and the beginning of another. …History is a madman's museum. I think I understand some of this, But it’s all subject to the tide. Unmoor the boat. Part miracle part madness. My life is a series of set sails and shipwrecks. I run aground I cut loose, the rim is dangerously near the waterline. I feel like a saint in a coracle. Head thrown back, sun on my throat. Unmoor the boat.

When the Shepherd came down and saw what was done, he said, "O you most ungrateful creatures! You provide wool to make garments for all other men, but you destroy the clothes of him who feeds you.

Dalton tugged at his clothes, straightening them. “Is that so.” “But the female will cheat on the male. Sometimes, while he is out collecting twigs for their nest, she will let another male take her.

She looked like a hippie who’d been kicked to the side of the road maybe forty years ago, where she’d been collecting trash and rags ever since. She wore a dress made of tie-dyed cloth, ripped-up quilts, and plastic grocery bags. Her frizzy mop of hair was gray-brown, like root-beer foam, tied back with a peace-sign headband. Warts and moles covered her face. When she smiled, she showed exactly three teeth.

Harry paused with his fork held in midair, mesmerized by the sight of her slim fingers twirling the honey stick, meticulously filling each hole with thick umber liquid. Realizing that he was staring, Harry took a bite of his breakfast. Poppy replaced the honey stick in a small silver pot. Discovering a stray drop of sweetness on the tip of her thumb, she lifted it to her lips and sucked it clean. Harry choked a little, reached for his tea, and took a swallow. The beverage scalded his tongue, causing him to flinch and curse. Poppy gave him an odd look. "Is there anything the matter?" Nothing. Except that watching his wife eating breakfast was the most erotic act he had ever seen. "Nothing at all," Harry said scratchily. "Tea's hot." When he dared to look at Poppy again, she was consuming a fresh strawberry, holding it by the green stem. Her lips rounded in a luscious pucker as she bit neatly into the ripe flesh of the fruit. Christ. He moved uncomfortably in his chair, while all the unsatisfied desire of the previous night reawakened with a vengeance. Poppy ate two more strawberries, nibbling slowly, while Harry tried to ignore her. Heat collected beneath his clothing, and he used a napkin to blot his forehead. Poppy lifted a bite of honey-soaked crumpet to her mouth, and gave him a perplexed glance. "Are you feeling well?" "It's too warm in here," Harry said irritably, while lurid thoughts went through his mind. Thoughts involving honey, and soft feminine skin, and moist pink-

She has been stealing my clothes. By my current calculation, she has taken at least four T-shirts, my favorite hoodie, and one dress shirt, so far. And it looks like she’s decided she needs another hoodie for her collection.

Another potent ideological force is to deprecate the individual and exalt the collectivity of society. For since any given rule implies majority acceptance, any ideological danger to that rule can only start from one or a few independently-thinking individuals. The new idea, much less the new critical idea, must needs begin as a small minority opinion; therefore, the State must nip the view in the bud by ridiculing any view that defies the opinions of the mass. “Listen only to your brothers” or “adjust to society” thus become ideological weapons for crushing individual dissent. By such measures, the masses will never learn of the nonexistence of their Emperor’s clothes.

I had discovered, or rediscovered, that crying is a pleasure—that it can be a pleasure beyond all reckoning if your head is pressed in your mother’s waist and her hands are on your back, and if she happens to be wearing clean clothes.

Motherfucker was like three hundred years old, but because he had a car and a record collection and foto albums from his Vietnam days and because he bought her clothes to replace the old shit she was wearing, Nilda was all lost on him.

Paper is fragile, even when bound with string in cloth or leather. The majority of the stories within the Harbor on the Starless Sea are captured on paper. In books or on scrolls or folded into paper birds and suspended from ceilings. There are stories that are more fragile still: For every tale carved in rock there are more inscribed on autumn leaves or woven into spiderwebs. There are stories wrapped in silk so their pages do not fall to dust and stories that have already succumbed, fragments collected and kept in urns. They are fragile things. Less sturdy than their cousins who are told aloud and learned by heart. And there are always those who would watch Alexandria burn. There always have been. There always will be. So there are always guardians.

As she laughed I was aware of becoming involved in her laughter and being part of it, until her teeth were only accidental stars with a talent for squad-drill. I was drawn in by short gasps, inhaled at each momentary recovery, lost finally in the dark caverns of her throat, bruised by the ripple of unseen muscles. An elderly waiter with trembling hands was hurriedly spreading a pink and white checked cloth over the rusty green iron table, saying: “If the lady and gentleman wish to take their tea in the garden, if the lady and gentleman wish to take their tea in the garden…” I decided that if the shaking of her breasts could be stopped, some of the fragments of the afternoon might be collected, and I concentrated my attention with careful subtlety to this end.

The children all worked hard, too. By two years old, they were sweeping floors and gathering eggs. By three they were collecting kindling for the potbellied stove. By four they were washing and drying dishes. By five they knew how to wash their own clothes.

(He gives up the ghost. A violent erection of the hanged sends gouts of sperm spouting through his death clothes on to the cobblestones. Mrs Bellingham, Mrs Yelverton Barry and the Honourable Mrs Mervy Talboys rush forward with their handkerchiefs to sop it up.)

ROSES UNDERFOOT The sound of salaams rising as waves diminish down in prayer, hoping for some trace of the one whose trace does not appear. If anyone asks you to say who you are, say without hesitation, soul withing soul within soul. There's a pearl diver who does not know how to swim! No matter. Pearls are handed him on the beach. We lovers laugh to hear, "This should be more that and that more this,"coming from people sitting in a wagon tilted in a ditch. Going in search of the heart, I found a huge rose under my feet, and roses under all our feet! How to say this to someone who denies it? The robe we wear is the sky's cloth. Everything is soul and flowering. --------------------------------- I open and fill with love and other objects evaporate. All the learning in books stays put on the shelf. Poetry, the dear words and images of song, comes down over me like mountain water. ---------------------------------- Any cup I hold fills with wine that lovers drink. Every word I say opens into mystery. Any way I turn I see brilliance.

Forever, Tom thought. Maybe he’d never go back to the States. It was not so much Europe itself as the evenings he had spent alone, here and in Rome, that made him feel that way. Evenings by himself simply looking at maps, or lying around on sofas thumbing through guidebooks. Evenings looking at his clothes - his clothes and Dickie’s - and feeling Dickie’s rings between his palms, and running his fingers over the antelope suitcase he had bought at Gucci’s. He had polished the suitcase with a special English leather dressing, not that it needed polishing because he took such good care of it, but for its protection. He loved possessions, not masses of them, but a select few that he did not part with. They gave a man self-respect. Not ostentation but quality, and the love that cherished the quality. Possessions reminded him that he existed, and made him enjoy his existence. It was as simple as that. And wasn’t that worth something? He existed. Not many people in the world knew how to, even if they had the money. It really didn’t take money, masses of money, it took a certain security. He had been on the road to it, even with Marc Priminger. He had appreciated Marc’s possessions, and they were what had attracted him to the house, but they were not his own, and it had been impossible to make a beginning at acquiring anything of his own on forty dollars a week. It would have taken him the best years of his life, even if he had economised stringently, to buy the things he wanted. Dickie’s money had given him only an added momentum on the road he had been travelling. The money gave him the leisure to see Greece, to collect Etruscan pottery if he wanted (he had recently read an interesting book on that subject by an American living in Rome), to join art societies if he cared to and to donate to their work. It gave him the leisure, for instance, to read his Malraux tonight as late as he pleased, because he did not have to go to a job in the morning. He had just bought a two-volume edition of Malraux’s Psychologic de I’art which he was now reading, with great pleasure, in French with the aid of a dictionary.

Mahatma Gandhi’s reading of the Vedas caused him to envision independent India as a collection of self-sufficient agrarian communities, each spinning its own khadi cloths, exporting little and importing even less. The most famous photograph of him shows him spinning cotton with his own hands, and he made the humble spinning wheel the symbol of the Indian nationalist movement.1 Yet this Arcadian vision was simply incompatible with the realities of modern economics, and hence not much has remained of it save for Gandhi’s radiant image on billions of rupee notes.

Haul water. Card flax. Spin thread. Weave clothes. Mend sandals. Make soap. Pummel wheat. Bake bread. Collect dung. Prepare food. Milk goats. Feed men. Feed babies. Feed animals. Tend children. Sweep dirt floors. Empty waste pots... Like God's, women's toil had no beginning and no end.

The West-march of the Walmart Held all the food in the world, Bottled beer by the boatload, Frost-kept food, milk and meat. Setting up for a siege behind barricades The Norsemen fetched food, collected clothing, Turkish trousers with flies in the front Kept closed with clever contraptions.

Money was the blood of civilized society, its currents running through everything and everyone. Where money was insufficient, things withered. People starved, sickened and died, constructions eroded, even ideas perished. Where funds were plentiful, the same things blossomed with new life. And money was, in the end, little more than the product of collective imagination. A slip of paper or a coin had no value beyond that of the material it was fashioned of. It only took on a life of its own when people as a whole collectively agreed that certain papers and coins were worth something. Only then did people bleed and die for it. For a fantasy, a faith given form in hard, concrete numbers. Then again, much of society was built on a series of shared delusions. Clothing was little more than scraps of particular materials with particular geometries, but people clung to the idea of fashion. Style. Good and bad fashion was another belief system, one which all members of a culture were indoctrinated into. Breaking certain conventions didn’t only challenge the aesthetic sensibilities of others, but it challenged their sense of self. It reminded them, subconsciously, of the very pretendings they clung to. Only those with power could stand against society’s tides, flaunt the collective’s ‘safe’ aesthetic. When one had enough power, others couldn’t rise against them and safely say something calculated to reduce their own dissonance and remind the offending party of the unspoken rules. When one had enough power to take a life with a twitch of a finger, a thought, they earned the right to wear skin-tight clothing and call themselves Hero, or Legend. To wear a mask and name themselves something inane like ‘the Cockatoo’ and still take themselves seriously.

Yes, he fights well," said Bulba, pausing; "well, by heavens!" he continued, rather as if excusing himself, "although he has never tried his hand at it before, he will make a good Cossack! Now, welcome, son! embrace me," and father and son began to kiss each other. "Good lad! see that you hit every one as you pommelled me; don't let any one escape. Nevertheless your clothes are ridiculous all the same. What rope is this hanging there?--And you, you lout, why are you standing there with your hands hanging beside you?" he added, turning to the youngest. "Why don't you fight me? you son of a dog!

The worst intemperance of to‑day is that coming of hurry or impatience, or the desire and attempt to crowd the doing of so many things in an hour or a day. The hurried, impatient mood in which you may tie your shoe‑strings, or put on your clothing, in the morning, you may carry into every act during the day.

The house wasn't theirs anymore. It was full of people, some in uniforms and some in suits. People counting rooms, making lists of objects and pictures, taking things away. Anna is in there somewhere. She has been ordered to help with this packing-up into boxes and crates, told that she should be ashamed of working for the Jews. And it is not just their art, not just the bibelots, all the gilded stuff from tables and mantelpieces, but their clothes, Emmy's winter coats, a crate of domestic china, a lamp, a bundle of umbrellas and walking-sticks. Everything that has taken decades to come into this house, settling in drawers and chests and vitrines and trunks, wedding-presents and birthday-presents and souvenirs, is now being carried out again. This is the strange undoing of a collection, of a house and of a family. It is the moment of fissure when grand things are taken and when family objects, known and handled and loved, become stuff.

Had I the heavens’ embroidered cloths, Enwrought with golden and silver light, The blue and the dim and the dark cloths Of night and light and the half light; I would spread the cloths under your feet: But I, being poor, have only my dreams; I have spread my dreams under your feet; Tread softly because you tread on my dreams.

You are familiar, no doubt, with Sebastiano del Piombo's huge painting "The Raising of Lazarus", which hangs in the National Gallery in London, having been purchased in the last century from the Angerstein collection. Against a background of water, arched bridges, and a hot blue sky, a crowd of people -- presumably the neighbours -- cluster about the risen man. Lazarus has turned rather yellow in death, but he is a muscular, well-set-up type. Hid grave-clothes are draped like a towel over his head, and people lean towards him solicitously, and seem to confer; what he most resembles is a boxer in his corner. The expressions of those around are puzzled, mildly censorious. Here -- in the very act of extricating his right leg from a knot of the shroud --one feels his troubles are about to begin again. A woman -- Mary, or maybe Martha -- is whispering behind her hand. Christ points to the revenant, and holds up his other hand, fingers outstretched: so many round down, five to go.

I lean over and collect them, returning it all to Effie, who looks slightly surprised. “Thank you, Haymitch,” she says. “That was very considerate, especially given your circumstances.” “Well, thank you for bringing us some dress-up clothes.” “You deserve to look beautiful tonight,” Effie replies. “And I think you’re all being very brave.

The Thirteenth Woman In a town of twelve women there was a thirteenth. No one admitted she lived there, no mail came for her, no one spoke of her, no one asked after her, no one sold bread to her, no one bought anything from her, no one returned her glance, no one knocked on her door; the rain did not fall on her, the sun never shone on her, the day never dawned on her, the night never fell for her; for her the weeks did not pass, the years did not roll by; her house was unnumbered, her garden untended, her path not trod upon, her bed not slept in, her food not eaten, her clothes not worn; and yet in spite of all this she continued to live in the town without resenting what it did to her.

My archive project is a multiedged sword. It is something I love doing, but it raises some questions about my motives in doing it. A writer accused me of building my archives just to further my own legend, whatever that is. I hope you don't believe that. What a shallow existence that would be! I remember reading that article saying that about me. It pissed me off. It's my life, and I am a collector. I collect everything: cars, trains, manuscripts, photographs, tape recordings, records, memories and clothes, to name a few. The fact that I want to create a chronological history of my recordings and supporting work is proof positive that I am an incurable collector, confronted with an amazingly detailed array of creations that I have painstakingly rat-holed over the years.

usual last night, but this morning the dog was whining in his room, and I went in, and I see he’s not been in bed at all. He must have gone out very early, because I’ve been about since half-past six. I shouldn’t have disturbed you, miss, only I didn’t like the look of him last night . . . Can you hear me, miss?” “Yes. Has he taken any clothes or anything?” “No, miss.” “Did anybody come to see him last night?

Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Who of you by worrying can add a single hour to his life?

Italy still has a provincial sophistication that comes from its long history as a collection of city states. That, combined with a hot climate, means that the Italians occupy their streets and squares with much greater ease than the English. The resultant street life is very rich, even in small towns like Arezzo and Gaiole, fertile ground for the peeping Tom aspect of an actor’s preparation. I took many trips to Siena, and was struck by its beauty, but also by the beauty of the Siennese themselves. They are dark, fierce, and aristocratic, very different to the much paler Venetians or Florentines. They have always looked like this, as the paintings of their ancestors testify. I observed the groups of young people, the lounging grace with which they wore their clothes, their sense of always being on show. I walked the streets, they paraded them. It did not matter that I do not speak a word of Italian; I made up stories about them, and took surreptitious photographs. I was in Siena on the final day of the Palio, a lengthy festival ending in a horse race around the main square. Each district is represented by a horse and jockey and a pair of flag-bearers. The day is spent by teams of supporters with drums, banners, and ceremonial horse and rider processing round the town singing a strange chanting song. Outside the Cathedral, watched from a high window by a smiling Cardinal and a group of nuns, with a huge crowd in the Cathedral Square itself, the supporters passed, and to drum rolls the two flag-bearers hurled their flags high into the air and caught them, the crowd roaring in approval. The winner of the extremely dangerous horse race is presented with a palio, a standard bearing the effigy of the Virgin. In the last few years the jockeys have had to be professional by law, as when they were amateurs, corruption and bribery were rife. The teams wear a curious fancy dress encompassing styles from the twelfth to the eighteenth centuries. They are followed by gangs of young men, supporters, who create an atmosphere or intense rivalry and barely suppressed violence as they run through the narrow streets in the heat of the day. It was perfect. I took many more photographs. At the farmhouse that evening, after far too much Chianti, I and my friends played a bizarre game. In the dark, some of us moved lighted candles from one room to another, whilst others watched the effect of the light on faces and on the rooms from outside. It was like a strange living film of the paintings we had seen. Maybe Derek Jarman was spying on us.

Both Bennett and Kafka understand that, no matter how absurd their rituals, pronunciations, clothes might appear to be, the ruling class are unembarrassable; that is not because there is a special code which only they understand — there is no code, precisely — but that whatever they do is alright, because it is THEM doing it. Conversely, if you are not of the “in-crowd”, nothing you can do could EVER be right; you are a priori guilty.

A villager named Avery moved into town and started up a fashion clothing store. She said that fashion was her passion, and that she wanted to brighten up our town with dazzling colors and the latest trends. After moving in and starting up her business, Avery suggested to the mayor that we should put our guard force in uniform, so that we could distinguish them easily from regular villagers. The mayor loved the idea, so he commissioned

This paradox is resolved when we recognize that advances since 1970 have tended to be channeled into a narrow sphere of human activity having to do with entertainment, communications, and the collection and processing of information. For the rest of what humans care about—food, clothing, shelter, transportation, health, and working conditions both inside and outside the home—progress slowed down after 1970, both qualitatively and quantitatively. Our

TSHEMBE I do not recall that the Europeans have ever been exactly overwhelmed by morality—black or white! Or do you think they have suddenly become impressed because Kumalo is saying the black man wishes freedom? We have been saying that for generations. They only listen now because they are forced to. Take away the violence and who will hear the man of peace? (He sits on the box, an island in a sea of cloth) It is the way of the world, hadn’t you noticed?

