Colour Changing People Quotes

People’s lives never stay the same colour forever. There are times when the colour of life changes completely.

Not seeing race does little to deconstruct racist structures or materially improve the conditions which people of colour are subject to daily. In order to dismantle unjust, racist structures, we must see race. We must see who benefits from their race, who is disproportionately impacted by negative stereotypes about their race, and to who power and privilege is bestowed upon - earned or not - because of their race, their class, and their gender. Seeing race is essential to changing the system.

I know you may not be able to hear anything now, even if you try, but please don't give up. I fee sure that one day you will find whatever it is you seek, and that the spark that leads to it will come from hearing some kind of voice. People's lives never stay the same colour forever. There are times when the colour of life changes completely.

At this point I reveal myself in my true colours, as a stick-in-the-mud. I hold a number of beliefs that have been repudiated by the liveliest intellects of our time. I believe that order is better than chaos, creation better than destruction. I prefer gentleness to violence, forgiveness to vendetta. On the whole I think that knowledge is preferable to ignorance, and I am sure that human sympathy is more valuable than ideology. I believe that in spite of the recent triumphs of science, men haven't changed much in the last two thousand years; and in consequence we must still try to learn from history. History is ourselves. I also hold one or two beliefs that are more difficult to put shortly. For example, I believe in courtesy, the ritual by which we avoid hurting other people's feelings by satisfying our own egos. And I think we should remember that we are part of a great whole. All living things are our brothers and sisters. Above all, I believe in the God-given genius of certain individuals, and I value a society that makes their existence possible.

You really do love him, don’t you?” she said quietly. Vadim blinked, then looked to the side, without seeing colours and patterns, but it helped him find words. Speaking about love without cliché, without borrowing somebody else’s well-worn words that were too comfortable. "Dan changed me in ways that stripped away the man I wanted to be, and the man I was made to be, and the man I was expected to be. He skinned me alive, and left only…..somebody who….” He breathed but barely. “…can live and die now, like a human being, not an automation, not somebody else’s creation. Dan took my fear of death. I can’t die now. I know I’m immortal.” “Immortal?” she said quietly, sitting still. “Your soul? Your being?” “I don’t believe there’s anything like a soul. But I believe most people are asleep. They aren’t even aware what they are, or that they are alive. And we are all scared to die, so when it happens we scream for our mothers and clutch our guts because we’re scared. I’m not. I’m not afraid of death. The only thing I’m afraid of is losing Dan.” But if that happens, he thought, Dan might just keep the promise and kill him on the way out.

Sometimes I take my glasses off to see differently from other people. Colours and words swim into each other, meanings change on the page. In the distance, everything becomes a pastel blur. There is a kind of restfulness in not seeing well that the clear-sighted will never know.

They may not change your skins colour; they may not change your body odour; but once they can change your daily thoughts, they can influence your habits! Beware of evil companions!

I used to think they were grandfather clocks that had stopped ticking, that gathered dust and faded in colour each year. Like people who had neither a goal nor the will to change, whose lives had come to a grinding halt.

Many people lost their lives fighting for these rights - to vote, to be free, to work, to be able to get on the same bus as someone considered their superior. And it was the next generations who embedded these changes, who came to view women as equals to men, who came to understand that skin colour is of no relevance. Young people are the future. Without them, the world stands still.

White feminism is a politics that engages itself with myths such as 'I don't see race'. It is a politics which insists that talking about race fuels racism - thereby denying people of colour the words to articulate our existence. It's a politics that expects people of colour to quietly assimilate into institutionally racist structures without kicking up a fuss. It's a politics where people of colour are never setting the agenda. Instead, they are relegated to constantly reacting to things and frantically playing catch-up. A white-dominated feminist political consensus allows people of colour a place a the table if we're willing to settle for tokenism, but it clamps down if they attempt to create accountability for said consensus - let alone any structural change.