Vanity is by far my favorite of all sins, and the camera lens is the ultimate vanity mirror. The camera captures all moods and nuances; immortalizes the soft and silky continuum that is humanity. Those still life moments seem so fluid, so representative of continuity. They are a single moment captured, yet an eternity expressed. All your youth; all your ages, captured and expressed in a single click. Of all the indulgences, vanity is certainly my favorite which we should otherwise resist, but are inexplicably captivated by and addicted. What other animal would spend so much time pouting and preening for its reflection? Only humanity would participate in such self-adoration. You would think we have the most colorful feathers or softest of manes. Rather, we are a naked biped that feels incomplete without some decorative element, accessory, or embellishment of the self. We are intoxicated by the image of the body, no different than we are seduced by fine wines, foods, or mind altering elements. We devour the skin, and peel away clothes as if they were the skin of some tropical fruit, covering a colorful and juicy interior. We hunt for bodily pleasures, and collect them as prizes; show them off in social situations as if our companions were some sort of extended adornment to ourselves. We are revealed in our sensuality. To touch beneath the surface; to connect beyond facades, that unattainable discourse between individuals is put tentatively within reach in intimacy. To capture those moments is to capture the essence of what makes us human, and what ultimately sets us above and aside from the rest of nature. Capturing humanity in its most extravagant expressions is intoxicating. Vanity is by far my favorite sin, and it is an endless tale as infinite as humanity. Every person is but a stitch in a giant tapestry.

History is the collective and ancestral shit of the human race, a great big and ever-growin pile of crap. Right now we’re standin at the top of it, but pretty soon we’ll be buried under the doodoo of generations yet to come. That’s why your folks’ clothes look so funny in old photographs, to name but a single example. And, as someone who’s destined to be buried beneath the shit of your children and grandchildren, I think you should be just a leetle more forgiving.

Presently a choir of small voices chanted forth an old Christmas carol, the burden of which was— Rejoice, our Saviour he was born On Christmas Day in the morning. I rose softly, slipt on my clothes, opened the door suddenly, and beheld one of the most beautiful little fairy groups that a painter could imagine. It consisted of a boy and two girls, the eldest not more than six, and lovely as seraphs. They were going the rounds of the house and singing at every chamber door,

CHRISTMAS FUSS IN BARBADOS IN THE 70’S Ginger immersed in the brewed sorrel was always tempting. There was also the aroma of the red English apples on the table, and ripe golden apples smelling heavenly. The smell of the new cloth, from the curtains reminded us that it was Christmas. There was also the smell of the oil skin tablecloth on our varnished table, the smell of new sheets on our bed, and not forgetting the smell of the big shaddock which sat in the center of the table.

Our lives are constantly in a state of change and evolution. The things that cause you to identify as “you” are temporary, moving foundations. “You” were once just a mere collection of microscopic cells. Then you were a baby, and then a teenager, and so on. I am not the person that I was at 5, 16, or 24 years old (I am so thankful for this). Your attitudes will change; your beliefs will change; your clothes will change; your hair will change; your jobs will change. Everything will change!

I hope you will like the little things I have sent you. You seem to be most interested in Railways just now, so I am sending you mostly things of that sort. I send as much love as ever, in fact more. We have both, the old Polar Bear and I, enjoyed having so many nice letters from you and your pets. If you think we have not read them you are wrong; but if you find that not many of the things you asked for have come, and not perhaps quite as many as sometimes, remember that this Christmas all over the world there are a terrible number of poor and starving people. I (and also my Green Brother) have had to do some collecting of food and clothes, and toys too, for the children whose fathers and mothers and friends cannot give them anything, sometimes not even dinner. I know yours won’t forget you. So, my dears, I hope you will be happy this Christmas and not quarrel, and will have some good games with your Railway all together. Don’t forget old Father Christmas, when you light your tree.

The Germans and Carlyle have perverted both thought and phraseology when they made the Artist the term for expressing the highest order of moral and intellectual greatness. The older idea is the truer- that Art, in relation to Truth, is but a language. Philosophy is the proper name for that exercise of the intellect which enucleates the truth to be expressed. The Artist is not the Seer; not he who can detect truth, but he who can clothe a given truth in the most expressive and impressive symbols.

My brother says I don't talk enough so he hoped this notebook would give me a place to put my thoughts. Every now and then, I dress my thoughts in the clothing of a poem. Try to figure out if my world changes once I set down these words. This was the first time someone gave me a place to collect my thoughts. In some ways, it seemed like he was saying that my thoughts were important. From that day forward I've written every single day. Sometimes it seems like writing is the only way I keep from hurting.

Tansi began to tell her, "Two Asante men went out into the forest one day. They were weavers by trade, and they had gone out to hunt for meat. When they got to the forest to collect their traps, they were met by Anansi, the mischievous spider. He was spinning a magnificent web. They watched him, studied him, and soon realised that a spider's web is a unique and beautiful thing, and that a spider's technique is flawless. They went home and decided to weave cloth the way Anansi weaves his web. From that, kente was born.

We stood at the gate, considering the marvel of the World where people, such is the deception of memory, did as they pleased, owned furniture, dressing tables with doilies on them and wardrobes with mirrors; and doors they could open and shut and open as many times as they chose; and no name tapes sewn inside the neck of their clothes; and handbags to carry, with nail files and make-up; and no one to watch while they were eating and to collect and count the knives afterwards and say in a frightening voice, ‘Rise, Ladies.

To realize one’s nature perfectly—that is what each of us is here for. People are afraid of themselves, nowadays. They have forgotten the highest of all duties, the duty that one owes to one’s self. Of course they are charitable. They feed the hungry, and clothe the beggar. But their own souls starve, and are naked. Courage has gone out of our race. Perhaps we never really had it. The terror of society, which is the basis of morals, the terror of God, which is the secret of religion—these are the two things that govern us.

If something attacked me right now, I’d let it take me. I know, I know, I just made a deathbed promise to Maysilee to carry on the fight, but I can’t seem to rally. I pat her necklace against my pants to wipe off the blood — these black clothes just never stop giving — and hook the fancy clasp behind my neck to hang there with its friends. I’ve got my own jewelry collection now, what with District 9’s sunflower, Wyatt’s scrip coin, and Lenore Dove’s warring songbird and snake. Why, I’m almost as decorated as Miss Donner herself.

Sleep claimed her eventually. She slept heavily, welcoming the escape. But some time later, while it was still very dark, she found herself struggling upward through layers of dreams. Someone or something was in the room. Her first thought was that it might be Beatrix's ferret, who sometimes slipped past the door to collect objects that intrigued him. Rubbing her eyes, Win began to sit up, when there was a movement beside the bed. A large shadow crossed over her. Before bewilderment could give way to fear, she heard a familiar murmur, and felt a man's warm fingers press across her lips. "It's me." Her lips moved soundlessly against his hand. "Kev." Win's stomach constricted with an ache of pleasure, and her heartbeat hammered in her throat. But she was still angry with him, she was done with him, and if he had come here for a midnight talk, he was sadly mistaken. She started to tell him so, but to her astonishment, she felt a thick piece of cloth descend over her mouth, and then he was tying it deftly behind her head. In a few more seconds, he had bound her wrists in front of her. Win was rigid with shock. Merripen would never do something like this. And yet it was him; she would know him if only by the touch of his hands. What did he want? What was going through his mind? His breath was faster than usual as it brushed against her hair. Now that her vision had adjusted to the darkness, she saw that his face was hard and austere. Merripen drew the ruby ring off her finger and set it off the bedside table. Taking her head in his hands, he stared into her wide eyes. He said only two words. But they explained everything he was doing, and everything he intended to do. "You're mine." He picked her up easily, draping her over one powerful shoulder, and he carried her from the room. Win closed her eyes, yielding, trembling. She pressed a few sobs against the gag covering her mouth, not of unhappiness or fear, but of wild relief. This was not an impulsive act. This was ritual. This was an ancient Romany courtship rite, and there would be nothing half-hearted about it. She was going to be kidnapped and ravished. Finally.

Still, as it is the exceptional and exaggerated characteristics of any period that leave the most vivid memory behind them, it would be wrong, and in my opinion faithless, to conclude that such and such forms of society and modes of living were not best for the period when they prevailed, although the abuses they may have led into, and the gradual progress of the world, have made it well that such ways and manners should pass away for ever, and as preposterous to attempt to return to them, as it would be for a man to return to the clothes of his childhood.

Gacela of the Dark Death" I want to sleep the sleep of the apples, I want to get far away from the busyness of the cemeteries. I want to sleep the sleep of that child who longed to cut his heart open far out at sea. I don't want them to tell me again how the corpse keeps all its blood, how the decaying mouth goes on begging for water. I'd rather not hear about the torture sessions the grass arranges for nor about how the moon does all its work before dawn with its snakelike nose. I want to sleep for half a second, a second, a minute, a century, but I want everyone to know that I am still alive, that I have a golden manger inside my lips, that I am the little friend of the west wind, that I am the elephantine shadow of my own tears. When it's dawn just throw some sort of cloth over me because I know dawn will toss fistfuls of ants at me, and pour a little hard water over my shoes so that the scorpion claws of the dawn will slip off. Because I want to sleep the sleep of the apples, and learn a mournful song that will clean all earth away from me, because I want to live with that shadowy child who longed to cut his heart open far out at sea.

Good morning! The sun is up! Wake up! Time to eat," said the birds. "Good morning," Ashlynn said back. There was a clink of glass slippers against the wood floor, and then her mother appeared in the doorway. She had the same strawberry-blond hair and green eyes as Ashlynn. Her mother was already dressed, but Ashlynn didn't notice the clothes she was wearing. As always, her eyes went right to the glass slippers. Oh, how she loved those shoes. "Chores, dear!" her mother said, leaning over to kiss the top of Ashlynn's head. "And then you should pack." "Yes, Mother!" Ashlynn washed her face, put on an apron, and then opened wide the door to her shoe closet. This princess wouldn't care if she wore a burlap sack every day, so long as she had dozens of footwear choices. Today she settled on a pair of scrappy teal wedges and went to start breakfast. Even though her father's grand house came fully stocked with servants, her mother believed in good, solid, character-forming chores. After all, Ashlynn would inherit her mother's story and become the next Cinderella someday, and there would be lots of floors to mop and hearths to sweep before her Happily Ever After.

two things will stop them—Christmas and tragedy. He dismounts his albino steed, the horse’s pinked nostrils flaring, dirty mane matted with ice. The single-rig saddle is snow-crusted as well, its leather and cloth components—the mochila and shabrack—frozen stiff. He rubs George’s neck, speaking in soft, low tones he knows will calm the animal, telling him he did a good day’s work and that a warm stable awaits with feed and fresh water. The mule skinner opens his wallet, collects the pint of bust-head he bought at a bodega in Silverton, and swallows the remaining mouthful, whiskey

float before I could swim. Ellis never believed it was called Dead-Man’s Float, thought I’d made it up. I told him it was a survival position after a long exhausting journey. How apt. All I see below is blue light. Peaceful and eternal. I’m holding my breath until my body throbs as one pulse. I roll over and suck in a deep lungful of warm air. I look up at the starry starry night. The sound of water in and out of my ears, and beyond this human shell, the sound of cicadas fills the night. I dreamt of my mother. It was an image, that’s all, and a fleeting one, at that. She was faded with age, like a discarded offcut on the studio floor. In this dream, she didn’t speak, just stepped out of the shadows, a reminder that we are the same, her and me, cut from the same bruised cloth. I understand how she got up one day and left, how instinctively she trusted the compulsion to flee. The rightness of that action. We are the same, her and me. She walked out when I was eight. Never came back. I remember being collected from school by our neighbour Mrs Deakin, who bought me sweets on the way home and let me play with a dog for as long as I wanted. Inside the house, my father was sitting at the table, drinking. He was holding a sheet of blue writing paper covered in black words, and he said, Your mother’s gone. She said she’s sorry. A sheet of writing paper covered in words and just two for me. How was that possible? Her remnant life was put in bags and stored in the spare room at the earliest opportunity. Stuffed in, not folded – clothes brushes, cosmetics all thrown in together, awaiting collection from the Church. My mother had taken only what she could carry. One rainy afternoon, when my father had gone next door to fix a pipe, I emptied the bags on to the floor and saw my mother in every jumper and blouse and skirt I held up. I used to watch her dress and she let me. Sometimes, she asked my opinion about colours or what suited her more, this blouse or that blouse? And she’d follow my advice and tell me how right I was. I took off my clothes and put on a skirt first, then a blouse, a cardigan, and slowly I became her in miniature. She’d taken her good shoes, so I slipped on a pair of mid-height heels many sizes too big, of course, and placed a handbag on my arm. I stood in front of the mirror, and saw the infinite possibilities of play. I strutted, I

The radical wolves in sheep’s clothing fall into two categories. First are the Crypto-Marxists, calling themselves radical feminists, post-structuralists, post-modernists, or merely progressives, whose agendas remain totalitarian. Then come the Fellow-Travelling Liberals, who acknowledge the bankruptcy of socialism and make a grudging commitment to free markets, but who still do not want to give up the agenda of “social justice”—the idea that government can arrive at a standard of what is just, and that the state can implement such a standard without destroying economic and political freedom.

Cannery Row in Monterey in California is a poem, a stink, a grating noise, a quality of light, a tone, a habit, a nostalgia, a dream. Cannery Row is the gathered and scattered, tin and iron and rust and splintered wood, chipped pavement and weedy lots and junk heaps, sardine canneries of corrugated iron, honky-tonks, restaurants and whore-houses, and little crowded groceries, and laboratories and flop-houses. Its inhabitants are, as the man once said, "whores, pimps, gamblers, and sons of bitches," by which he meant Everybody. Had the man looked through another peep-hole he might have said: "Saints and angels and martyrs and holy men," and he would have meant the same thing. In the morning when the sardine fleet has made a catch, the purse-seiners waddle heavily into the bay blowing their whistles. The deep-laden boats pull in against the coast where the canneries dip their tails into the bay. The figure is advisedly chosen, for if the canneries dipped their mouths into the bay the canned sardines which emerge from the other end would be metaphorically, at least, even more horrifying. Then cannery whistles scream and all over the town men and women scramble into their clothes and come running down to the Row to go to work. Then shining cars bring the upper classes down: superintendents, accountants, owners who disappear into offices. Then from the town pour Wops and Chinamen and Polaks, men and women in trousers and rubber coats and oilcloth aprons. They come running to clean and cut and pack and cook and can the fish. The whole street rumbles and groans and screams and rattles while the silver rivers of fish pour in out of the boats and the boats rise higher and higher in the water until they are empty. The canneries rumble and rattle and squeak until the last fish is cleaned and cut and cooked and canned and then the whistles scream again and the dripping, smelly, tired Wops and Chinamen and Polaks, men and women, straggle out and droop their ways up the hill into the town and Cannery Row becomes itself again-quiet and magical. Its normal life returns. The bums who retired in disgust under the black cypress-tree come out to sit on the rusty pipes in the vacant lot. The girls from Dora's emerge for a bit of sun if there is any. Doc strolls from the Western Biological Laboratory and crosses the street to Lee Chong's grocery for two quarts of beer. Henri the painter noses like an Airedale through the junk in the grass-grown lot for some pan or piece of wood or metal he needs for the boat he is building. Then the darkness edges in and the street light comes on in front of Dora's-- the lamp which makes perpetual moonlight in Cannery Row. Callers arrive at Western Biological to see Doc, and he crosses the street to Lee Chong's for five quarts of beer. How can the poem and the stink and the grating noise-- the quality of light, the tone, the habit and the dream-- be set down alive? When you collect marine animals there are certain flat worms so delicate that they are almost impossible to capture whole, for they break and tatter under the touch. You must let them ooze and crawl of their own will on to a knife blade and then lift them gently into your bottle of sea water. And perhaps that might be the way to write this book-- to open the page and to let the stories crawl in by themselves.

Then--as it had every season of my life--it started to rain blue. Keeping one hand firmly in Akos’s, I turned my other palm to catch some of the blue. It was dark, and wherever it rolled across my skin, it left a faint stain. The people at the end of the alley were laughing and smiling and singing and swaying. Akos’s chin was tipped back. He gazed at the ship’s belly, and then at his hand, at the blue rolling over his knuckles. His eyes met mine. I was laughing. “Blue is our favorite color,” I said. “The color of the currentstream when we scavenge.” “When I was a child,” he replied wonderingly, “it was my favorite color, too, though all of Thuvhe hates it.” I took the palmful of blue water I had collected, and smeared it into his cheek, staining it darker. Akos spluttered, spitting some of it on the ground. I raised my eyebrows, waiting for his reaction. He stuck out his hand, catching a stream of water rolling off a building’s roof, and lunged at me. I sprinted down the alley, not fast enough to avoid the cold water rolling down my back, with a childlike shriek. I caught his arm by the elbow, and we ran together, through the singing crowd, past swaying elders, men and women dancing too close, irritable off-planet visitors trying to cover up their wares in the market. We splashed through bright blue puddles, soaking our clothes. And we were both, for once, laughing.

In her younger years, Ginger had dressed in ordinary, drab clothing so she wouldn't call attention to herself. She'd even tried to hide her bright pink hair with a scarf. Her goal in those days had been to blend in and not be recognized as the daughter of the Candy Witch, because even a whispered mention of the word "witch" made people unnerved. But now, as a student at Ever After High, she'd come to realize that she was more than her legacy. She was her own person, and her passion was baking scrumptious treats, not wicked treats as her mother did. She began to dress the way that pleased her, adorning herself with cheerful colors, candy accents, and swirls, as if decorating a cake or cookie.

...I drag the kids to the farmers' market and fill out the week's cheap supermarket haul with a few vivid bunches of organic produce...Once home, I set out fresh flowers and put the fruit in a jadeite bowl. A jam jar of garden growth even adorns the chartreuse kids' table...I found some used toddler-sized chairs to go around it...It sits right in front of the tall bookcases...When the kids are eating or coloring there, with the cluster or mismatched picture frames hanging just to their left, my son with his mop of sandy hair, my daughter just growing out of babyhood...they look like they could be in a Scandinavian design magazine. I think to myself that maybe motherhood is just this, creating these frames, the little vistas you can take in that look like pictures from magazines, like any number of images that could be filed under familial happiness. They reflect back to you that you're doing it - doing something - right. In my case, these scenes are like a momentary vacation from the actual circumstances of my current life. Children, clean and clad in brightly striped clothing, snacking on slices of organic plum. My son drawing happy gel pen houses, the flourishing clump of smiley-faced flowers beneath a yellow flat sun. To counter the creeping worry that I am a no-good person, I must collect a lot of these images, postage-stamp moments I can gaze upon and think, I can't be fucking up that bad. Can I?

Isabelle's moods began to vary with alarming speed. She wondered if she had always been this way and simply failed to notice. No. Good heavens, you noticed something like this: driving to the A&P feeling collected and cozy, as though your clothes fit around you exactly right, and by the time you drove home feeling completely undone, because as you walked across the parking lot the smell of the grocery bag you held in your arms mingled with the smell of spring and produced some scrape of longing in your heart. Frankly, it was exhausting. Because for all those moments of hope that God was near, of some bursting, some widening seeming to take place in her heart, Isabelle had other moments that could only be described as rage. (117)

The anthem was interminable, and you had to stand drearily while it was being sung; you could not hear the droning sermon, and your body twitched because you had to sit still when you wanted to move about. Then Philip thought of the two services every Sunday at Blackstable. The church was bare and cold, and there was a smell all about one of pomade and starched clothes. The curate preached once and his uncle preached once. As he grew up he had learned to know his uncle; Philip was downright and intolerant, and he could not understand that a man might sincerely say things as a clergyman which he never acted up to as a man. The deception outraged him. His uncle was a weak and selfish man, whose chief desire it was to be saved trouble. Mr.

After five years, she could finally hear Marx’s name and not feel like weeping. She had once read in a book about consciousness that over the years, the human brain makes an AI version of your loved ones. The brain collects data, and within your brain, you host a virtual version of that person. Upon the person’s death, your brain still believes the virtual person exists, because, in a sense, the person still does. After a while, though, the memory fades, and each year, you are left with an increasingly diminished version of the AI you had made when the person was alive. She could feel herself forgetting all the details of Marx—the sound of his voice, the feeling of his fingers and the way they gestured, his precise temperature, his scent on clothing, the way he

Doctor controlled his anger. “Tom,” he said, “Tom, boy. Pull yourself together. Go back and lay cold cloths—cold as you can get them. I don’t suppose you have any ice. Well, keep changing the cloths. I’ll be out as fast as I can. Do you hear me? Tom, do you hear me?” He hung the receiver up and dressed. In angry weariness he opened the wall cabinet and collected scalpels and clamps, sponges and tubes of sutures, to put in his bag. He shook his gasoline pressure lantern to make sure it was full and arranged ether can and mask beside it on his bureau. His wife in boudoir cap and nightgown looked in. Dr. Tilson said, “I’m walking over to the garage. Call Will Hamilton. Tell him I want him to drive me to his father’s place. If he argues tell him his sister is—dying.

She had a collection of matchbooks from extravagant places, dropped here and there on tables in the dingy apartment she still shared with Gregg. They made it look as if she lived a gay, mad life. What a typical picture for anyone from out of New York: career girl's apartment, stockings drying over the shower rod, clothes flung helter-skelter in the rush to get to the office on time, to a date on time, a bottle of wine there too, wads of dust lying under the studio couch because you couldn't clean except weekends and sometimes not even then, and all those brightly colored matchbooks with names of well-known eating places, so that even if one managed only two good and sufficient meals a week one could still light one's cigarettes for the rest of the week with the memory.

The Archbishop [Thomas Becket] was murdered in Canterbury Cathedral on the evening of the twenty-ninth of December. The body lay in the Cathedral all night, and was prepared for burial on the following day. The Archbishop was dressed in an extraordinary collection of clothes. He had on a large brown mantle; under it, a white surplice; below that, a lamb’s-wool coat; then another woolen coat; and a third woolen coat below this; under this, there was the black, cowled robe of the Benedictine Order; under this, a shirt; and next to the body, a curious haircloth, covered with linen. As the body grew cold, the vermin that were living in this multiple covering started to crawl out, and as MacArthur quotes the chronicler: ‘The vermin boiled over like water in a simmering cauldron, and the onlookers burst into alternate weeping and laughter.

I didn’t answer, occupied in dissolving the penicillin tablets in the vial of sterile water. I selected a glass barrel, fitted a needle, and pressed the tip through the rubber covering the mouth of the bottle. Holding it up to the light, I pulled back slowly on the plunger, watching the thick white liquid fill the barrel, checking for bubbles. Then pulling the needle free, I depressed the plunger slightly until a drop of liquid pearled from the point and rolled slowly down the length of the spike. “Roll onto your good side,” I said, turning to Jamie, “and pull up your shirt.” He eyed the needle in my hand with keen suspicion, but reluctantly obeyed. I surveyed the terrain with approval. “Your bottom hasn’t changed a bit in twenty years,” I remarked, admiring the muscular curves. “Neither has yours,” he replied courteously, “but I’m no insisting you expose it. Are ye suffering a sudden attack of lustfulness?” “Not just at present,” I said evenly, swabbing a patch of skin with a cloth soaked in brandy. “That’s a verra nice make of brandy,” he said, peering back over his shoulder, “but I’m more accustomed to apply it at the other end.” “It’s also the best source of alcohol available. Hold still now, and relax.” I jabbed deftly and pressed the plunger slowly in. “Ouch!” Jamie rubbed his posterior resentfully. “It’ll stop stinging in a minute.” I poured an inch of brandy into the cup. “Now you can have a bit to drink—a very little bit.” He drained the cup without comment, watching me roll up the collection of syringes. Finally he said, “I thought ye stuck pins in ill-wish dolls when ye meant to witch someone; not in the people themselves.” “It’s not a pin, it’s a hypodermic syringe.” “I dinna care what ye call it; it felt like a bloody horseshoe nail. Would ye care to tell me why jabbing pins in my arse is going to help my arm?” I took a deep breath. “Well, do you remember my once telling you about germs?” He looked quite blank. “Little beasts too small to see,” I elaborated. “They can get into your body through bad food or water, or through open wounds, and if they do, they can make you ill.” He stared at his arm with interest. “I’ve germs in my arm, have I?” “You very definitely have.” I tapped a finger on the small flat box. “The medicine I just shot into your backside kills germs, though. You get another shot every four hours ’til this time tomorrow, and then we’ll see how you’re doing.” I paused. Jamie was staring at me, shaking his head. “Do you understand?” I asked. He nodded slowly. “Aye, I do. I should ha’ let them burn ye, twenty years ago.

At first glance, professionalism tries to convince you it’s a neutral word, merely meant to signify a collection of behaviors, clothing, and norms “appropriate” for the workplace. We just ask that everyone be professional, the cis white men will say, smiles on their faces, as if they’re not asking for much. We try to maintain a professional office environment. But never has a word in the English language been so loaded with racism, sexism, heteronormativity, or trans exclusion. Whenever someone is telling you to “be professional,” they’re really saying, “be more like me.” If you’re black, “being professional” can often mean speaking differently, avoiding black cultural references, or not wearing natural hair. If you’re not American, “being professional” can mean abandoning your cultural dress for Western business clothes. If you’re not Christian, “being professional” can mean potentially removing your hijab to fit in, sitting by while your officemates ignore your need for kosher or halal food, sucking up the fact that your office puts up a giant Christmas tree every year. If you’re low-income or working class, “being professional” can mean spending money you don’t have on work clothes—“dressing nicely” for a job that may not pay enough for you to really afford to do so. If you’re a woman, “being professional” can mean navigating a veritable minefield of double standards. Show some skin, but don’t be a slut. Wear heels, but not too high, and not too low, either. Wear form-fitting clothes, but not too form-fitting. We offer maternity leave, but don’t “interrupt your career” by taking it. And if you’re trans like me, “being professional” can mean putting your identity away unless it conforms to dominant gender norms.

Hymn to Mercury : Continued 11. ... Seized with a sudden fancy for fresh meat, He in his sacred crib deposited The hollow lyre, and from the cavern sweet Rushed with great leaps up to the mountain's head, Revolving in his mind some subtle feat Of thievish craft, such as a swindler might Devise in the lone season of dun night. 12. Lo! the great Sun under the ocean's bed has Driven steeds and chariot—the child meanwhile strode O'er the Pierian mountains clothed in shadows, Where the immortal oxen of the God Are pastured in the flowering unmown meadows, And safely stalled in a remote abode.— The archer Argicide, elate and proud, Drove fifty from the herd, lowing aloud. 13. He drove them wandering o'er the sandy way, But, being ever mindful of his craft, Backward and forward drove he them astray, So that the tracks which seemed before, were aft; His sandals then he threw to the ocean spray, And for each foot he wrought a kind of raft Of tamarisk, and tamarisk-like sprigs, And bound them in a lump with withy twigs. 14. And on his feet he tied these sandals light, The trail of whose wide leaves might not betray His track; and then, a self-sufficing wight, Like a man hastening on some distant way, He from Pieria's mountain bent his flight; But an old man perceived the infant pass Down green Onchestus heaped like beds with grass. 15. The old man stood dressing his sunny vine: 'Halloo! old fellow with the crooked shoulder! You grub those stumps? before they will bear wine Methinks even you must grow a little older: Attend, I pray, to this advice of mine, As you would 'scape what might appal a bolder— Seeing, see not—and hearing, hear not—and— If you have understanding—understand.' 16. So saying, Hermes roused the oxen vast; O'er shadowy mountain and resounding dell, And flower-paven plains, great Hermes passed; Till the black night divine, which favouring fell Around his steps, grew gray, and morning fast Wakened the world to work, and from her cell Sea-strewn, the Pallantean Moon sublime Into her watch-tower just began to climb. 17. Now to Alpheus he had driven all The broad-foreheaded oxen of the Sun; They came unwearied to the lofty stall And to the water-troughs which ever run Through the fresh fields—and when with rushgrass tall, Lotus and all sweet herbage, every one Had pastured been, the great God made them move Towards the stall in a collected drove. 18. A mighty pile of wood the God then heaped, And having soon conceived the mystery Of fire, from two smooth laurel branches stripped The bark, and rubbed them in his palms;—on high Suddenly forth the burning vapour leaped And the divine child saw delightedly.— Mercury first found out for human weal Tinder-box, matches, fire-irons, flint and steel. 19. And fine dry logs and roots innumerous He gathered in a delve upon the ground— And kindled them—and instantaneous The strength of the fierce flame was breathed around: And whilst the might of glorious Vulcan thus Wrapped the great pile with glare and roaring sound, Hermes dragged forth two heifers, lowing loud, Close to the fire—such might was in the God. 20. And on the earth upon their backs he threw The panting beasts, and rolled them o'er and o'er, And bored their lives out. Without more ado He cut up fat and flesh, and down before The fire, on spits of wood he placed the two, Toasting their flesh and ribs, and all the gore Pursed in the bowels; and while this was done He stretched their hides over a craggy stone.

Poppy gave him an odd look. “Is there anything the matter?” Nothing. Except that watching his wife eating breakfast was the most erotic act he had ever seen. “Nothing at all,” Harry said scratchily. “Tea’s hot.” When he dared to look at Poppy again, she was consuming a fresh strawberry, holding it by the green stem. Her lips rounded in a luscious pucker as she bit neatly into the ripe flesh of the fruit. Christ. He moved uncomfortably in his chair, while all the unsatisfied desire of the previous night reawakened with a vengeance. Poppy ate two more strawberries, nibbling slowly, while Harry tried to ignore her. Heat collected beneath his clothing, and he used a napkin to blot his forehead. Poppy lifted a bite of honey-soaked crumpet to her mouth, and gave him a perplexed glance. “Are you feeling well?” “It’s too warm in here,” Harry said irritably, while lurid thoughts

After four years, he stumbled from the steamy jungles exhausted, his clothes in tatters, trembling and half delirious from a recurrent fever, but with a rare collection of specimens. In the Brazilian port city of Pará, he secured passage home on a barque called the Helen. Midway across the Atlantic, however, the Helen caught fire and Wallace had to scramble into a lifeboat, leaving his precious cargo behind. He watched as the ship, consumed by flames, slid beneath the waves, taking his treasures with it. Undaunted (well, perhaps just a little daunted), Wallace allowed himself a spell of convalescence, then sailed to the other ends of the Earth, to the Malay Archipelago, where he roamed ceaselessly for eight years and collected a staggering 127,000 specimens, including 1,000 insects and 200 species of birds never before recorded, all of which he managed to get safely back to England.

We stayed two days at Streatley, and got our clothes washed.  We had tried washing them ourselves, in the river, under George’s superintendence, and it had been a failure.  Indeed, it had been more than a failure, because we were worse off after we had washed our clothes than we were before.  Before we had washed them, they had been very, very dirty, it is true; but they were just wearable.  After we had washed them—well, the river between Reading and Henley was much cleaner, after we had washed our clothes in it, than it was before.  All the dirt contained in the river between Reading and Henley, we collected, during that wash, and worked it into our clothes. The washerwoman at Streatley said she felt she owed it to herself to charge us just three times the usual prices for that wash.  She said it had not been like washing, it had been more in the nature of excavating. We paid the bill without a murmur.

Chapter 13 - 1 Sometimes a kind of glory lights up the mind of a man. It happens to nearly everyone. You can feel it growing or preparing like a fuse burning toward dynamite. It is a feeling in the stomach, a delight of the nerves, of the forearms. The skin tastes the air, and every deep-drawn breath is sweet. Its beginning has the pleasure of a great stretching yawn; it flashes in the brain and the whole world glows outside your eyes. A man may have lived all of his life in the gray, and the land and trees of him dark and somber. The events, even the important ones, may have trooped by faceless and pale. And then—the glory—so that a cricket song sweetens his ears, the smell of the earth rises chanting to his nose, and dappling light under a tree blesses his eyes. Then a man pours outward, a torrent of him, and yet he is not diminished. And I guess a man’s importance in the world can be measured by the quality and number of his glories. It is a lonely thing but it relates us to the world. It is the mother of all creativeness, and it sets each man separate from all other men. I don’t know how it will be in the years to come. There are monstrous changes taking place in the world, forces shaping a future whose face we do not know. Some of these forces seem evil to us, perhaps not in themselves but because their tendency is to eliminate other things we hold good. It is true that two men can lift a bigger stone than one man. A group can build automobiles quicker and better than one man, and bread from a huge factory is cheaper and more uniform. When our food and clothing and housing all are born in the complication of mass production, mass method is bound to get into our thinking and to eliminate all other thinking. In our time mass or collective production has entered our economics, our politics, and even our religion, so that some nations have substituted the idea collective for the idea God. This in my time is the danger. There is great tension in the world, tension toward a breaking point, and men are unhappy and confused. At such a time it seems natural and good to me to ask myself these questions. What do I believe in? What must I fight for and what must I fight against? Our species is the only creative species, and it has only one creative instrument, the individual mind and spirit of a man. Nothing was ever created by two men. There are no good collaborations, whether in music, in art, in poetry, in mathematics, in philosophy. Once the miracle of creation has taken place, the group can build and extend it, but the group never invents anything. The preciousness lies in the lonely mind of a man. And now the forces marshaled around the concept of the group have declared a war of extermination on that preciousness, the mind of man. By disparagement, by starvation, by repressions, forced direction, and the stunning hammerblows of conditioning, the free, roving mind is being pursued, roped, blunted, drugged. It is a sad suicidal course our species seems to have taken. And this I believe: that the free, exploring mind of the individual human is the most valuable thing in the world. And this I would fight for: the freedom of the mind to take any direction it wishes, undirected. And this I must fight against: any idea, religion, or government which limits or destroys the individual. This is what I am and what I am about. I can understand why a system built on a pattern must try to destroy the free mind, for this is one thing which can by inspection destroy such a system. Surely I can understand this, and I hate it and I will fight against it to preserve the one thing that separates us from the uncreative beasts. If the glory can be killed, we are lost.

If the weakness of mainstream fiction is its deliberate smallness, the weakness of sf is its puffed-up size, its gauzy immensities. SF often pays so much attention to cosmic ideas that the story's surface is vague. Too much sf suffers from a lack of tangible reality. Muzzy settings, generic characters concocted merely for the sake of the idea, improbable action plots tidily wrapped up at the end. Too much preaching, not enough concrete, credible detail. An sf writer can get published without mastering certain things that most mainstream writers can’t evade: evocative prose style, naturalistic dialogue, attention to detail. Refraining from editorializing, over-explaining, or pat resolutions. To us, the contents of The Best American Short Stories seem paltry and timebound. To them, the contents of Asimov’s are overblown and underrealized. It’s no wonder that sf never makes the Ravenel collection. SF is habitually strong in areas considered unessential to good mainstream fiction, and weak in those areas that are considered essential. It doesn't matter that to the sf reader most contemporary fiction is so interested in "how things really are" in tight focus that it missed "how things really are" in the big picture. SF’s different standards make it invisible to mainstream readers, not in the literal way of H.G. Wells's invisible man, but in the cultural way of Ralph Ellison's. It's not that they can’t see us, it's that they don't know what to make of what they see. What they don't know about sf, and worse still, what they think they do know, make it impossible for them to appreciate our virtues. We are like a Harlem poet attempting to find a seat at the Algonquin round table in 1925. Our clothes are outlandish . Our accent is uncouth. The subjects we are interested in are uninteresting or incomprehensible. Our history and culture are unknown. Our reasons for being there are inadmissible. The result is embarrassment, condescension, or silence.

Matthew closed the door and turned toward her. He seemed very large in the small room, his broad frame dwarfing their civilized surroundings. Daisy’s mouth went dry as she stared at him. She wanted to be close to him… she wanted to feel all his skin against hers. “What is there between you and Llandrindon?” he demanded. “Nothing. Only friendship. On my side, that is.” “And on his side?” “I suspect— well, he seemed to indicate that he would not be averse to— you know.” “Yes, I know,” he said thickly. “And even though I can’t stand the bastard, I also can’t blame him for wanting you. Not after the way you’ve teased and tempted him all week.” “If you’re trying to imply that I’ve been acting like some femme fatale—” “Don’t try to deny it. I saw the way you flirted with him. The way you leaned close when you talked… the smiles, the provocative dresses…” “Provocative dresses?” Daisy asked in bemusement. “Like that one.” Daisy looked down at her demure white gown, which covered her entire chest and most of her arms. A nun couldn’t have found fault with it. She glanced at him sardonically. “I’ve been trying for days to make you jealous. You would have saved me a lot of effort if you’d just admitted it straight off.” “You were deliberately trying to make me jealous?” he exploded. “What in God’s name did you think that would accomplish? Or is turning me inside out your latest idea of an entertaining hobby?” A sudden blush covered her face. “I thought you might feel something for me… and I hoped to make you admit it.” Matthew’s mouth opened and closed, but he couldn’t seem to speak. Daisy wondered uneasily what emotion was working on him. After a few moments he shook his head and leaned against the dresser as if he needed physical support. “Are you angry?” she asked apprehensively. His voice sounded odd and ragged. “Ten percent of me is angry.” “What about the other ninety percent?” “That part is just a hairsbreadth away from throwing you on that bed and—” Matthew broke off and swallowed hard. “Daisy, you’re too damned innocent to understand the danger you’re in. It’s taking all the self-control I’ve got to keep my hands off you. Don’t play games with me, sweetheart. It’s too easy for you to torture me, and I’m at my limit. To put to rest any doubts you might have… I’m jealous of every man who comes within ten feet of you. I’m jealous of the clothes on your skin and the air you breathe. I’m jealous of every moment you spend out of my sight.” Stunned, Daisy whispered, “You… you certainly haven’t shown any sign of it.” “Over the years I’ve collected a thousand memories of you, every glimpse, every word you’ve ever said to me. All those visits to your family’s home, those dinners and holidays— I could hardly wait to walk through the front door and see you.” The corners of his mouth quirked with reminiscent amusement. “You, in the middle of that brash, bull-headed lot… I love watching you deal with your family. You’ve always been everything I thought a woman should be. And I have wanted you every second of my life since we first met.