People complained of being tired, exhaustion, not realizing that this was put in them so they wouldn't do as many things. Such people railed against their fatigue-the ones who were determined to fix things. In order to stop them, the gods tired them out. The weariest people are being the most prevented. They are the most dangerous ones, who would change the world if they could. We know which people are threatening to the gods by how exhausted they feel all the time. Those who would not make as many fixes are not given as much fatigue. You know the gods consider you dangerous if you are tired all the time.

Teach your children this from a very early age: "Everybody in this world is different, you're going to meet people who don't look like you, think like you, or even feel like you. This world is filled with so many different colours and shapes, so many different thoughts and feelings. You should never expect anyone else to be the same as you and you should never expect yourself to be the same as anybody else. But everyone can have so much fun learning about each other and celebrating one another" and when you are all able to do this, the world will begin to change for the better.

How little I myself really need, when people leave me alone, with the intellectual powers at work serenely. The drops of falling water, a few wild flowers with their priceless fragrance, even a few tufts of half-dead leaves, changing colour in the quiet of a room that has but light and shadow in it…

People have seemed to her like coloured paper shapes, not real at all. At times a person will make eye contact with Marianne, a bus conductor or someone looking for change, and she’ll be shocked briefly into the realisation that this is in fact her life, that she is actually visible to other people. This feeling opens her to certain longings [...] But these fade away again quickly.

To begin with, there is the frightful debauchery of taste that has already been effected by a century of mechanisation. This is almost too obvious and too generally admitted to need pointing out. But as a single instance, take taste in its narrowest sense - the taste for decent food. In the highly mechanical countries, thanks to tinned food, cold storage, synthetic flavouring matters, etc., the palate it almost a dead organ. As you can see by looking at any greengrocer’s shop, what the majority of English people mean by an apple is a lump of highly-coloured cotton wool from America or Australia; they will devour these things, apparently with pleasure, and let the English apples rot under the trees. It is the shiny, standardized, machine-made look of the American apple that appeals to them; the superior taste of the English apple is something they simply do not notice. Or look at the factory-made, foil wrapped cheeses and ‘blended’ butter in an grocer’s; look at the hideous rows of tins which usurp more and more of the space in any food-shop, even a dairy; look at a sixpenny Swiss roll or a twopenny ice-cream; look at the filthy chemical by-product that people will pour down their throats under the name of beer. Wherever you look you will see some slick machine-made article triumphing over the old-fashioned article that still tastes of something other than sawdust. And what applies to food applies also to furniture, houses, clothes, books, amusements and everything else that makes up our environment. These are now millions of people, and they are increasing every year, to whom the blaring of a radio is not only a more acceptable but a more normal background to their thoughts than the lowing of cattle or the song of birds. The mechanisation of the world could never proceed very far while taste, even the taste-buds of the tongue, remained uncorrupted, because in that case most of the products of the machine would be simply unwanted. In a healthy world there would be no demand for tinned food, aspirins, gramophones, gas-pipe chairs, machine guns, daily newspapers, telephones, motor-cars, etc. etc.; and on the other hand there would be a constant demand for the things the machine cannot produce. But meanwhile the machine is here, and its corrupting effects are almost irresistible. One inveighs against it, but one goes on using it. Even a bare-arse savage, given the change, will learn the vices of civilisation within a few months. Mechanisation leads to the decay of taste, the decay of taste leads to demand for machine-made articles and hence to more mechanisation, and so a vicious circle is established.

Not seeing race does little to deconstruct racist structures or materially improve the conditions which people of colour are subject to daily. In order to dismantle unjust, racist structures, we must see race. We must see who benefits from their race, who is disproportionately impacted by negative stereotypes about their race, and to who power and privilege is bestowed upon – earned or not – because of their race, their class, and their gender. Seeing race is essential to changing the system.

People's lives never stay the same colour forever. There are times when the colour of life changes completely.

No doubt you are aware that the winds have colour... A record of this belief will be found in the literature of all ancient peoples. There are four winds and eight sub-winds each with its own colour. The wind from the east is a deep purple, from the south a fine shining silver. The north wind is a hard black and the west is amber. People in the old days had the power of perceiving these colours and could spend a day sitting quietly on a hillside watching the beauty of the winds, their fall and rise and changing hues, the magic of neighbouring winds when they are inter-weaved like ribbons at a wedding. It was a better occupation than gazing at newspapers. The sub-winds had colours of indescribable delicacy, a reddish-yellow half-way between silver and purple, a greyish-green which was related equally to black and brown. What could be more exquisite than a countryside swept lightly by cool rain reddened by the south-west breeze'.

But sometimes I do wonder if I'm love-blind the way some people are colour-blind, or most people are ghost-blind. If love (true or false, thick or thin, requited or un-) really is the only glue ever mortars our sad hearts' bricks together, and me not swift enough to recognize the label any time I happened to pass it by. Because: living is transience, after all--people aren't really permanent 'til they're dead, no matter what you might've felt for 'em beforehand. Always changing...

Conspiracy theories have long been used to maintain power: the Soviet leadership saw capitalist and counter-revolutionary conspiracies everywhere; the Nazis, Jewish ones. But those conspiracies were ultimately there to buttress an ideology, whether class warfare for Communists or race for Nazis. With today’s regimes, which struggle to formulate a single ideology – indeed, which can’t if they want to maintain power by sending different messages to different people – the idea that one lives in a world full of conspiracies becomes the world view itself. Conspiracy does not support the ideology; it replaces it. In Russia this is captured in the catchphrase of the country’s most important current affairs presenter: ‘A coincidence? I don’t think so!’ says Dmitry Kiselev as he twirls between tall tales that dip into history, literature, oil prices and colour revolutions, which all return to the theme of how the world has it in for Russia. And as a world view it grants those who subscribe to it certain pleasures: if all the world is a conspiracy, then your own failures are no longer all your fault. The fact that you achieved less than you hoped for, that your life is a mess – it’s all the fault of the conspiracy. More importantly, conspiracy is a way to maintain control. In a world where even the most authoritarian regimes struggle to impose censorship, one has to surround audiences with so much cynicism about anybody’s motives, persuade them that behind every seemingly benign motivation is a nefarious, if impossible-to-prove, plot, that they lose faith in the possibility of an alternative, a tactic a renowned Russian media analyst called Vasily Gatov calls ‘white jamming’. And the end effect of this endless pile-up of conspiracies is that you, the little guy, can never change anything. For if you are living in a world where shadowy forces control everything, then what possible chance do you have of turning it around? In this murk it becomes best to rely on a strong hand to guide you. ‘Trump is our last chance to save America,’ is the message of his media hounds. Only Putin can ‘raise Russia from its knees’. ‘The problem we are facing today is less oppression, more lack of identity, apathy, division, no trust,’ sighs Srdja. ‘There are more tools to change things than before, but there’s less will to do so.

The advantages of a hereditary Monarchy are self-evident. Without some such method of prescriptive, immediate and automatic succession, an interregnum intervenes, rival claimants arise, continuity is interrupted and the magic lost. Even when Parliament had secured control of taxation and therefore of government; even when the menace of dynastic conflicts had receded in to the coloured past; even when kingship had ceased to be transcendental and had become one of many alternative institutional forms; the principle of hereditary Monarchy continued to furnish the State with certain specific and inimitable advantages. Apart from the imponderable, but deeply important, sentiments and affections which congregate around an ancient and legitimate Royal Family, a hereditary Monarch acquires sovereignty by processes which are wholly different from those by which a dictator seizes, or a President is granted, the headship of the State. The King personifies both the past history and the present identity of the Nation as a whole. Consecrated as he is to the service of his peoples, he possesses a religious sanction and is regarded as someone set apart from ordinary mortals. In an epoch of change, he remains the symbol of continuity; in a phase of disintegration, the element of cohesion; in times of mutability, the emblem of permanence. Governments come and go, politicians rise and fall: the Crown is always there. A legitimate Monarch moreover has no need to justify his existence, since he is there by natural right. He is not impelled as usurpers and dictators are impelled, either to mesmerise his people by a succession of dramatic triumphs, or to secure their acquiescence by internal terrorism or by the invention of external dangers. The appeal of hereditary Monarchy is to stability rather than to change, to continuity rather than to experiment, to custom rather than to novelty, to safety rather than to adventure. The Monarch, above all, is neutral. Whatever may be his personal prejudices or affections, he is bound to remain detached from all political parties and to preserve in his own person the equilibrium of the realm. An elected President – whether, as under some constitutions, he be no more than a representative functionary, or whether, as under other constitutions, he be the chief executive – can never inspire the same sense of absolute neutrality. However impartial he may strive to become, he must always remain the prisoner of his own partisan past; he is accompanied by friends and supporters whom he may seek to reward, or faced by former antagonists who will regard him with distrust. He cannot, to an equal extent, serve as the fly-wheel of the State.