No one can or will ever replace the love Andy, you, and I shared, but life goes on and we have to flow with it. I completed my postgraduate fashion design at the Royal College of Art, London in 1977; I then worked for Liberty of London for a few years before venturing into designing my own bridal wear collections for several major London department stores. In 1979, the Hong Kong Polytechnic now a university invited me to teach fashion design at their clothing and textile institute. Andy and I separated in 1970. He left for New Zealand to pursue engineering while I stayed in London to complete my fashion studies. Those early years of our separation were extremely difficult for the both of us. As you are well aware, we were very close at boarding school. After your departure to Vienna, Andy and I were inseparable. He asked me to join him permanently in Christchurch, but I was determined to enroll in a London fashion school. We corresponded for a couple of years before mutually deciding that it was best to severe ties and start afresh.

There was a clink of glass slippers against the wood floor, and then her mother appeared in the doorway. She had the same strawberry-blond hair and green eyes as Ashlynn. Her mother was already dressed, but Ashlynn didn't notice the clothes she was wearing. As always, her eyes went right to the glass slippers. Oh, how she loved those shoes. "Chores, dear!" her mother said, leaning over to kiss the top of Ashlynn's head. "And then you should pack." "Yes, Mother!" Ashlynn washed her face, put on an apron, and then opened wide the door to her shoe closet. This princess wouldn't care if she wore a burlap sack every day, so long as she had dozens of footwear choices. Today she settled on a pair of scrappy teal wedges and went to start breakfast. Even though her father's grand house came fully stocked with servants, her mother believed in good, solid, character-forming chores. After all, Ashlynn would inherit her mother's story and become the next Cinderella someday, and there would be lots of floors to mop and hearths to sweep her Happily Ever After.

One further complication in the link between self-sufficiency and simplicity is worth noting. Self-sufficiency may be part of the traditional notion and the Romantic ideal of simple living, but in fairly obvious ways using technology can simplify our lives considerably. Which is simpler, washing all your clothes and sheets by hand, or using a washing machine? Collecting and chopping wood to make a fire to cook over, or turning on the gas burner and pushing the electric ignition button? Walking across town and back to deliver a message, or making a phone call? The point here is that the concept of simple living contains crosscurrents. Reducing our dependence on infrastructure and technology may bring us closer to simple living in one sense—we are more self-sufficient—but takes us away from it in other ways since it makes basic tasks much more difficult, arduous, and time-consuming. And in some ways technology can even help us to be more self-sufficient, as when we use a washing machine to do our own laundry instead of using servants or sending it out.

The disastrous idea that everything comes to the human psyche from outside and that it is born a tabula rasa is responsible for the erroneous belief that under normal circumstances the individual is in perfect order. He then looks to the State for salvation, and makes society pay for his inefficiency. He thinks the meaning of existence would be discovered if food and clothing were delivered to him gratis on his own doorstep, or if everybody possessed an automobile. Such are the puerilities that rise up in place of an unconscious shadow and keep it unconscious. As a result of these prejudices, the individual feels totally dependent on his environment and loses all capacity for introspection. In this way his code of ethics is replaced by a knowledge of what is permitted or forbidden or ordered. How, under these circumstances, can one expect a soldier to subject an order received from a superior to ethical scrutiny? He has not yet made the discovery that he might be capable of spontaneous ethical impulses, and of performing them—even when no one is looking.

In front of the mound: a mile of naked strangers. In groups of twenty, like smokes, they are directed to the other side by a man with a truncheon and a whip. It will not help to ink in his face. Several men with barrows collect clothes. There are young women still with attractive breasts. There are family groups, many small children crying quietly, tears oozing from their eyes like sweat. In whispers people comfort one another. Soon, they say. Soon. No one wails and no one begs. Arms mingle with other arms like fallen limbs, lie like shawls across bony shoulders. A loose gray calm descends. It will be soon . . . soon. A grandmother coos at the infant she cuddles, her gray hair hiding all but the feet. The baby giggles when it’s chucked. A father speaks earnestly to his son and points at the heavens where surely there is an explanation; it is doubtless their true destination. The color of the sky cannot be colored in. So the son is lied to right up to the last. Father does not cup his boy’s wet cheeks in his hands and say, You shall die, my son, and never be remembered. The little salamander you were frightened of at first, and grew to love and buried in the garden, the long walk to school your legs learned, what shape our daily life, our short love, gave you, the meaning of your noisy harmless games, every small sensation that went to make your eager and persistent gazing will be gone; not simply the butterflies you fancied, or the bodies you yearned to see uncovered—look, there they are: the inner thighs, the nipples, pubes—or what we all might have finally gained from the toys you treasured, the dreams you peopled, but especially your scarcely budded eyes, and that rich and gentle quality of consciousness which I hoped one day would have been uniquely yours like the most subtle of flavors—the skin, the juice, the sweet pulp of a fine fruit—well, son, your possibilities, as unrealized as the erections of your penis—in a moment—soon—will be ground out like a burnt wet butt beneath a callous boot and disappear in the dirt. Only our numbers will be remembered—not that you or I died, but that there were so many of us. And that we were.

Every Angel recruit comes to his initiation wearing a new pair of Levis and a matching jacket with the sleeves cut off and a spotless emblem on the back. The ceremony varies from one chapter to another but the main feature is always the defiling of the initiate’s new uniform. A bucket of dung and urine will be collected during the meeting, then poured on the newcomer’s head in a solemn baptismal. Or he will take off his clothes and stand naked while the bucket of slop is poured over them and the others stomp it in. These are his „originals,” to be worn every day until they rot. The Levi’s are dipped in oil, then hung out to dry in the sun – or left under the motorcycle at night to absorb the crankcase drippings. When they become too ragged to be functional, they are worn over other, newer Levi’s. Many of the jackets are so dirty that the colors are barely visible, but they aren’t discarded until they literally fall apart. The condition of the originals is a sign of status. It takes a year or two before they get ripe enough to make a man feel he has really made the grade.

Subterfuge as a woman was always more complicated than subterfuge as a man; the guise of femininity required further insight, required understanding of the cultural context in which the costume would be viewed. For a man, changes in accoutrements and clothing created changes in status perception, but, no matter the culture, a man was a man. A woman, on the other hand, was never JUST a woman. A woman was an object, a canvas, upon which society and culture painted labels and framed unspoken expectations, a collectively owned piece upon which shame, scorn, and punishment should be heaped if she failed to confirm to the prescribed design. Even in the most forward-thinking countries, subconscious collusion and tacit social agreement put the value of the opinions and contributions of women at less than those of a full person - somewhere between child and adult. Subterfuge as a woman was always more complicated because a man in a suit was a man in a suit, but a woman in a dress with a hemline two inches too short was a slut, and, in the wrong part of town, a whore, and, in the wrong country, a corpse not quite yet dead.

Gossip, even malicious rumors, are worth more than the most expensive publicity campaign in the world. What alarmed me most in the course of my stay in the United States was the habit of spending enormous sums of money in order to achieve so little real luxury. America represents the triumph of quantity over quality. Mass production triumphs; men and women both prefer to buy a multitude of mediocre things rather than a smaller number, carefully chosen. The American woman, faithful to the ideal of optimism with the United States seems to have made its rule of life, spends money entirely in order to gratify the collective need to buy. She prefers three new dresses to one beautiful one and does not linger over a choice, knowing perfectly well that her fancy will be of short duration and the dress which she is in the process of buying will be discarded very soon. The prime need of fashion is to please and attract. Consequently this attraction cannot be born of uniformity, the mother of boredom. Contemporary elegance is at once simple and natural. Since there is no patience where vanity is concerned, any client who is kept waiting considers it a personal insult. The best bargain in the world is a successful dress. It brings happiness to the woman who wears it and it is never too dear for the man who pays for it. The most expensive dress in the world is a dress which is a failure. It infuriates the woman who wears it and it is a burden to the man who pays for it. In addition, it practically always involves him in the purchase of a second dress much more expensive - the only thing that can blot out the memory of the first failure. Living in a house which does not suit you is like wearing someone else's clothes. There will always be women who cling to a particular style of dress because they wore it during the time of their greatest happiness, but white hair is the only excuse for this type of eccentricity. The need for display, which is dormant in all of us, can express itself nowadays in fashion and nowhere else. The dresses of this collection may be worn by only a few of the thousands of women who read and dream about them, but high fashion need not be directly accessible to everyone: it need only exist in the world for its influence to be felt.

The fact that no one made demands on her knowledge in her special field was lucky for Simochka. Not only she but many of her girlfriends had graduated from the institute without any such knowledge. There were many reasons for this. The young girls had come from high schools with very little grounding in mathematics and physics. They had learned in the upper grades that at faculty council meetings the school director had scolded the teachers for giving out failing marks, and that even if a pupil didn't study at all he received a diploma. In the institute, when they found time to sit down to study, they made their way through the mathematics and radio-technology as through a dense pine forest. But more often there was no time at all. Every fall for a month or more the students were taken to collective farms to harvest potatoes. For this reason, they had to attend lectures for eight and ten hours a day all the rest of the year, leaving no time to study their course work. On Monday evenings there was political indoctrination. Once a week a meeting of some kind was obligatory. Then one had to do socially useful work, too: issue bulletins, organize concerts, and it was also necessary to help at home, to shop, to wash, to dress. And what about the movies? And the theater? And the club? If a girl didn't have some fun and dance a bit during her student years, when would she do so afterward? For their examinations Simochka and her girlfriends wrote many cribs, which they hid in those sections of female clothing denied to males, and at the exams they pulled out the one the needed, smoothed it out, and turned it in as a work sheet. The examiners, of course, could have easily discovered the women students' ignorance, but they themselves were overburdened with committee meetings, assemblies, a variety of plans and reports to the dean's office and to the rector. It was hard on them to have to give an examination a second time. Besides, when their students failed, the examiners were reprimanded as if the failures were spoiled goods in a production process—according to the well-known theory that there are no bad pupils, only bad teachers. Therefore the examiners did not try to trip the students up but, in fact, attempted to get them through the examination with as good results as possible.

Ahead, a house sits close to the road: a small, single-story place painted mint green. Ivy grows up one corner and onto the roof, the green tendrils swaying like a girl's hair let loose from a braid. In front there's a full and busy vegetable garden, with plants jostling for real estate and bees making a steady, low, collective hum. It reminds me of the aunties' gardens, and my nonna's when I was a kid. Tomato plants twist gently skywards, their lazy stems tied to stakes. Leafy heads of herbs- dark parsley, fine-fuzzed purple sage, bright basil that the caterpillars love to punch holes in. Rows and rows of asparagus. Whoever lives here must work in the garden a lot. It's wild but abundant, and I know it takes a special vigilance to maintain a garden of this size. The light wind lifts the hair from my neck and brings the smell of tomato stalks. The scent, green and full of promise, brings to mind a childhood memory- playing in Aunty Rosa's yard as Papa speaks with a cousin, someone from Italy. I am imagining families of fairies living in the berry bushes: making their clothes from spiderweb silk, flitting with wings that glimmer pink and green like dragonflies'.

Almost all our historical teaching was on this level. History was a series of unrelated, unintelligible but—in some way that was never explained to us—important facts with resounding phrases tied to them. Disraeli brought peace with honour. Clive was astonished at his moderation. Pitt called in the New World to redress the balance of the Old. And the dates, and the mnemonic devices! (Did you know, for example, that the initial letters of “A black Negress was my aunt: there’s her house behind the barn” are also the initial letters of the battles in the Wars of the Roses?) Bingo, who “took” the higher forms in history, revelled in this kind of thing. I recall positive orgies of dates, with the keener boys leaping up and down in their places in their eagerness to shout out the right answers, and at the same time not feeling the faintest interest in the meaning of the mysterious events they were naming. “1587?” “Massacre of St. Bartholomew!” “1707?” “Death of Aurangzeeb!” “1713?” “Treaty of Utrecht!” “1773?” “The Boston Tea Party!” “1520?” “Oo, Mum, please, Mum—” “Please, Mum, please, Mum! Let me tell him, Mum!” “Well; 1520?” “Field of the Cloth of Gold!” And so on.

Thus it is with the body bereft of life; but things which never possessed life may also have a claim on our forbearance, our reverence, even our self-sacrificing devotion; for example, statues, graves, the soldier’s flag. And if we do violence to our nature, if we succeed in breaking by main force the bonds of association, we lapse into savagery, we suffer injury in our own souls by the loss of all those feelings which, so to speak, clothe the hard bedrock of naked reality with a garniture of verdant life. On the maintenance of these overgrowths of sentiment, on the due treasuring of acquired values, depend all the refinement, the beauty, and the grace of life, all ennobling of the animal instincts, together with all enjoyment and the pursuit of art—all, in short, that the Cynics set themselves to root up without scruple and without pity. There is, no doubt, a limit—so much we may readily concede to them and their not inconsiderable imitators of the present day—beyond which we cannot allow ourselves to be ruled by the principle of association without incurring the charge of that same folly and superstition which quite certainly grew out of the unlimited sway of that principle.

I have never lost the thrill of travel. I still crave the mental and physical jolt of being somewhere new, of descending aeroplane steps into a different climate, different faces, different languages. It’s the only thing, besides writing, that can meet and relieve my ever-simmering, ever-present restlessness. If I have been too long at home, stuck in the routine of school-runs, packed lunches, swimming lessons, laundry, tidying, I begin to pace the house in the evenings. I might start to cook something complicated very late at night. I might rearrange my collections of Scandinavian glass. I will scan the bookshelves, sighing, searching for something I haven’t yet read. I will start sorting through my clothes, deciding on impulse to take armfuls to the charity shop. I am desperate for change, endlessly seeking novelty, wherever I can find it. My husband might return from an evening out to discover that I have moved all the furniture in the living room. I am not, at times like this, easy to live with. He will raise his eyebrows as I single-handedly shove the sofa towards the opposite wall, just to see how it might look. “Maybe,” he will say, as he unlaces his shoes, “we should book a holiday.

More Activities to Develop Sensory-Motor Skills Sensory processing is the foundation for fine-motor skills, motor planning, and bilateral coordination. All these skills improve as the child tries the following activities that integrate the sensations. FINE-MOTOR SKILLS Flour Sifting—Spread newspaper on the kitchen floor and provide flour, scoop, and sifter. (A turn handle is easier to manipulate than a squeeze handle, but both develop fine-motor muscles in the hands.) Let the child scoop and sift. Stringing and Lacing—Provide shoelaces, lengths of yarn on plastic needles, or pipe cleaners, and buttons, macaroni, cereal “Os,” beads, spools, paper clips, and jingle bells. Making bracelets and necklaces develops eye-hand coordination, tactile discrimination, and bilateral coordination. Egg Carton Collections—The child may enjoy sorting shells, pinecones, pebbles, nuts, beans, beads, buttons, bottle caps, and other found objects and organizing them in the individual egg compartments. Household Tools—Picking up cereal pieces with tweezers; stretching rubber bands over a box to make a “guitar”; hanging napkins, doll clothes, and paper towels with clothespins; and smashing egg cartons with a mallet are activities that strengthen many skills.

Oskar Schell: My father died at 9-11. After he died I wouldn't go into his room for a year because it was too hard and it made me want to cry. But one day, I put on heavy boots and went in his room anyway. I miss doing taekwondo with him because it always made me laugh. When I went into his closet, where his clothes and stuff were, I reached up to get his old camera. It spun around and dropped about a hundred stairs, and I broke a blue vase! Inside was a key in an envelope with black written on it and I knew that dad left something somewhere for me that the key opened and I had to find. So I take it to Walt, the locksmith. I give it to Stan, the doorman, who tells me keys can open anything. He gave me the phone book for all the five boroughs. I count there are 472 people with the last name black. There are 216 addresses. Some of the blacks live together, obviously. I calculated that if I go to 2 every Saturday plus holidays, minus my hamlet school plays, my minerals, coins, and comic convention, it's going to take me 3 years to go through all of them. But that's what I'm going to do! Go to every single person named black and find out what the key fits and see what dad needed me to find. I made the very best possible plan but using the last four digits of each phone number, I divide the people by zones. I had to tell my mother another lie, because she wouldn't understand how I need to go out and find what the key fits and help me make sense of things that don't even make sense like him being killed in the building by people that didn't even know him at all! And I see some people who don't speak English, who are hiding, one black said that she spoke to God. If she spoke to god how come she didn't tell him not to kill her son or not to let people fly planes into buildings and maybe she spoke to a different god than them! And I met a man who was a woman who a man who was a woman all at the same time and he didn't want to get hurt because he/she was scared that she/he was so different. And I still wonder if she/he ever beat up himself, but what does it matter? Thomas Schell: What would this place be if everyone had the same haircut? Oskar Schell: And I see Mr. Black who hasn't heard a sound in 24 years which I can understand because I miss dad's voice that much. Like when he would say, "are you up yet?" or... Thomas Schell: Let's go do something. Oskar Schell: And I see the twin brothers who paint together and there's a shed that has to be clue, but it's just a shed! Another black drew the same drawing of the same person over and over and over again! Forest black, the doorman, was a school teacher in Russia but now says his brain is dying! Seamus black who has a coin collection, but doesn't have enough money to eat everyday! You see olive black was a gate guard but didn't have the key to it which makes him feel like he's looking at a brick wall. And I feel like I'm looking at a brick wall because I tried the key in 148 different places, but the key didn't fit. And open anything it hasn't that dad needed me to find so I know that without him everything is going to be alright. Thomas Schell: Let's leave it there then. Oskar Schell: And I still feel scared every time I go into a strange place. I'm so scared I have to hold myself around my waist or I think I'll just break all apart! But I never forget what I heard him tell mom about the sixth borough. That if things were easy to find... Thomas Schell: ...they wouldn't be worth finding. Oskar Schell: And I'm so scared every time I leave home. Every time I hear a door open. And I don't know a single thing that I didn't know when I started! It's these times I miss my dad more than ever even if this whole thing is to stop missing him at all! It hurts too much. Sometimes I'm afraid I'll do something very bad.