‘Paranoid’ went straight to number four in the British singles chart and got us on Top of the Pops – alongside Cliff Richard, of all people. The only problem was the album cover, which had been done before the name change and now didn’t make any sense at all. What did four pink blokes holding shields and waving swords have to do with paranoia? They were pink because that was supposed to be the colour of the war pigs. But without ‘War Pigs’ written on the front, they just looked like gay fencers. ‘They’re not gay fencers, Ozzy,’ Bill told me. ‘They’re paranoid gay fencers.’

It doesn't matter what age you are, what colour you are, or what race you are. As humans, we all want to be loved and appreciated for who we are. We have values and beliefs, and it is with these values and beliefs that we are different -- that life gets to be amazing. Never try to change people for who they are, appreciate them instead.

From birth to death and further on As we were born and introduced into this world, We had a gift hard to express by word And somewhere in our continuous road, It kind of lost it sense and turned. There was that time we sure remember, When everything was now and 'till forever Children with no worries and no regrets, The only goal was making a few friends. But later on everything has changed, By minds that had it all arranged To bring the people into stress, Into creating their own mess. We have been slaved by our own mind, Turned into something out of our kind Slowly faded away from the present time, Forced to believe in lies, in fights and crime. They made it clearly a fight of the ego, A never ending war that won't just go They made it a competitive game, To seek selfish materialistic fame. They turned us one against eachother, Man against man, brother against brother Dividing us by religion and skin color, Making us fight to death over a dollar. Making us lose ourselves in sadly thoughts, Wasting our days by living in the past Depressed and haunted by the memories, And yet still hoping to fly in our dreams. Some of us tried learning how to dance, Step after step, giving our soul a new chance Some of us left our ego vanish into sounds, Thus being aware of our natural bounce. Some tried expressing in their rhymes, The voice of a generation which never dies They reached eternity through poetry Leaving the teachings that shall fulfill the prophecy Others have found their way through spirituality, Becoming conscious of the human duality Seeking the spiritual enlightenment, Of escaping an ego-oriented fighting Science, philosophy, religion, Try to explain the human origin. Maybe changes are yet to come, And it shall be better for some Death's for the spirit not an end, But a relieving of the embodiment So I believe that furthermore, We'll understand the power of our soul But leaving behind all we know, And all that we might not yet know It all resumes to that certain truth, That we all seek to once conclude.

I know you may not be able to hear anything now, even if you try, but please don't give up. I feel sure that one day you will find whatever is it you seek, and that the spark that leads to it will come from hearing some kind of voice. People's lives never stay the same colour forever. There are times when the colour of life changes completely.

I know you may not be able to hear anything now, even if you try, but please don’t give up. I feel sure that one day you will find whatever it is you seek, and that the spark that leads to it will come from hearing some kind of voice. People’s lives never stay the same colour forever. There are times when the colour of life changes completely.

Patriotism,” said Lymond, “like honesty is a luxury with a very high face value which is quickly pricing itself out of the spiritual market altogether. [...] It is an emotion as well, and of course the emotion comes first. A child’s home and the ways of its life are sacrosanct, perfect, inviolate to the child. Add age; add security; add experience. In time we all admit our relatives and our neighbours, our fellow townsmen and even, perhaps, at last our fellow nationals to the threshold of tolerance. But the man living one inch beyond the boundary is an inveterate foe. [...] Patriotism is a fine hothouse for maggots. It breeds intolerance; it forces a spindle-legged, spurious riot of colour.… A man of only moderate powers enjoys the special sanction of purpose, the sense of ceremony; the echo of mysterious, lost and royal things; a trace of the broad, plain childish virtues of myth and legend and ballad. He wants advancement—what simpler way is there? He’s tired of the little seasons and looks for movement and change and an edge of peril and excitement; he enjoys the flowering of small talents lost in the dry courses of daily life. For all these reasons, men at least once in their lives move the finger which will take them to battle for their country.… “Patriotism,” said Lymond again. “It’s an opulent word, a mighty key to a royal Cloud-Cuckoo-Land. Patriotism; loyalty; a true conviction that of all the troubled and striving world, the soil of one’s fathers is noblest and best. A celestial competition for the best breed of man; a vehicle for shedding boredom and exercising surplus power or surplus talents or surplus money; an immature and bigoted intolerance which becomes the coin of barter in the markets of power— [...] These are not patriots but martyrs, dying in cheerful self-interest as the Christians died in the pleasant conviction of grace, leaving their example by chance to brood beneath the water and rise, miraculously, to refresh the centuries. The cry is raised: Our land is glorious under the sun. I have a need to believe it, they say. It is a virtue to believe it; and therefore I shall wring from this unassuming clod a passion and a power and a selflessness that otherwise would be laid unquickened in the grave. [...] “And who shall say they are wrong?” said Lymond. “There are those who will always cleave to the living country, and who with their uprooted imaginations might well make of it an instrument for good. Is it quite beyond us in this land? Is there no one will take up this priceless thing and say, Here is a nation, with such a soul; with such talents; with these failings and this native worth? In what fashion can this one people be brought to live in full vigour and serenity, and who, in their compassion and wisdom, will take it and lead it into the path?

It was suddenly clear to her that what mattered most was love—not necessarily romantic love, and that any pursuit would be hollow without it. Love gave a flat, black and white world colour, smell, taste, substance, and dimension. It was the antidote to the emotionless, goal-oriented rationality promoted by modern societies, where people planned, compartmentalised and manipulated their relationships. Love changed the motives and the intentions.

We don’t need to justify disability, gender, people of colour, and varied sexual orientations and identities. People just exist in real life. They don’t need to be explained or justified. Likewise, people do not need to be justified in books. They just exist. If we can even get used to the background, minor people to reflect reality, that would be an improvement towards changing the Strong Female Character into a strong character who happens to be female this time around.

Anyway, I have a new theory. Would you like to hear it? Ignore this paragraph if not. My theory is that human beings lost the instinct for beauty in 1976, when plastics became the most widespread material in existence. You can actually see the change in process if you look at street photography from before and after 1976. I know we have good reason to be sceptical of aesthetic nostalgia, but the fact remains that before the 1970s, people wore durable clothes of wool and cotton, stored drinks in glass bottles, wrapped food produce in paper, and filled their houses with sturdy wooden furniture. Now a majority of objects in our visual environment are made of plastic, the ugliest substance on earth, a material which when dyed does not take on colour but actually exudes colour, in an inimitably ugly way. One thing a government could do with my approval (and there aren’t many) would be to prohibit the production of each and every form of plastic not urgently necessary for the maintenance of human life. What do you think?

Back home, Connell's shyness never seemed like much of an obstacle to his social life, because everyone knew who he was already, and there was never any need to introduce himself or create impressions about his personality. If anything, his personality seemed like something external to himself, managed by the opinions of others, rather than anything he individually did or produced. Now he has a sense of invisibility, nothingness, with no reputation to recommend him to anyone. Though his physical appearance has not changed, he feels objectively worse-looking than he used to be. He has become self-conscious about his clothes. All the guys in his class wear the same waxed hunting jackets and plum-coloured chinos, not that Connell has a problem with people dressing how they want, but he would feel like a complete prick wearing that stuff. At the same time, it forces him to acknowledge that his own clothes are cheap and unfashionable. His only shoes are an ancient pair of Adidas trainers, which he wears everywhere, even to the gym.