Freud’s incest theory describes certain fantasies that accompany the regression of libido and are especially characteristic of the personal unconscious as found in hysterical patients. Up to a point they are infantile-sexual fantasies which show very clearly just where the hysterical attitude is defective and why it is so incongruous. They reveal the shadow. Obviously the language used by this compensation will be dramatic and exaggerated. The theory derived from it exactly matches the hysterical attitude that causes the patient to be neurotic. One should not, therefore, take this mode of expression quite as seriously as Freud himself took it. It is just as unconvincing as the ostensibly sexual traumata of hysterics. The neurotic sexual theory is further discomfited by the fact that the last act of the drama consists in a return to the mother’s body. This is usually effected not through the natural channels but through the mouth, through being devoured and swallowed (pl. LXII), thereby giving rise to an even more infantile theory which has been elaborated by Otto Rank. All these allegories are mere makeshifts. The real point is that the regression goes back to the deeper layer of the nutritive function, which is anterior to sexuality, and there clothes itself in the experiences of infancy. In other words, the sexual language of regression changes, on retreating still further back, into metaphors derived from the nutritive and digestive functions, and which cannot be taken as anything more than a façon de parler. The so-called Oedipus complex with its famous incest tendency changes at this level into a “Jonah-and-the-Whale” complex, which has any number of variants, for instance the witch who eats children, the wolf, the ogre, the dragon, and so on. Fear of incest turns into fear of being devoured by the mother. The regressing libido apparently desexualizes itself by retreating back step by step to the presexual stage of earliest infancy. Even there it does not make a halt, but in a manner of speaking continues right back to the intra-uterine, pre-natal condition and, leaving the sphere of personal psychology altogether, irrupts into the collective psyche where Jonah saw the “mysteries” (“représentations collectives”) in the whale’s belly. The libido thus reaches a kind of inchoate condition in which, like Theseus and Peirithous on their journey to the underworld, it may easily stick fast. But it can also tear itself loose from the maternal embrace and return to the surface with new possibilities of life.

About three things I was absolutely positive. First, Edward was a vampire. Second, there was part of him—and I didn’t know how potent that part might be—that thirsted for my blood. And third, I was unconditionally and irrevocably in love with him. 10. INTERROGATIONS IT WAS VERY HARD, IN THE MORNING, TO ARGUE WITH THE PART of me that was sure last night was a dream. Logic wasn’t on my side, or common sense. I clung to the parts I couldn’t have imagined—like his smell. I was sure I could never have dreamed that up on my own. It was foggy and dark outside my window, absolutely perfect. He had no reason not to be in school today. I dressed in my heavy clothes, remembering I didn’t have a jacket. Further proof that my memory was real. When I got downstairs, Charlie was gone again—I was running later than I’d realized. I swallowed a granola bar in three bites, chased it down with milk straight from the carton, and then hurried out the door. Hopefully the rain would hold off until I could find Jessica. It was unusually foggy; the air was almost smoky with it. The mist was ice cold where it clung to the exposed skin on my face and neck. I couldn’t wait to get the heat going in my truck. It was such a thick fog that I was a few feet down the driveway before I realized there was a car

I don’t know how it will be in the years to come. There are monstrous changes taking place in the world, forces shaping a future whose face we do not know. Some of these forces seem evil to us, perhaps not in themselves but because their tendency is to eliminate other things we hold good. It is true that two men can lift a bigger stone than one man. A group can build automobiles quicker and better than one man, and bread from a huge factory is cheaper and more uniform. When our food and clothing and housing all are born in the complication of mass production, mass method is bound to get into our thinking and to eliminate all other thinking. In our time mass or collective production has entered our economics, our politics, and even our religion, so that some nations have substituted the idea collective for the idea God. This in my time is the danger. There is great tension in the world, tension toward a breaking point, and men are unhappy and confused. At such a time it seems natural and good to me to ask myself these questions. What do I believe in? What must I fight for and what must I fight against? Our species is the only creative species, and it has only one creative instrument, the individual mind and spirit of a man. Nothing was ever created by two men. There are no good collaborations, whether in music, in art, in poetry, in mathematics, in philosophy. Once the miracle of creation has taken place, the group can build and extend it, but the group never invents anything. The preciousness lies in the lonely mind of a man. And now the forces marshaled around the concept of the group have declared a war of extermination on that preciousness, the mind of man. By disparagement, by starvation, by repressions, forced direction, and the stunning hammerblows of conditioning, the free, roving mind is being pursued, roped, blunted, drugged. It is a sad suicidal course our species seems to have taken. And this I believe: that the free, exploring mind of the individual human is the most valuable thing in the world. And this I would fight for: the freedom of the mind to take any direction it wishes, undirected. And this I must fight against: any idea, religion, or government which limits or destroys the individual. This is what I am and what I am about. I can understand why a system built on a pattern must try to destroy the free mind, for that is one thing which can by inspection destroy such a system. Surely I can understand this, and I hate it and I will fight against it to preserve the one thing that separates us from the uncreative beasts. If the glory can be killed, we are lost.

It’s a well-known statistic that there are 800 burial sites around Chernobyl. He was expecting some sort of amazing engineering structures, but they were just ordinary pits. They were filled with trees from the ‘red forest’ that was cut down in a 150 hectare area around the reactor. In the first two days after the accident, pine trees turned red and then russet. There were thousands of tonnes of iron and steel, pipes, work clothes, concrete structures. He showed me an illustration from an English magazine, panoramic, from the air. Thousands of tractors, aircraft, fire engines and ambulances. The largest burial site was said to be next to the reactor. He wanted to photograph it now, ten years on, and had been promised a lot of money for the image. So there we were, being sent from one senior official to another. One said they needed a location from us, another that we needed a permit. We were just getting the run-around, until it dawned on me that this burial site did not exist. There no longer was a site in reality, only in reports. The machinery had long ago been looted and taken off to markets, to collective farms or people’s homes for spare parts. It was all gone. The Englishman could not understand that. He could not believe it. When I told him the truth, he simply could not believe it!

to look around. At first sight, the apartment was perfectly ordinary. He made a quick circuit of the living room, kitchenette, bathroom, and bedroom. The place was tidy enough, but with a few items strewn here and there, the sort of things that might be left lying around by a busy person—a magazine, a half-finished crossword puzzle, a book left open on a night table. Abby had the usual appliances—an old stove and a humming refrigerator, a microwave oven with an unpronounceable brand name, a thirteen-inch TV on a cheap stand, a boom box near a modest collection of CDs. There were clothes in her bedroom closet and silverware, plates, and pots and pans in her kitchen cabinets. He began to wonder if he’d been unduly suspicious. Maybe Abby Hollister was who she said she was, after all. And he’d taken a considerable risk coming here. If he was caught inside her apartment, all his plans for the evening would be scotched. He would end up in a holding cell facing charges that would send him back to prison for parole violation. All because he’d gotten a bug up his ass about some woman he hardly knew, a stranger who didn’t mean anything. He decided he’d better get the hell out. He was retracing his steps through the living room when he glanced at the magazine tossed on the sofa. Something about it seemed wrong. He moved closer and took a better look. It was People, and the cover showed two celebrities whose recent marriage had already ended in divorce. But on the cover the stars were smiling over a caption that read, Love At Last. He picked up the magazine and studied it in the trickle of light through the filmy curtains. The date was September of last year. He put it down and looked at the end tables flanking the sofa. For the first time he noticed a patina of dust on their surfaces. The apartment hadn’t been cleaned in some time. He went into the kitchen and looked in the refrigerator. It seemed well stocked, but when he opened the carton of milk and sniffed, he discovered water inside—which was just as well, since the milk’s expiration period had ended around the time that the People cover story had been new. Water in the milk carton. Out-of-date magazine on the sofa. Dust everywhere, even coating the kitchen counters. Abby didn’t live here. Nobody did. This apartment was a sham, a shell. It was a dummy address, like the dummy corporations his partner had set up when establishing the overseas bank accounts. It could pass inspection if somebody came to visit, assuming the visitor didn’t look too closely, but it wasn’t meant to be used. Now that he thought about it, the apartment was remarkable for what

Esse" I looked at that face, dumbfounded. The lights of métro stations flew by; I didn’t notice them. What can be done, if our sight lacks absolute power to devour objects ecstatically, in an instant, leaving nothing more than the void of an ideal form, a sign like a hieroglyph simplified from the drawing of an animal or bird? A slightly snub nose, a high brow with sleekly brushed-back hair, the line of the chin – but why isn’t the power of sight absolute? – and in a whiteness tinged with pink two sculpted holes, containing a dark, lustrous lava. To absorb that face but to have it simultaneously against the background of all spring boughs, walls, waves, in its weeping, its laughter, moving it back fifteen years, or ahead thirty. To have. It is not even a desire. Like a butterfly, a fish, the stem of a plant, only more mysterious. And so it befell me that after so many attempts at naming the world, I am able only to repeat, harping on one string, the highest, the unique avowal beyond which no power can attain: I am, she is. Shout, blow the trumpets, make thousands-strong marches, leap, rend your clothing, repeating only: is! She got out at Raspail. I was left behind with the immensity of existing things. A sponge, suffering because it cannot saturate itself; a river, suffering because reflections of clouds and trees are not clouds and trees.

Her eyes watered triumphantly, and she let her gaze drop back towards the house: the window of her bedroom, the Michaelmas daisy she and Ma had planted over the poor, dead body of Constable the cat, the chink in the bricks where, embarrassingly, she used to leave notes for the fairies. There were faint memories of a time before, of being a very small child, collecting winkles from a pool by the seashore, of dining each night in the front room of her grandmother's seaside boardinghouse, but they were like a dream. The farmhouse was the only home she'd ever known. And although she didn't want a matching armchair of her own, she liked seeing her parents in theirs each night, knowing as she feel asleep that they were murmuring together on the other side of the thin wall, that she only had to reach out an arm to bother one of her sisters. She would miss them when she went. Laurel blinked. She would miss them. The certainty was swift and heavy. It sat in her stomach like a stone. They borrowed her clothes, broke her lipsticks, scratched her records, but she would miss them. The noise and heat of them, the movement and squabbles and crushing joy. They were like a litter of puppies, tumbling together in their shared bedroom. They overwhelmed outsiders and this pleased them. They were the Nicolson girls, Laurel, Rose, Iris, and Daphne; a garden of daughters, as Daddy rhapsodized when he'd had a pint too many. Unholy terrors, as Grandma proclaimed after their holiday visits.

Out of a single man, they get a thousand: homo economicus, homo politicus, homo physico-chimicus, homo endocrinus, homo skeletonicus, homo emotions, homo percipiens, homo libidinosus, homo peregrinans, homo ridens, homo ratiocinans, homo artifex, homo aestbeticus, homo religiosus, homo sapiens, homo historicus, homo ethnographicus, and many, many more. But at the very end of the production line in this laboratory of mine sits a Scienter who is quite unique. Three thousand brains in one. His function is to collect all the data and clarifications written up by the specialist Scienters. When he has collated everything, he is convinced that he has clasped the red rabbit or the essential man entire to his understanding. There you are, you can see him from here,' he ended, with a sign to one of his assistants who brought me a pair of binoculars. I put them to my eyes and, indeed, at the far end of the gallery, I saw the Omniscienter. There he was, an enormous cranial dome with a tiny, shapeless, crumpled face, which seemed to me to be hanging by the ears from the two ebony knobs on the back of a raised throne. Swinging to and fro beneath this head was a little cloth puppet which dangled its empty trouser legs over the crimson plush seat. His tiny right arm was kept aloft by means of a wire, and the index finger rested on his temple in the gesture of one who knows. Above the throne ran a banner bearing this inscription: I KNOW EVERYTHING, BUT I DON'T UNDERSTAND ANY OF IT

Most of my friends put their preferred pronoun in their Instagram bios—he/she, him/her, they/their—but I respond to any and all of them. I like to think of it as collecting pronouns: the more I get, the more fun I’m having. To get the obvious out of the way, because that’s apparently important to people, I think of myself as post-gender. I was trying to figure out how to explain that because sometimes it’s a paragraph and sometimes it’s a term paper depending on who I’m talking to, and I have no idea who will be reading this in the aftermath. Then I noticed that one of my fellow passengers has a cat with him, and that’s perfect. When you visit a friend and find they have a cat, you just see it as a cat in all its pure catness, it doesn’t require further definition. You’ll probably get a name, and if you ask, whether it was born male or female, but even after you have that information you still don’t think of it any differently. It’s not a He-Cat or a She-Cat or a They-Cat. It’s just a cat. And unless the cat’s name has any gender-specific connotations you’ll probably forget pretty fast which gender it was born into. My name is Theo, and by that logic, I am a cat. What I was or was not born into has nothing to do with how I see myself. It’s not about going from one gender to another, or suggesting that they don’t exist. Some of my friends say that the moment you talk about gender you invalidate the conversation because you’re accepting the limits of outmoded paradigms, but I’m not sure I agree with that. I just think gender shouldn’t matter. If you’re a man, aren’t there moments when you feel more female, like when you’re listening to music, or your cheek is being gently stroked, or you see a spectacularly handsome man walk into the room? If you’re a woman, aren’t there moments when you feel more male, when you have to be strong in the face of conflict, or stand behind your opinion, or when a spectacularly beautiful woman walks into the room? Well, in those moments, you are all of those things, so why deny that part of yourself? For me, it’s not about being binary or non-binary. It’s about moving the needle to the center of the dial and accepting all definitions as equally true while remaining free to shift in emphasis from moment to moment. It’s about being a Person, not a She-Person or a He-Person or a They-Person. (...) When you go into a clothing store, you don’t just go to the “one size fits all” rack. You look for clothes that fit your waist, hips, legs, chest, and neck, clothes that complement your form and shape, and reflect not just how you see yourself but how you want to be seen by others. If it’s still not quite right, and you can afford it, you get the clothes tailored to fit exactly who you are. That’s what I’m doing. Post-gender is one term for it. Another might be tailored gender. Maybe bespoke gender. But definitely not one-size-fits-all. The world doesn’t get to decide what best fits who I am and how I choose to be seen. I do.

For this reason the ancients often compared the symbol to water, a case in point being tao, where yang and yin are united. Tao is the “valley spirit,” the winding course of a river. The symbolum of the Church is the aqua doctrinae, corresponding to the wonder-working “divine” water of alchemy, whose double aspect is represented by Mercurius. The healing and renewing properties of this symbolical water—whether it be tao, the baptismal water, or the elixir—point to the therapeutic character of the mythological background from which this idea comes. Physicians who were versed in alchemy had long recognized that their arcanum healed, or was supposed to heal, not only the diseases of the body but also those of the mind. Similarly, modern psychotherapy knows that, though there are many interim solutions, there is, at the bottom of every neurosis, a moral problem of opposites that cannot be solved rationally, and can be answered only by a supraordinate third, by a symbol which expresses both sides. This was the “veritas” (Dorn) or “theoria” (Paracelsus) for which the old physicians and alchemists strove, and they could do so only by incorporating the Christian revelation into their world of ideas. They continued the work of the Gnostics (who were, most of them, not so much heretics as theologians) and the Church Fathers in a new era, instinctively recognizing that new wine should not be put into old bottles, and that, like a snake changing its skin, the old myth needs to be clothed anew in every renewed age if it is not to lose its therapeutic effect.

Chad made a sour face. He turned to Shadow. “Okay,” said Chad. “Through that door and into the sally port.” “What?” “Out there. Where the car is.” Liz unlocked the doors. “You make sure that orange uniform comes right back here,” she said to the deputy. “The last felon we sent down to Lafayette, we never saw the uniform again. They cost the county money.” They walked Shadow out to the sally port, where a car sat idling. It wasn’t a sheriff’s department car. It was a black town car. Another deputy, a grizzled white guy with a mustache, stood by the car, smoking a cigarette. He crushed it out underfoot as they came close, and opened the back door for Shadow. Shadow sat down, awkwardly, his movements hampered by the cuffs and the hobble. There was no grille between the back and the front of the car. The two deputies climbed into the front of the car. The black deputy started the motor. They waited for the sally port door to open. “Come on, come on,” said the black deputy, his fingers drumming against the steering wheel. Chad Mulligan tapped on the side window. The white deputy glanced at the driver, then he lowered the window. “This is wrong,” said Chad. “I just wanted to say that.” “Your comments have been noted, and will be conveyed to the appropriate authorities,” said the driver. The doors to the outside world opened. The snow was still falling, dizzying into the car’s headlights. The driver put his foot on the gas, and they were heading back down the street and on to Main Street. “You heard about Wednesday?” said the driver. His voice sounded different, now, older, and familiar. “He’s dead.” “Yeah. I know,” said Shadow. “I saw it on TV.” “Those fuckers,” said the white officer. It was the first thing he had said, and his voice was rough and accented and, like the driver’s, it was a voice that Shadow knew. “I tell you, they are fuckers, those fuckers.” “Thanks for coming to get me,” said Shadow. “Don’t mention it,” said the driver. In the light of an oncoming car his face already seemed to look older. He looked smaller, too. The last time Shadow had seen him he had been wearing lemon-yellow gloves and a check jacket. “We were in Milwaukee. Had to drive like demons when Ibis called.” “You think we let them lock you up and send you to the chair, when I’m still waiting to break your head with my hammer?” asked the white deputy gloomily, fumbling in his pocket for a pack of cigarettes. His accent was Eastern European. “The real shit will hit the fan in an hour or less,” said Mr. Nancy, looking more like himself with each moment, “when they really turn up to collect you. We’ll pull over before we get to Highway 53 and get you out of those shackles and back into your own clothes.” Czernobog held up a handcuff key and smiled. “I like the mustache,” said Shadow. “Suits you.” Czernobog stroked it with a yellowed finger. “Thank you.” “Wednesday,” said Shadow. “Is he really dead? This isn’t some kind of trick, is it?” He realized that he had been holding on to some kind of hope, foolish though it was. But the expression on Nancy’s face told him all he needed to know, and the hope was gone.

I take her to the rocks that Zeke, Shauna, and I go to sometimes, late at night. Tris and I sit on a flat stone suspended over the water, and the spray soaks my shoes, but it’s not so cold that I mind. Like all initiates, she’s too focused on the aptitude test, and I’m struggling with talking to her about it. I thought that when I spilled one secret, the rest would come tumbling after, but openness is a habit you form over time, and not a switch you flip whenever you want to, I’m finding. “These are things I don’t tell people, you know. Not even my friends.” I watch the dark, murky water and the things it carries--pieces of trash, discarded clothing, floating bottles like small boats setting out on a journey. “My result was as expected. Abnegation.” “Oh.” She frowns. “But you chose Dauntless anyway?” “Out of necessity.” “Why did you have to leave?” I look away, not sure I can give voice to my reasons, because admitting them makes me a faction traitor, makes me feel like a coward. “You had to get away from your dad,” she says. “Is that why you don’t want to be a Dauntless leader? Because if you were, you might have to see him again?” I shrug. “That, and I’ve always felt that I don’t quite belong among the Dauntless. Not the way they are now, anyway.” It’s not quite the truth. I’m not sure this is the moment to tell her what I know about Max and Jeanine and the attack--selfishly, I want to keep this moment to myself, just for a little while. “But…you’re incredible,” she says. I raise my eyebrows at her. She seems embarrassed. “I mean, by Dauntless standards. Four fears is unheard of. How could you not belong here?

They streamed aboard over three gangways, they streamed in urged by faith and the hope of paradise, they streamed in with a continuous tramp and shuffle of bare feet, without a word, a murmur, or a look back; and when clear of confining rails spread on all sides over the deck, flowed forward and aft, overflowed down the yawning hatchways, filled the inner recesses of the ship—like water filling a cistern, like water flowing into crevices and crannies, like water rising silently even with the rim. Eight hundred men and women with faith and hopes, with affections and memories, they had collected there, coming from north and south and from the outskirts of the East, after treading the jungle paths, descending the rivers, coasting in praus along the shallows, crossing in small canoes from island to island, passing through suffering, meeting strange sights, beset by strange fears, upheld by one desire. They came from solitary huts in the wilderness, from populous campongs, from villages by the sea. At the call of an idea they had left their forests, their clearings, the protection of their rulers, their prosperity, their poverty, the surroundings of their youth and the graves of their fathers. They came covered with dust, with sweat, with grime, with rags—the strong men at the head of family parties, the lean old men pressing forward without hope of return; young boys with fearless eyes glancing curiously, shy little girls with tumbled long hair; the timid women muffled up and clasping to their breasts, wrapped in loose ends of soiled head-cloths, their sleeping babies, the unconscious pilgrims of an exacting belief. 'Look at dese cattle,' said the German skipper to his new chief mate.

Stockholm, May 1943 I am on a stake, thought eighteen-year-old Tatiana, waking up one cold summer morning. I cannot live like this anymore. She got up from the bed, washed, brushed her hair, collected her books and her few clothes, and then left the hotel room as clean as if she had not been in it for over two months. The white curtains blowing a breeze into the room were unrelenting. Inside herself was unrelenting. Over the desk there was an oval mirror. Before Tatiana tied up her hair she stared at her face. What stared back at her was a face she no longer recognized. Gone was the round baby shape; a gaunt oval remained over her drawn cheekbones and her high forehead and her squared jaw and her clenched lips. If she had dimples still, they did not show; it had been a long time since her mouth bared teeth or dimples. The scar on her cheek from the piece of the broken windshield had healed and was fading into a thin pink line. The freckles were fading too, but it was the eyes Tatiana recognized least of all. Her once twinkling green eyes set deep into the pale features looked as if they were the only ghastly crystal barriers between strangers and her soul. She couldn’t lift them to anyone. She could not lift them to herself. One look into the green sea, and it was clear what raged on behind the frail façade. Tatiana brushed her shoulder blade-length platinum hair. She didn’t hate her hair anymore. How could she, for Alexander had loved it so much. She would not think of it. She wanted to cut it all off, shear herself like a lamb before the slaughter, she wanted to cut her hair and take the whites out of her eyes and the teeth out of her mouth and tear the arteries out of her throat.

1. ‘ I hate people who collect things and classify things and give them names and then forget all about them. That’s what people are always doing in art.They call a painter an impressionist or a cubist or something and then they put him in a drawer and don’t see him as a living individual painter any more. But I can see they’re beautiful arranged.’ 2. ’ Do you know that every great thing in the history of art and every beautiful thing in life is actually what you call nasty or has been caused by feelings that you would call nasty? By passion, by love, by hatred, by truth. Do you know that?... Why do you keep on using these stupid words-nasty, nice, proper, right? Why are you so worried about what’s proper?...why do you take all the life out of life? Why do you kill all the beauty?’ 3. ‘ Because I can’t marry a man to whom I don’t feel I belong in all ways. My mind must be his, my heart must be his, my body must be his. Just as I must feel he belongs to me. ‘ 4.’ The only thing that really matters is feeling and living what you believe-so long as it’s something more than belief in your own comfort.’ 5. 'It’s weird. Uncanny. But there is a sort of relationship between us. I make fun of him, I attack him all the time, but he senses when I’m ‘soft’. When he can dig back and not make me angry. So we slip into teasing states that are almost friendly. It’s partly because I’m so lonely, it’s partly deliberate (I want make him relax, both for his own good and so that one dat he may make a mistake), so it’s part weakness, and part cunning, and part charity. But there’s a mysterious fourth part I can’t define. It can’t be friendship, I loathe him. Perhaps it’s just knowledge. Just knowing a lot about him. And knowing someone automatically makes you feel close to him. Even when you wish he was on another planet.’ 6.’ You must MAKE, always. You must act, if you believe something. Talking about acting is like boasting about pictures you’re going to paint. The most terrible form. If you feel something deeply, you’re not ashamed to show your feeling.’ 7. ‘ The women I’ve loved have always told me I’m selfish. It’s what makes them love me. And then be disgusted with me...But what they can’t stand is that I hate them when they don’t behave in their own way. ‘ 8. ‘ I love honesty and freedom and giving. I love making , I love doing, I love being to the full, I love everything which is not sitting and watching and copying and dead at heart. ‘ 9. ‘ I don’t know what love is...love is something that comes in different clothes, with a different way and different face, and perhaps it takes a long time for you to accept it, to be able to call it love.’ 10. ‘ All this business, it’s bound up with my bossy attitude to life. I’ve always known where I’m going, how I want things to happen. And they have happened as I have wanted, and I have taken it for granted that they have because I know where I’m going. But I have been lucky in all sorts of things. I’ve always tried to happen to life; but it’s time I let life happen to me. ‘ 11. ‘I said, what you love is your own love. It’s not love, it’s selfishness. It’s not me you think of, but what you feel about me.’ 12. ‘ The power of women! I’ve never felt so full of mysterious power. Men are a joke. We’re so weak physically, so helpless with things. Still, even today. But we’re stronger then they are. We can stand their cruelty. They can’t stand ours.

They don’t want people who are smart enough to sit around the kitchen table and figure out how badly they’re getting fucked by a system that threw them overboard thirty years ago. They want people who are just smart enough to run the machines and do the paperwork, and just dumb enough to passively accept all the increasingly shitty jobs with the less pay, reduced benefits, the end of overtime—and the vanishing pension that disappears the minute you come to collect it. And now they’re coming for your Social Security. They want your retirement money. They want it back so they can give it to their criminal Wall Street friends. And you know what? They’ll get it! They’ll get it all. They count on the fact that Americans will remain willfully ignorant.” The prophetic Mr. George Carlin “It’s just a ride. We can change it any time we want. It’s just a choice. No effort, no work, no job, no savings of money—a choice, right now, between fear and love. The eyes of fear want you to put bigger locks on your door, buy guns, close yourself off. The eyes of love instead see all of us as one. Here’s what we can do to make this world a better ride. Take all the money we spend on weapons every year and use it to feed and clothe the poor of the world. There will be enough to help every person in the world, not one left out—and we can explore space, both inner and outer, together, in peace.” Bill Hicks “Try to learn to breathe deeply, really taste food when you eat, and when you sleep to really sleep. Try as much as possible to be wholly alive with all your might, and when you laugh, laugh like hell. And when you get angry, get good and angry. Try to be alive. You will be dead soon enough.” William Saroyan

prison. Duke Graham drove to the police station and provided a solid alibi. Debbie’s family was informed that the apartment she’d been renting needed to be vacated. Her mother was still not functioning. Her aunt Glenna Lucas volunteered for the unpleasant task. A policeman unlocked the apartment, and Glenna entered slowly. Nothing had been moved since the murder, and her first reaction was one of raw anger. There had obviously been a brawl. Her niece had fought desperately for her life. How could anyone inflict such violence on such a sweet, pretty girl? The apartment was cold, with an offensive smell, one she could not identify. The words “Jim Smith next will die” were still on the wall. Glenna gawked in disbelief at the killer’s badly scrawled message. It took time, she thought. He was here for a long time. Her niece had finally died after a brutal ordeal. In the bedroom, the mattress was against a wall and nothing was in place. In the closet, not a single dress or blouse was still on a hanger. Why would the killer strip all the clothing from the hangers? The small kitchen was disorganized but showed no signs of a struggle. Debbie’s last meal had included frozen potatoes—Tater Tots—and the leftovers sat untouched on a paper plate with catsup. A saltshaker was next to the plate, which was on the small white table she used for her meals. Near the plate was another crude message—“Don’t look fore us or ealse.” Glenna knew that the killer had used catsup for some of his writings. She was struck by the misspelled words. Glenna managed to block out the terrible thoughts and begin packing. It took two hours to collect and box the clothing and dishes and towels and such. The bloody bedspread had not

A long time ago, I collected the flower petals stained with my first blood; I thought there was something significant about that, there was importance in all the little moments of experience, because when you live forever, the first times matter. The first time you bleed, first time you cry — I don’t remember that — first time you see your wings, because new things defile you, purity chips away. your purity. nestled flowers in your belly, waiting to be picked. do you want innocence back? small and young smiles that make your eyes squint and cheeks flare the feeling of your face dripping down onto the grass, the painted walls you tore down, the roads you chipped away, they’ll eat away at you, the lingering feelings of a warm hand on your waist, the taps of your feet as you dance, the beats of your timbrel.’ ‘and now you are like Gods, sparkling brilliant with jewelry that worships you, and you’re splitting in order to create.’ ‘The tosses of your wet hair, the rushes of chariots speeding past, the holy, holy, holy lord god of hosts, the sweetness of a strawberry, knocks against the window by your head, the little tunes of your pipes, the cuts sliced into your fingers by uptight cacti fruits, the brisk scent of a sea crashing into the rocks, the sweat of wrestling, onions, cumin, parsley in a metal jug, mud clinging to your skin, a friendly mouth on your cheeks and forehead, chimes, chirps of chatter in the bazaar, amen, amen, amen, the plump fish rushing to take the bread you toss, scraping of a carpenter, the hiss of chalk, the wisps of clouds cradling you as you nap, the splashes of water in a hot pool, the picnic in a meadow, the pounding of feet that are chasing you, the velvet of petals rustling you awake, a giant water lily beneath you, the innocent kiss, the sprawl of the universe reflected in your eyes for the first time, the bloody wings that shred out of your back, the apples in orchards, a basket of stained flowers, excited chants of a colosseum audience, the heat of spinning and bouncing to drums and claps, the love braided into your hair, the trickles of a piano, smell of myrrh, the scratches of a spoon in a cup, the coarseness of a carpet, the stringed instruments and trumpets, the serene smile of not knowing, the sleeping angel, the delight of a creator, the amusement of gossip and rumors, the rumbling laughter between shy singing, the tangling of legs, squash, celery, carrot, and chayote, the swirled face paint, the warmth of honey in your tea, the timid face in the mirror, mahogany beams, the embrace of a bed of flowers, the taste of a grape as its fed to you, the lip smacks of an angel as you feed him a raspberry, the first dizziness of alcohol, the cool water and scent of natron and the scratch of the rock you beat your dirty clothes against, the strain of your arms, the columns of an entrance, the high ceilings of a dark cathedral, the boiling surface of bubbling stew, the burn of stained-glass, the little joyous jump you do seeing bread rise, the silky taste of olive oil, the lap of an angel humming as he embroiders a little fox into his tunic, the softness of browned feathers lulling you to sleep, the weight of a dozen blankets and pillows on your small bed, the proud smile on the other side of a window in a newly-finished building, the myrtle trees only you two know about, the palm of god as he fashions you from threads of copper, his praises, his love, his kiss to your hair, your father.

Let your imagination change what you know. Suddenly a gray rock becomes ashen or clouded with dream. A ring round a rock is luck. To find a red rock is to discover earthblood. Blue rocks make you believe in them. Patterns and flecks on rocks are bits of different countries and terrains, speckled questions. Conglomerates are the movement of land in the freedom of water, smoothed into a small thing you can hold in your hand, rub against your face. Sandstone is soothing and lucid. Shale, of course, is rational. Find pleasure in these ordinary palm worlds. Help yourself prepare for a life. Recognize when there are no words for the pain, when there are no words for the joy, there are rocks. Fill all the clear drinking glasses in your house with rocks, no matter what your husband or lover thinks. Gather rocks in small piles on the counters, the tables, the windowsills. Divide rocks by color, texture, size, shape. Collect some larger stones, place them along the floor of your living room, never mind what the guests think, build an intricate labyrinth of inanimates. Move around your rocks like a curl of water. Begin to detect smells and sounds to different varieties of rock. Give names to some, not geological, but of your own making. Memorize their presence, know if one is missing or out of place. Bathe them in water once each week. Carry a different one in your pocket every day. Move away from normal but don’t notice it. Move towards excess but don’t care. Own more rocks than clothing, than dishes, than books. Lie down next to them on the floor, put the smaller ones in your mouth occasionally. Sometimes, feel lithic, or petrified, or rupestral instead of tired, irritable, depressed. At night, alone, naked, place one green, one red, one ashen on different parts of your body. Tell no one.

There is a story that illustrates this view. A long time ago in China there lived a very greedy monk. Whenever there was some temple donation, or a distribution of money from a rich layman, this monk was always the first in line. He officiated at many ceremonies, accumulating enough money to buy even the nicest house in town! He was so greedy for money, it seemed he took pleasure only in the joy of collecting it, and never spent any of it. He never even bothered to spend it on himself. His clothes were still quite shabby despite the fact that everyone knew he had a lot of money. “There’s the greedy monk in his ragged clothes,” the laypeople would say. “He’s so cheap he won’t even buy something for himself.” Then one day, it started to rain, and the rain did not stop for several weeks. The little town below the temple was washed out. Houses were destroyed, farms were submerged weeks before the big harvest, and cattle perished. The whole town faced a terrible winter without food or housing. The villagers were very sad and frightened. Then one day, the villagers woke up to find a great number of carts filling the village square. The carts were loaded with many bags of rice and beans, blankets, clothing, and medicine. There were several new ploughs, and four sturdy oxen to pull them! Standing in the middle was the “greedy monk,” in his shabby, patched clothes. He used half his money to buy these supplies, and he gave the rest to the mayor of the town. “I am a meditation monk,” he told the mayor. “Many years ago I perceived that in the future this town would experience a terrible disaster. So ever since then I have been getting money for this day.” When the villagers saw this, they were ashamed of their checking minds. “Waaah, what a great bodhisattva he is!” This is the story of the greedy monk.

That must be my surgeon coming aboard. You will like him; a reading man too, most amazing learned; a full-blown physician into the bargain, and my particular friend. But I must tell you this, Yorke; he is wealthy – ‘ In point of fact Captain Aubrey had little idea of his surgeon’s fortune, apart from knowing that he owned a good deal of hilly land in Catalonia with a tumbledown castle on it. But Stephen had done pretty well out of the Mauritius campaign; his manner of living was Spartan – one suit of clothes every five years and perhaps a couple of shirts – and apart from books he had no visible expenses at all. Jack was no Macchiavel, but he did know that to the rich it should be given; that capital possessed a mystical significance; that even the most perfectly disinterested respected it and its owner; and that although a naval surgeon was ordinarily a person of no great consequence, the same man moved into quite a different category the moment he was endowed with comfortable private means. In short, that whereas an ordinary surgeon, living on his pay, might not readily be indulged in room for exotic livestock, an imperfectly- preserved giant squid, and several tons of natural specimens, in a stranger’s ship, a wealthy natural philosopher might meet with more consideration; and Jack knew how Stephen prized the collection he had made during their arduous voyage. ‘ – he is wealthy, and he only comes with me because of the opportunities for natural philosophy; though he is a first-rate surgeon, too, and we are lucky to have him. But this voyage the opportunities have been prodigious, and he has turned the Leopard into a down-right Ark. Most of the Desolation creatures are stuffed or pickled but there are some from New Holland that skip and bound about: I hope you are not too crowded in La Fleche?

The Lord will perfect that which concerneth me." Psalm 138:8 Most manifestly the confidence which the Psalmist here expressed was a divine confidence. He did not say, "I have grace enough to perfect that which concerneth me--my faith is so steady that it will not stagger--my love is so warm that it will never grow cold--my resolution is so firm that nothing can move it"; no, his dependence was on the Lord alone. If we indulge in any confidence which is not grounded on the Rock of Ages, our confidence is worse than a dream, it will fall upon us, and cover us with its ruins, to our sorrow and confusion. All that Nature spins time will unravel, to the eternal confusion of all who are clothed therein. The Psalmist was wise, he rested upon nothing short of the Lord's work. It is the Lord who has begun the good work within us; it is he who has carried it on; and if he does not finish it, it never will be complete. If there be one stitch in the celestial garment of our righteousness which we are to insert ourselves, then we are lost; but this is our confidence, the Lord who began will perfect. He has done it all, must do it all, and will do it all. Our confidence must not be in what we have done, nor in what we have resolved to do, but entirely in what the Lord will do. Unbelief insinuates--"You will never be able to stand. Look at the evil of your heart, you can never conquer sin; remember the sinful pleasures and temptations of the world that beset you, you will be certainly allured by them and led astray." Ah! yes, we should indeed perish if left to our own strength. If we had alone to navigate our frail vessels over so rough a sea, we might well give up the voyage in despair; but, thanks be to God, he will perfect that which concerneth us, and bring us to the desired haven. We can never be too confident when we confide in him alone, and never too much concerned to have such a trust.