There are four winds and eight sub-winds, each with its own colour. The wind from the east is a deep purple, from the south a fine shining silver. The north wind is a hard black and the west is amber. People in the old days had the power of perceiving these colours and could spend a day sitting quietly on a hillside watching the beauty of the winds, their fall and rise and changing hues, the magic of neighbouring winds when they are inter-weaved like ribbons at a wedding. It was a better occupation than gazing at newspapers.

I have spent these several days past, in reading and writing, with the most pleasing tranquility imaginable. You will ask, "How that can possibly be in the midst of Rome?" It was the time of celebrating the Circensian games; an entertainment for which I have not the least taste. They have no novelty, no variety to recommend them, nothing, in short, one would wish to see twice. It does the more surprise me therefore that so many thousand people should be possessed with the childish passion of desiring so often to see a parcel of horses gallop, and men standing upright in their chariots. If, indeed, it were the swiftness of the horses, or the skill of the men that attracted them, there might be some pretence of reason for it. But it is the dress they like; it is the dress that takes their fancy. And if, in the midst of the course and contest, the different parties were to change colours, their different partisans would change sides, and instantly desert the very same men and horses whom just before they were eagerly following with their eyes, as far as they could see, and shouting out their names with all their might. Such mighty charms, such wondrous power reside in the colour of a paltry tunic! And this not only with the common crowd (more contemptible than the dress they espouse), but even with serious-thinking people. When I observe such men thus insatiably fond of so silly, so low, so uninteresting, so common an entertainment, I congratulate myself on my indifference to these pleasures: and am glad to employ the leisure of this season upon my books, which others throw away upon the most idle occupations.

Sometimes people ask me, Why flowers, Ella? The truth is I cannot remember when life, for me, wasn’t about flowers. Right from when I was tiny and I used to collect wild flowers on walks with my gran, mesmerised by the colours and the scents and the way you could make the whole impact and mood change by combining them in different ways. The simple, joyful sunburst of a huge fistful of primroses, then the softening and mellowing effect if you added in just a few bluebells for the surprise, the contrast. The hint of the Mediterranean, with the blue and the yellow together.

When I confronted my own racism for the first time, and acknowledged my privilege, I was further empowered to discover my self. Confronting one aspect of self meant unravelling a whole constellation of other parts too. As I was following one thread, it led me to the next. Eventually, embracing my sexuality stood shoulder to shoulder with my political views on the rights of peoples of colour, trans rights, climate change, animal cruelty, disability, women’s rights and voices, treatment of arts, education, youth and the elderly. Standing up in my bisexuality meant confronting all parts of humanity in my self.

Just like a house we are the doorkeepers to our own beings. We allow who or what comes in and out. It doesn’t have be solely in the house but also outside outside our houses, our yards, our gardens most importantly. If someone or yourself, waters your garden with hot water, it is likely that your garden changes. From colour, the vivrance, to it being able to rebuild trust with you. It will no longer grow or give you the fruits you expect, the only fruit you’ll get is failure and disappointment. Because you allowed someone else into your identity, you allowed something to steal your soul, your breath and voice which made you into a whole.

The consequences of the regulation regarding the use of footpaths were rather serious for me. I always went out for a walk through President Street to an open plain. President Kruger’s house was in this street – a very modest, unostentatious building, without a garden and not distinguishable from other houses in its neighbourhood. The houses of many of the millionaires in Pretoria were far more pretentious, and were surrounded by gardens. Indeed President Kruger’s simplicity was proverbial. Only the presence of a police patrol before the house indicated that it belonged to some official. I nearly always went along the footpaths past this patrol without the slightest hitch or hindrance. Now the man on duty used to be changed from time to time. Once one of these men, without giving me the slightest warning, without even asking me to leave the footpath, pushed and kicked me into the street. I was dismayed. Before I could question him as to his behaviour, Mr Coates, who happened to be passing the spot on horseback, hailed me and said: ‘Gandhi, I have seen everything. I shall gladly be your witness in court if you proceed against the man. I am very sorry you have been so rudely assaulted.’ ‘You need not be sorry,’ I said. ‘What does the poor man know? All coloured people are the same to him. He no doubt treats Negroes just as he has treated me. I have made it a rule not to go to court in respect of any personal grievance. So I do not intend to proceed against him.’ ‘That is just like you,’ said Mr Coates, ‘but do think it over again. We must teach such men a lesson.’ He then spoke to the policeman and reprimanded him. I could not follow their talk, as it was in Dutch, the policeman being a Boer. But he apologized to me, for which there was no need. I had already forgiven him. But I never again went through this street. There would be other men coming in this man’s place and, ignorant of the incident, they would behave likewise. Why should I unnecessarily court another kick? I therefore selected a different walk. The incident deepened my feeling for the Indian settlers. I discussed with them the advisability of making a test case, if it were found necessary to do so, after having seen the British Agent in the matter of these regulations. I thus made an intimate study of the hard condition of the Indian settlers, not only by reading and hearing about it, but by personal experience. I saw that South Africa was no country for a self-respecting Indian, and my mind became more and more occupied with the question as to how this state of things might be improved.

Inner Architecture is the skill of crafting your soul into a place so real and so tangible that you step into this area every time you look into your own eyes and other people step into this place every time they encounter you. What kind of place are you? What are the smells, sounds, colours? What kind of people can access this place and how do they get there? How does this place feel to all those who step into it? How does it feel to you? Is there food? What kind of food? What does the food taste like and what does it do for you? Each person is a place. It is not a matter of asking "what kind of person am I?",rather, it is a matter of asking, "what place am I?

White feminism is a politics that engages itself with myths such as ‘I don’t see race’. It is a politics which insists that talking about race fuels racism – thereby denying people of colour the words to articulate our existence. It’s a politics that expects people of colour to quietly assimilate into institutionally racist structures without kicking up a fuss. It’s a politics where people of colour are never setting the agenda. Instead, they are relegated to constantly reacting to things and frantically playing catch-up. A white-dominated feminist political consensus allows people of colour a place at the table if we’re willing to settle for tokenism, but it clamps down if they attempt to create accountability for said consensus – let alone any structural change.

wedding rings’, a safe adventure that united all newcomers. These were young families no longer fearful of getting into debt: avid consumers since they possessed almost nothing; children of poor Irish, Italian, Jewish and other immigrants convinced that all their dreams for the future were about to come true. Levittown and communities like it nurtured a social change that was to turn traditional America on its head: the start of the move to the suburbs, the end of the old city and the old countryside. Another beginning, an elderly American once told me, was the advent of new cars. For him it all started with the cars, or rather their colours. He traced it back to the autumn of 1954, when he noticed people thronging in front of local car showrooms. Something extraordinary was

Nick,' he corrected quietly. 'As to your emotions, they show in your face, in those amazing eyes. One day soon those eyes will change colour and glow for me.' 'They already have done,' Joanna snapped, rage surfacing. 'I never liked you, Mr Martella, and now I can only think I hate you. If I should ever know that you're coming here again I'll make quite sure I'm a long way off!' He took one menacing step towards her and Joanna backed away, her expression of loathing making his face harden frighteningly. 'I will not touch you,' he grated angrily. 'I will merely tell you this: J leave for America tomorrow. I shall be there for two months. When I return I intend to come for you.' The thought of people in the house left Joanna's head entirely. Her hands clenched at her sides and her considerable temper surfaced over grief, fear and utter bewilderment. 'If you were the last man in the universe I wouldn't consent to be near you!' she shouted. 'You've taken away everything I've ever wanted. You've even sneaked up and taken my father. Now I can never go to Santa Marta again!' 'I know you love the island,' he said with surprising quiet. 'Your father told me. We will live there and you will see your father whenever you care to walk down the beach to his house.' 'I'll see him when he comes over to England,' Joanna corrected bitterly. 'One thing is for sure, though: after today I'll never see you again! Forget the mad idea about me, Mr Martella, because I'd rather die!' 'You will not die, Joanna,' he said silkily, 'unless it is the small death that lovers die in each other's arms. And I intend to be your lover. In two months I will be back.