I opened the door with a smile on my face that soon melted when I saw his messy appearance. The doorframe held him up as he leaned all of his weight against it. Expressionless, bloodshot eyes stared back at me as he lifted his hand and ran it roughly down his unshaved face. His hair was disheveled and there was blood on the front of his shirt. Panic rose up as I took him in. I rushed to him and ran my fingers down his body, as I checked for injuries. “You’re bleeding! Oh my God, Devin! What happened? Are you OK?” “It’s not my blood,” he slurred. I took a better look at his gorgeous face. His unfocused eyes attempted to meet mine and it was then that the smell of liquor reached me. “You’re drunk?” “Abso-fucking-lutely.” He attempted to move toward me and almost fell over. I wrapped my arms around him and helped him into my apartment. Once we made it to the couch I let him collapse onto the cushion before I went straight to work on his clothes. I removed his blood-stained shirt first and threw it to the side. Quickly checked him over again just to be sure that he wasn’t injured somewhere. His skin felt cold and clammy against my fingertips. His knuckles were busted open, so I went to the bathroom and got a wet towel and the first aid kit. I cleaned his fingers then wrapped them up. I felt fingers in my hair and looked up to see a very drunk Devin staring back at me. “You’re so fucking beautiful,” he whispered as his heavy head fell against the back of my couch again. Shaking my head, I dropped onto my knees on the floor and removed his boots. Once I was done getting Devin out of his shoes, I went to the hallway closet and pulled out a blanket for him. When I got back to the couch, he was standing there looking back at me in all his tattooed, muscled glory. He was still leaning a bit to the side when his eyes locked on mine. “Come here,” he rasped. He looked as if he was about to crumble and I couldn’t tell if it was the alcohol or if something was really breaking him down. “Are you OK, baby?” I asked. He closed his eyes and sighed. “I love it when you call me baby.” I went to him and he groaned as I softly ran my hands up his chest and put my arms around his neck. On my tiptoes, I softly kissed the line of his neck and his chin. “Tell me what happened, Devin.” When he finally opened his eyes, he looked at me differently. The calm and collected Devin was gone and an anxiety-ridden shell of a man stood before me. His shoulders felt tense beneath my fingers and his eyes held a crazed demeanor. “I need you, Lilly.” He captured my face softly in his hands as he slurred the words. “Please tell me what happened?” “Make it go away, baby,” he whispered as he leaned in and started to kiss me. I let him as I melted against his body. He collapsed against the couch once more, but this time he took me with him. Not once did he break our kiss, and soon, I felt his velvet tongue against mine. I kissed him back and let my fingers play in the hair at the back of his neck. He broke the kiss and started down the side of my neck. “I need you, Lilly,” he repeated against my skin. “I’m here.” I bit at my bottom lip to stop myself from moaning. “Please, just make it all go away,” he drunkenly begged. “I don’t know what’s going on, but tell me what to do to make it better. I want to make it better, Devin.” I stopped him and stared into his eyes as I waited for his response. “Don’t leave me,” he said desperately. “I’m not going anywhere. I’m here. I’ll do whatever it takes to make it better.” I wanted to cry. He looked so hurt and afraid. It was strange to see such a strong, confident man so lost and unsure. He flipped me onto my back on the couch and crawled on top of me. His movements were less calculated—slower than usual. “I want you. I need to be inside you,” he said aggressively.

Progressivism was imported from Europe and would result in a radical break from America’s heritage. In fact, it is best described as an elitist-driven counterrevolution to the American Revolution, in which the sovereignty of the individual, natural law, natural rights, and the civil society—built on a foundation of thousands of years of enlightened thinking and human experience—would be drastically altered and even abandoned for an ideological agenda broadly characterized as “historical progress.” Progressivism is the idea of the inevitability of historical progress and the perfectibility of man—and his self-realization—through the national community or collective. While its intellectual and political advocates clothe its core in populist terminology, and despite the existence of democratic institutions and cyclical voting, progressivism’s emphasis on material egalitarianism and societal engineering, and its insistence on concentrated, centralized administrative rule, lead inescapably to varying degrees of autocratic governance. Moreover, for progressives there are no absolute or permanent truths, only passing and distant historical events. Thus even values are said to be relative to time and circumstances; there is no eternal moral order—that is, what was true and good in 1776 and before is not necessarily true and good today. Consequently, the very purpose of America’s founding is debased. To better understand this ideology, its refutation of the American heritage, and its enormous effect on modern American life, it is necessary to become acquainted with some of the most influential progressive intellectuals who, together with others, set the nation on this lamentable course. Given their prolific writings, it is neither possible nor necessary to delve into every manner of their thoughts or the differences among them in their brand of progressivism. For our purposes, it is enough to expose essential aspects of their arguments.

But what should he wear? I thought about having him laid to rest in his uniform. But the truth is he hated wearing it. He really needed to be dressed in something he was comfortable in. And that wasn’t going to be in a suit, either: he hated being in a jacket and tie even more than in a uniform. Tie? Ha! I got a pair of his best pressed jeans. They had a nice crease in the pants leg, just like he liked. I found one of his plaid button-down shirts, another favorite. Kryptek, which produces tactical gear and apparel and was one of Chris’s favorite companies, had presented him with a big silver belt buckle that he loved. It was very cowboy, and in that way very much who Chris was. “You think I can pull this off?” he’d asked, showing me how it looked right after he got it. “Hell, yeah,” I told him. I made sure that was with him as well. But if there was any item of clothing that really touched deep into Chris’s soul, it was his cowboy boots. They were a reminder of who he was when he was young, and they were part of who he’d been since getting out of the military. He had a really nice pair of new boots that had been custom made. He hadn’t had a chance to wear them much, and I couldn’t decide whether to bury him in those or another pair that were well worn and very comfortable. I asked the funeral director for his opinion. “We usually don’t do shoes,” he said. It can be very difficult to get them onto the body. “But if it’s important to you, we can do it.” I thought about it. Was the idea of burying them with Chris irrational? The symbolism seemed important. But that could work the other way, too--they would surely be important to Bubba someday. Maybe I should save them for him. In the end, I decided to set them near Chris’s casket when his body was on view, then collect them later for our son. But Chris had the last word. Through a miscommunication--or maybe something else--they were put in the casket when he was laid to rest. So obviously that was the way it should have been.

I’ve worn Niki’s pants for two days now. I thought a third day in the same clothes might be pushing it.” Ian shrugged with indifference. “It might send Derian through the roof, but it doesn’t bother me. Wear what you want to wear.” Eena wrinkled her nose at him. “Do you really feel that way or are you trying to appear more laissez-faire than Derian?” “More laissez-faire?” “Yes. That’s a real word.” “Two words actually,” he grinned. “Laissez faire et laissez passer, le monde va de lui même!" He coated the words with a heavy French accent. Eena gawked at him. “Since when do you speak French?” “I don’t.” Ian chuckled. “But I did do some research in world history the year I followed you around on Earth. Physics was a joke, but history—that I found fascinating.” Slapping a hand against her chest, Eena exclaimed, “I can’t believe it! Unbeknownst to me, Ian actually studied something in high school other than the library’s collection of sci-fi paperbacks!” He grimaced at her exaggerated performance before defending his preferred choice of reading material. “Hey, popular literature is a valuable and enlightening form of world history. You would know that if you read a book or two.” She ignored his reproach and asked with curiosity, “What exactly did you say?” “In French?” “Duh, yes.” “Don’t ‘duh’ me, you could easily have been referring to my remark about enlightening literature. I know the value of a good book is hard for you to comprehend.” He grinned crookedly at her look of offense and then moved into an English translation of his French quote. “Let it do and let it pass, the world goes on by itself.” “Hmm. And where did that saying come from?” Ian delivered his answer with a surprisingly straight face. “That is what the French Monarch said when his queen began dressing casually. The French revolution started one week following that famous declaration, right after the queen was beheaded by the rest of the aristocracy in her favorite pair of scroungy jeans.” “You are such a brazen-tongued liar!

In groups of twenty, like smokes, they are directed to the other side by a man with a truncheon and a whip. It will not help to ink in his face. Several men with barrows collect clothes. There are young women still with attractive breasts. There are family groups, many small children crying quietly, tears oozing from their eyes like sweat. In whispers people comfort one another. Soon, they say. Soon. No one wails and no one begs. Arms mingle with other arms like fallen limbs, lie like shawls across bony shoulders. A loose gray calm descends. It will be soon… soon. A grandmother coos at the infant she cuddles, her gray hair hiding all but the feet. The baby giggles when it’s chucked. A father speaks earnestly to his son and points at the heavens where surely there is an explanation; it is doubtless their true destination. The color of the sky cannot be colored in. So the son is lied to right up to the last. Father does not cup his boy’s wet cheeks in his hands and say, You shall die, my son, and never be remembered. The little salamander you were frightened of at first, and grew to love and buried in the garden, the long walk to school your legs learned, what shape our daily life, our short love, gave you, the meaning of your noisy harmless games, every small sensation that went to make your eager and persistent gazing will be gone; not simply the butterflies you fancied, or the bodies you yearned to see uncovered - look, there they are: the inner thighs, the nipples, pubes - or what we all might have finally gained from the toys you treasured, the dreams you peopled, but especially your scarcely budded eyes, and that rich and gentle quality of consciousness which I hoped one day would have been uniquely yours like the most subtle of flavors - the skin, the juice, the sweet pulp of a fine fruit - well, son, your possibilities, as unrealised as the erections of your penis - in a moment - soon - will be ground out like a burnt wet butt beneath a callous boot and disappear in the dirt. Only our numbers will be remembered - not that you or I died, but that there were so many of us.

As Oliver and Freddy pulled away from the Blue Swan, Oliver paid little heed to the lad’s chatter about his spectacular meal. All he could hear was Maria calling him my lord, as if she hadn’t just been trembling in his arms. And the look on her face! Had she been insulted? Or just ashamed? How the devil had she stayed so collected, when he’d felt ready to explode after seeing her find her pleasure so sweetly in his arms? He’d actually come in his trousers, like a randy lad with no control over his urges. Now he had to keep his cloak buttoned up until he could reach Halstead Hall and change his clothes. She’d made light of their encounter, damn her. Though I thank you for the lesson in passion…Had it meant nothing more to her? Apparently not, since she’d said, It isn’t something we should repeat. Though the idea grated, she was right. They should stay apart, for his sake as well as hers. He’d actually offered to make her his mistress! He, who’d never kept a mistress in his life, who’d joked to his friends that mistresses were more trouble than they were worth since one woman was as good as another. He’d always been driven by the fear that a mistress might tempt him to let down his guard and reveal his secrets. Then even his family would desert him, and he couldn’t bear that. Even with his friends, he kept the strongbox of his secrets firmly closed. But with Maria… He stared out the window, trying to figure out at what point in their conversation he’d lost all good sense. Had it been when she’d said she didn’t believe the gossip about him? Or before that, when she’d chastised Pinter for telling it to her? No. Astonishing as those things had been, what had prompted his rash offer was the lost look on her face after he’d pointed out that Hyatt might not wish to be found. Even now he could see the fear rising in her eyes, much like the fear he’d seen in Mother’s eyes-of being inconsequential, unwanted. And suddenly he’d desired nothing more than to make Maria feel wanted. Not that he’d succeeded very well. She could hardly be flattered that he wanted her only for a mistress. He hadn’t meant it to insult her-he’d just been utterly swept up in the idea of her and him in a cottage together somewhere, without the rest of the rest of the world to muddy their lives.

I’m going to say this once here, and then—because it is obvious—I will not repeat it in the course of this book: not all boys engage in such behavior, not by a long shot, and many young men are girls’ staunchest allies. However, every girl I spoke with, every single girl—regardless of her class, ethnicity, or sexual orientation; regardless of what she wore, regardless of her appearance—had been harassed in middle school, high school, college, or, often, all three. Who, then, is truly at risk of being “distracted” at school? At best, blaming girls’ clothing for the thoughts and actions of boys is counterproductive. At worst, it’s a short step from there to “she was asking for it.” Yet, I also can’t help but feel that girls such as Camila, who favors what she called “more so-called provocative” clothing, are missing something. Taking up the right to bare arms (and legs and cleavage and midriffs) as a feminist rallying cry strikes me as suspiciously Orwellian. I recall the simple litmus test for sexism proposed by British feminist Caitlin Moran, one that Camila unconsciously referenced: Are the guys doing it, too? “If they aren’t,” Moran wrote, “chances are you’re dealing with what we strident feminists refer to as ‘some total fucking bullshit.’” So while only girls get catcalled, it’s also true that only girls’ fashions urge body consciousness at the very youngest ages. Target offers bikinis for infants. The Gap hawks “skinny jeans” for toddlers. Preschoolers worship Disney princesses, characters whose eyes are larger than their waists. No one is trying to convince eleven-year-old boys to wear itty-bitty booty shorts or bare their bellies in the middle of winter. As concerned as I am about the policing of girls’ sexuality through clothing, I also worry about the incessant drumbeat of self-objectification: the pressure on young women to reduce their worth to their bodies and to see those bodies as a collection of parts that exist for others’ pleasure; to continuously monitor their appearance; to perform rather than to feel sensuality. I recall a conversation I had with Deborah Tolman, a professor at Hunter College and perhaps the foremost expert on teenage girls’ sexual desire. In her work, she said, girls had begun responding “to questions about how their bodies feel—questions about sexuality or arousal—by describing how they think they look. I have to remind them that looking good is not a feeling.

Within our own species we have great variation between these two reactions. One man may beat his life away in furious assault on the barrier, where another simply waits for the tide to pick him up. Such variation is also observable among the higher vertebrates, particularly among domestic animals. It would be strange if it were not also true of the lower vertebrates, among the individualistic ones anyway. A fish, like the tuna or the sardine, which lives in a school, would be less likely to vary than this lonely horned shark, for the school would impose a discipline of speed and uniformity, and those individuals which would not or could not meet the school’s requirements would be killed or lost or left behind. The overfast would be eliminated by the school as readily as the over-slow, until a standard somewhere between the fast and slow had been attained. Not intending a pun, we might note that our schools have to some extent the same tendency. A Harvard man, a Yale man, a Stanford man—that is, the ideal—is as easily recognized as a tuna, and he has, by a process of elimination, survived the tests against idiocy and brilliance. Even in physical matters the standard is maintained until it is impossible, from speech, clothing, haircuts, posture, or state of mind, to tell one of these units of his school from another. In this connection it would be interesting to know whether the general collectivization of human society might not have the same effect. Factory mass production, for example, requires that every man conform to the tempo of the whole. The slow must be speeded up or eliminated, the fast slowed down. In a thoroughly collectivized state, mediocre efficiency might be very great, but only through the complete elimination of the swift, the clever, and the intelligent, as well as the incompetent. Truly collective man might in fact abandon his versatility. Among school animals there is little defense technique except headlong flight. Such species depend for survival chiefly on tremendous reproduction. The great loss of eggs and young to predators is the safety of the school, for it depends for its existence on the law of probability that out of a great many which start some will finish. It is interesting and probably not at all important to note that when a human state is attempting collectivization, one of the first steps is a frantic call by the leaders for an increased birth rate—replacement parts in a shoddy and mediocre machine.

the Cook expedition had another, far less benign result. Cook was not only an experienced seaman and geographer, but also a naval officer. The Royal Society financed a large part of the expedition’s expenses, but the ship itself was provided by the Royal Navy. The navy also seconded eighty-five well-armed sailors and marines, and equipped the ship with artillery, muskets, gunpowder and other weaponry. Much of the information collected by the expedition – particularly the astronomical, geographical, meteorological and anthropological data – was of obvious political and military value. The discovery of an effective treatment for scurvy greatly contributed to British control of the world’s oceans and its ability to send armies to the other side of the world. Cook claimed for Britain many of the islands and lands he ‘discovered’, most notably Australia. The Cook expedition laid the foundation for the British occupation of the south-western Pacific Ocean; for the conquest of Australia, Tasmania and New Zealand; for the settlement of millions of Europeans in the new colonies; and for the extermination of their native cultures and most of their native populations.2 In the century following the Cook expedition, the most fertile lands of Australia and New Zealand were taken from their previous inhabitants by European settlers. The native population dropped by up to 90 per cent and the survivors were subjected to a harsh regime of racial oppression. For the Aborigines of Australia and the Maoris of New Zealand, the Cook expedition was the beginning of a catastrophe from which they have never recovered. An even worse fate befell the natives of Tasmania. Having survived for 10,000 years in splendid isolation, they were completely wiped out, to the last man, woman and child, within a century of Cook’s arrival. European settlers first drove them off the richest parts of the island, and then, coveting even the remaining wilderness, hunted them down and killed them systematically. The few survivors were hounded into an evangelical concentration camp, where well-meaning but not particularly open-minded missionaries tried to indoctrinate them in the ways of the modern world. The Tasmanians were instructed in reading and writing, Christianity and various ‘productive skills’ such as sewing clothes and farming. But they refused to learn. They became ever more melancholic, stopped having children, lost all interest in life, and finally chose the only escape route from the modern world of science and progress – death. Alas,

Most disconcerting of all were those experiences in which the patient's consciousness appeared to expand beyond the usual boundaries of the ego and explore what it was like to be other living things and even other objects. For example, Grof had one female patient who suddenly became convinced she had assumed the identity of a female prehistoric reptile. She not only gave a richly detailed description of what it felt like to be encapsuled in such a form, but noted that the portion of the male of the species' anatomy she found most sexually arousing was a patch of colored scales on the side of its head. Although the woman had no prior knowledge of such things, a conversation Grof had with a zoologist later confirmed that in certain species of reptiles, colored areas on the head do indeed play an important role as triggers of sexual arousal. Patients were also able to tap into the consciousness of their relatives and ancestors. One woman experienced what it was like to be her mother at the age of three and accurately described a frightening event that had befallen her mother at the time. The woman also gave a precise description of the house her mother had lived in as well as the white pinafore she had been wearing—all details her mother later confirmed and admitted she had never talked about before. Other patients gave equally accurate descriptions of events that had befallen ancestors who had lived decades and even centuries before. Other experiences included the accessing of racial and collective memories. Individuals of Slavic origin experienced what it was like to participate in the conquests of Genghis Khan's Mongolian hordes, to dance in trance with the Kalahari bushmen, to undergo the initiation rites of the Australian aborigines, and to die as sacrificial victims of the Aztecs. And again the descriptions frequently contained obscure historical facts and a degree of knowledge that was often completely at odds with the patient's education, race, and previous exposure to the subject. For instance, one uneducated patient gave a richly detailed account of the techniques involved in the Egyptian practice of embalming and mummification, including the form and meaning of various amulets and sepulchral boxes, a list of the materials used in the fixing of the mummy cloth, the size and shape of the mummy bandages, and other esoteric facets of Egyptian funeral services. Other individuals tuned into the cultures of the Far East and not only gave impressive descriptions of what it was like to have a Japanese, Chinese, or Tibetan psyche, but also related various Taoist or Buddhist teachings.

We have learned in the course of this investigation that the libido which builds up religious structures regresses in the last analysis to the mother, and thus represents the real bond through which we are connected with our origins. When the Church Fathers derive the word religio from religare (to reconnect, link back), they could at least have appealed to this psychological fact in support of their view.71 As we have seen, this regressive libido conceals itself in countless symbols of the most heterogeneous nature, some masculine and some feminine—differences of sex are at bottom secondary and not nearly so important psychologically as would appear at first sight. The essence and motive force of the sacrificial drama consist in an unconscious transformation of energy, of which the ego becomes aware in much the same way as sailors are made aware of a volcanic upheaval under the sea. Of course, when we consider the beauty and sublimity of the whole conception of sacrifice and its solemn ritual, it must be admitted that a psychological formulation has a shockingly sobering effect. The dramatic concreteness of the sacrificial act is reduced to a barren abstraction, and the flourishing life of the figures is flattened into two-dimensionality. Scientific understanding is bound, unfortunately, to have regrettable effects—on one side; on the other side abstraction makes for a deepened understanding of the phenomena in question. Thus we come to realize that the figures in the mythical drama possess qualities that are interchangeable, because they do not have the same “existential” meaning as the concrete figures of the physical world. The latter suffer tragedy, perhaps, in the real sense, whereas the others merely enact it against the subjective backcloth of introspective consciousness. The boldest speculations of the human mind concerning the nature of the phenomenal world, namely that the wheeling stars and the whole course of human history are but the phantasmagoria of a divine dream, become, when applied to the inner drama, a scientific probability. The essential thing in the mythical drama is not the concreteness of the figures, nor is it important what sort of an animal is sacrificed or what sort of god it represents; what alone is important is that an act of sacrifice takes place, that a process of transformation is going on in the unconscious whose dynamism, whose contents and whose subject are themselves unknown but become visible indirectly to the conscious mind by stimulating the imaginative material at its disposal, clothing themselves in it like the dancers who clothe themselves in the skins of animals or the priests in the skins of their human victims.

This symbolism may well have been based, originally, on some visionary experience, such as happens not uncommonly today during psychological treatment. For the medical psychologist there is nothing very lurid about it. The context itself points the way to the right interpretation. The image expresses a psychologem that can hardly be formulated in rational terms and has, therefore, to make use of a concrete symbol, just as a dream must when a more or less “abstract” thought comes up during the abaissement du niveau mental that occurs in sleep. These “shocking” surprises, of which there is certainly no lack in dreams, should always be taken “as-if,” even though they clothe themselves in sensual imagery that stops at no scurrility and no obscenity. They are unconcerned with offensiveness, because they do not really mean it. It is as if they were stammering in their efforts to express the elusive meaning that grips the dreamer’s attention.62 [316]       The context of the vision (John 3 : 12) makes it clear that the image should be taken not concretistically but symbolically; for Christ speaks not of earthly things but of a heavenly or spiritual mystery—a “mystery” not because he is hiding something or making a secret of it (indeed, nothing could be more blatant than the naked obscenity of the vision!) but because its meaning is still hidden from consciousness. The modern method of dream-analysis and interpretation follows this heuristic rule.63 If we apply it to the vision, we arrive at the following result: [317]       1. The MOUNTAIN means ascent, particularly the mystical, spiritual ascent to the heights, to the place of revelation where the spirit is present. This motif is so well known that there is no need to document it.64 [318]       2. The central significance of the CHRIST-FIGURE for that epoch has been abundantly proved. In Christian Gnosticism it was a visualization of God as the Archanthropos (Original Man = Adam), and therefore the epitome of man as such: “Man and the Son of Man.” Christ is the inner man who is reached by the path of self-knowledge, “the kingdom of heaven within you.” As the Anthropos he corresponds to what is empirically the most important archetype and, as judge of the living and the dead and king of glory, to the real organizing principle of the unconscious, the quaternity, or squared circle of the self.65 In saying this I have not done violence to anything; my views are based on the experience that mandala structures have the meaning and function of a centre of the unconscious personality.66 The quaternity of Christ, which must be borne in mind in this vision, is exemplified by the cross symbol, the rex gloriae, and Christ as the year.

May God’s people never eat rabbit or pork (Lev. 11:6–7)? May a man never have sex with his wife during her monthly period (Lev. 18:19) or wear clothes woven of two kinds of materials (Lev. 19:19)? Should Christians never wear tattoos (Lev. 19:28)? Should those who blaspheme God’s name be stoned to death (Lev. 24:10–24)? Ought Christians to hate those who hate God (Ps. 139:21–22)? Ought believers to praise God with tambourines, cymbals, and dancing (Ps. 150:4–5)? Should Christians encourage the suffering and poor to drink beer and wine in order to forget their misery (Prov. 31:6–7)? Should parents punish their children with rods in order to save their souls from death (Prov. 23:13–14)? Does much wisdom really bring much sorrow and more knowledge more grief (Eccles. 1:18)? Will becoming highly righteous and wise destroy us (Eccles. 7:16)? Is everything really meaningless (Eccles. 12:8)? May Christians never swear oaths (Matt. 5:33–37)? Should we never call anyone on earth “father” (Matt. 23:9)? Should Christ’s followers wear sandals when they evangelize but bring no food or money or extra clothes (Mark 6:8–9)? Should Christians be exorcising demons, handling snakes, and drinking deadly poison (Mark 16:15–18)? Are people who divorce their spouses and remarry always committing adultery (Luke 16:18)? Ought Christians to share their material goods in common (Acts 2:44–45)? Ought church leaders to always meet in council to issue definitive decisions on matters in dispute (Acts 15:1–29)? Is homosexuality always a sin unworthy of the kingdom of God (1 Cor. 6:9–10)? Should unmarried men not look for wives (1 Cor. 7:27) and married men live as if they had no wives (1 Cor. 7:29)? Is it wrong for men to cover their heads (1 Cor. 11:4) or a disgrace of nature for men to wear long hair (1 Cor. 11:14)? Should Christians save and collect money to send to believers in Jerusalem (1 Cor. 16:1–4)? Should Christians definitely sing psalms in church (Col. 3:16)? Must Christians always lead quiet lives in which they work with their hands (1 Thess. 4:11)? If a person will not work, should they not be allowed to eat (2 Thess. 3:10)? Ought all Christian slaves always simply submit to their masters (reminder: slavery still exists today) (1 Pet. 2:18–21)? Must Christian women not wear braided hair, gold jewelry, and fine clothes (1 Tim. 2:9; 1 Pet. 3:3)? Ought all Christian men to lift up their hands when they pray (1 Tim. 2:8)? Should churches not provide material help to widows who are younger than sixty years old (1 Tim. 5:9)? Will every believer who lives a godly life in Christ be persecuted (2 Tim. 3:12)? Should the church anoint the sick with oil for their healing (James 5:14–15)? The list of such questions could be extended.

So the Formula One driver has a dual status: he is both an automatic terminal of the most refined technical machinery, a technical operator, and he is the symbolic operator of crowd passions and the risk of death. The paradox is the same for the motor companies, caught as they are between investment and potlatch. Is all this a calculated — and hence rational — investment (marketing and advertising)? Have we here a mighty commercial operation, or is the company spending inordinate sums, far beyond what is commercially viable, to assuage a passion for prestige and charisma (there is also a manufacturers' world championship)? In this confrontation between manufacturers, isn't there an excessive upping of the stakes, a dizzying passion, a delirium? This is certainly the aspect which appeals, in the first instance, to the millions of viewers. In the end, the average TV viewer has doubtless never been aware that McLaren is a flagship for Honda. And I am not sure he or she is tempted to play the Formula One driver in ordinary life. The impact of Formula One lies, then, in the exceptional and mythic character of the event of the race and the figure of the driver, and not in the technical or commercial spin-offs. It is not clear why speed would be both severely limited and morally condemned in the public domain and, at the same time, celebrated in Formula One as never before, unless there is an effect of sublime compensation going on here. Formula One certainly serves to popularize the cult of the car and its use, but it does much more to maintain the passion for absolute difference — a fundamental illusion for all, and one which justifies all the excesses. In the end, however, hasn't it gone about as far as it can? Isn't it close to a final state, a final perfection, in which all the cars and drivers, given the colossal resources deployed, would, in a repetitive scenario, achieve the same maximum performance and produce the same pattern in each race? If Formula One were merely a rational, industrial performance, a test-bed for technical possibilities, we should have to predict that it would simply burn itself out. On the other hand, if Formula One is a spectacle, a collective, passionate (thoug h perfectly artificial) event, embracing the multiple screens of technological research, the living prosthesis of the driver, and the television screens into which the viewers project themselves, then it certainly has a very fine future. In a word, Formula One is a monster. Such a concentration of technology, money, ambition and prestige is a monster (as is the world of haute couture, which is equally abstract, and as far removed from real clothing as Formula One is from road traffic). Now, monsters are doomed to disappear, and we are afraid they might be disappearing. But we are not keen, either, to see them survive in a domesticated, routinized form. In an era of daily insignificance — including the insignificance of the car and all its constraints — we want at least to save the passion of a pure event, and exceptional beings who are permitted to do absolutely anything.

The word “empath” jumped up in my awareness a few years after I had already been in the States. When I first came across it, it felt so woo-woo and new-agey that the “normal” part of me balked at it. It was hard enough to own being a Highly Sensitive Person, words that had research backing them. But this empath thing, this was taking it even a step further. It veered off into ambiguous, questionable territory. In fact, when I had first stumbled across the word online, trying to find a way to understand a part of my sensitivity that being an HSP didn’t quite encapsulate, I hadn’t even thought that it could possibly have anything to do with me. But the more I listened to other people’s stories, the more I followed the breadcrumbs, the more it started feeling that although the words that people used to describe their empath experiences were foreign, what they were talking about was essentially my own experience. It was just that some of these people connected that experience to belief systems I didn’t always resonate with while some others wrapped up the word in explanations that felt like the making up of a false story. But slowly, I could see that at the heart of it, beyond the cloak of words, beyond the different interpretations that people gave, our experiences felt similar. Like these so-called empaths, I often felt flooded with other people’s feelings. Their curiosity, worry and frustration jumped out at me. This often made me feel like I was walking through emotional minefields or collecting new feelings like you would collect scraps of paper. Going back to India after moving to the States, each time, I was stuck by how much all the little daily interactions, packed tightly in one day, which were part of my parents’ Delhi household, affected me energetically. Living in suburban America, I had often found the quiet too much. Then, I had thought nostalgically about India. Weeks could pass here without anyone so much as ringing the bell to our house. But it seemed like I had conveniently forgotten the other side of the story, forgotten how overstimulating Delhi had always been for me. There was, of course, the familiar sensory overload all around -- the continuous honking of horns, the laborers working noisily in the house next door, the continuous ringing of the bell as different people came and went -- the dhobi taking the clothes for ironing, the koodawalla come to pick up the daily trash, the delivery boy delivering groceries from the neighborhood kiraana store. But apart from these interruptions, inconveniences and overstimulations, there was also something more. In Delhi, every day, more lives touched mine in a day than they did in weeks in America. Going back, I could see, clearly for the first time, how much this sensory overload cost me and how much other people’s feelings leaked into mine, so much so that I almost felt them in my body. I could see that the koodawalla, the one I had always liked, the one from some kind of a “lower caste,” had changed in these past few years. He was angry now, unlike the calm resignation, almost acceptance he had carried inside him before. His anger seemed to jump out at me, as if he thought I was part of a whole tribe of people who had kept people like him down for years, who had relegated him to this lower caste, who had only given him the permission to do “dirty,” degrading work, like collecting the trash.

The word “empath” jumped up in my awareness a few years after I had already been in the States. When I first came across it, it felt so woo-woo and new-agey that the “normal” part of me balked at it. It was hard enough to own being a Highly Sensitive Person, words that had research backing them. But this empath thing, this was taking it even a step further. It veered off into ambiguous, questionable territory.  In fact, when I had first stumbled across the word online, trying to find a way to understand a part of my sensitivity that being an HSP didn’t quite encapsulate, I hadn’t even thought that it could possibly have anything to do with me. But the more I listened to other people’s stories, the more I followed the breadcrumbs, the more it started feeling that although the words that people used to describe their empath experiences were foreign, what they were talking about was essentially my own experience. It was just that some of these people connected that experience to belief systems I didn’t always resonate with while some others wrapped up the word in explanations that felt like the making up of a false story. But slowly, I could see that at the heart of it, beyond the cloak of words, beyond the different interpretations that people gave, our experiences felt similar. Like these so-called empaths, I often felt flooded with other people’s feelings. Their curiosity, worry and frustration jumped out at me. This often made me feel like I was walking through emotional minefields or collecting new feelings like you would collect scraps of paper. Going back to India after moving to the States, each time, I was stuck by how much all the little daily interactions, packed tightly in one day, which were part of my parents’ Delhi household, affected me energetically. Living in suburban America, I had often found the quiet too much. Then, I had thought nostalgically about India. Weeks could pass here without anyone so much as ringing the bell to our house. But it seemed like I had conveniently forgotten the other side of the story, forgotten how overstimulating Delhi had always been for me.  There was, of course, the familiar sensory overload all around -- the continuous honking of horns, the laborers working noisily in the house next door, the continuous ringing of the bell as different people came and went -- the dhobi taking the clothes for ironing, the koodawalla come to pick up the daily trash, the delivery boy delivering groceries from the neighborhood kiraana store. But apart from these interruptions, inconveniences and overstimulations, there was also something more. In Delhi, every day, more lives touched mine in a day than they did in weeks in America. Going back, I could see, clearly for the first time, how much this sensory overload cost me and how much other people’s feelings leaked into mine, so much so that I almost felt them in my body. I could see that the koodawalla, the one I had always liked, the one from some kind of a “lower caste,” had changed in these past few years. He was angry now, unlike the calm resignation, almost acceptance he had carried inside him before. His anger seemed to jump out at me, as if he thought I was part of a whole tribe of people who had kept people like him down for years, who had relegated him to this lower caste, who had only given him the permission to do “dirty,” degrading work, like collecting the trash.

The "kindness of giving you a body" means that, at first, our bodies are not fully matured nor are our pleasant complexions. We started in the mother's womb as just an oval spot and oblong lump, and from there we developed through the vital essence of the mother's blood and flesh. We grew through the vital essence of her food while she endured embarrassment, pain, and suffering. After we were born, from a small worm until we were fully grown, she developed our body. The "kindness of undergoing hardships for you" means that, at first, we were not wearing any clothes with all their ornamentation, did not possess any wealth, and did not bring any provisions. We just came with a mouth and stomach-empty-handed, without any material things. When we came to this place where we knew no one, she gave food when we were hungry, she gave drink when we were thirsty, she gave clothes when we were cold, she gave wealth when we had nothing. Also, she did not just give us things she did not need. Rather, she has given us what she did not dare use for herself, things she did not dare eat, drink, or wear for herself, things she did not dare employ for the happiness of this life, things she did not dare use for her next life's wealth. In brief, without looking for happiness in this life or next, she nurtured her child. She did not obtain these things easily or with pleasure. She collected them by creating various negative karmas, by sufferings and hardships, and gave them all to the child. For example, creating negative karma: she fed the child through various nonvirtuous actions like fishing, butchering, and so forth. For example, suffering: to give to the child, she accumulated wealth by working at a business or farm and so forth, wearing frost for shoes, wearing stars as a hat, riding on the horse of her legs, her hem like a whip, giving her legs to the dogs and her face to the people. Furthermore, she loved the unknown one much more than her father, mother, and teachers who were very kind to her. She watched the child with eyes of love, and kept it warm in soft cloth. She dandled the child in her ten fingers, and lifted it up in the sky. She called to it in a loving, pleasant voice, saying, "Joyful one, you who delight Mommy. Lu, lu, you happy one," and so forth. The "kindness of giving you life" means that, at first, we were not capable of eating with our mouth and hands nor were we capable of enduring all the different hardships. We were like feeble insects without strength; we were just silly and could not think anything. Again, without rejection, the mother served us, put us on her lap, protected us from fire and water, held us away from precipices, dispelled all harmful things, and performed rituals. Out of fear for our death or fear for our health, she did divinations and consulted astrologers. Through many ritual ceremonies and many other different things, in inconceivable ways, she protected the life of her child. The "kindness of showing you the world" means that, at first, we did not come here knowing various things, seeing broadly, and being talented. We could only cry and move our legs and hands. Other than that, we knew nothing. The mother taught us how to eat when we did not know how. She taught us how to wear clothes when we did not know how. She taught us how to walk when we did not know how. She taught us how to talk when we did not know how to say "Mama," or "Hi," and so forth. She taught us various skills, creative arts, and so forth. She tried to make us equal when we were unequal, and tried to make the uneven even for us. Not only have we had a mother in this lifetime, but from beginningless samsara she served as a mother countless times.