In Cootamundra the station was quiet. Tina looked around but before she could see anyone she saw the poster on the wall. Lockie saw it too. It stopped him mid-stride. It was surrounded by For Sale notices and babysitting flyers.Over the months it could have become covered over as hope was lost but it hadn’t been. Right in the middle, with some clear space around it, was the colour poster of a blue-eyed boy. His head was covered in golden curls and he had a deep dimple on his right cheek. His face had been enlarged so that every freckle could be counted. He was Lachlan Williams and in this town they were still looking for him. He looked nothing like the pale, skinny boy Tina was with. Underneath the picture were the words - Missing:Lachlan Williams Aged 8 Disappeared from the Easter Show April 2010. If you have any information please contact...There were a whole lot of numbers and a website address. Lockie stared at the poster for a minute. He pushed his hood back down and ran his hand over his brush-cut blond hair. ‘What—’ Tina began. ‘He shaved it,’ said Lockie before she could complete the question. ‘Every few weeks, when it got longer, he would shave it again.’ His voice was two hundred years old.Tina saw her hand on the poker and felt a surge of triumph at what she had done. Some people just deserved to die. It wasn’t a nice thought but it was true. You couldn’t change someone who was fundamentally evil. Of everything Lockie must have suffered, and Tina could not even wrap her mind around what he must have gone through, the shaving of his head seemed somehow the worst. The uniform had changed who Lockie was. He was a golden boy with golden curls and the uniform had taken the gold from him. Lockie looked nothing like the poster. His face was all angles and his smile was lost. He hadn’t needed to conceal himself beneath a hood. No one would have recognised him anyway.

It is over. The long Occupation that created Israeli generations born in Israel and not knowing another ‘homeland’ created at the same time generations of Palestinians strange to Palestine; born in exile and knowing nothing of the homeland except stories and news. Generations who posses an intimate knowledge of the streets of faraway exiles, but not of their own country. Generations that never planted or built or made their small human mistakes in their own country. Generations that never saw our grandmothers quarter in front of the ovens to present us with a loaf of bread to dip in olive oil, never saw the village preacher in his headdress and Azhari piety hiding in a cave to spy on the girls and the women of the village when they took of their clothes and bathed, naked, in the pool of ‘Ein al-Deir. The Occupation has created generations without a place whose colours, smell, and sounds they can remember; a first place that belongs to them, that they can return to in their memories in their cobbled-together exiles. There is no childhood bed for them to remember, a bed on which they forgot a soft cloth doll, or whose white pillows - once the adults had gone out of an evening were their weapons in a battle that had them shirking with delight. This is it. The Occupation has created generations of us that have to adore an unknown beloved; distant, difficult, surrounded by guards, by walls, by nuclear missiles, by sheer terror. The long Occupation has succeeded in changing us from children of Palestine to children of the idea of Palestine. I have always believed that it is in the interests of an occupation, any occupation, that the homeland should be transformed in the memory of its people into a bouquet of ’symbols’. Merely symbols, they will not allow us to develop our village so that it shares features with the city, or to move without city into a contemporary space. The Occupation forced us to remain with the old. That is its crime. It did not deprive us of the clay ovens of yesterday, but of the mystery of what we could invent tomorrow.

Sorry,’ said Harry nervously. ‘I – I didn’t know the time had been changed.’ ‘That is not the Wizengamot’s fault,’ said the voice. ‘An owl was sent to you this morning. Take your seat.’ Harry dropped his gaze to the chair in the centre of the room, the arms of which were covered in chains. He had seen those chains spring to life and bind whoever sat between them. His footsteps echoed loudly as he walked across the stone floor. When he sat gingerly on the edge of the chair the chains clinked threateningly, but did not bind him. Feeling rather sick, he looked up at the people seated at the bench above. There were about fifty of them, all, as far as he could see, wearing plum-coloured robes with an elaborately worked silver ‘W’ on the left-hand side of the chest and all staring down their noses at him, some with very austere expressions, others looks of frank curiosity. In the very middle of the front row sat Cornelius Fudge, the Minister for Magic. Fudge was a portly man who often sported a lime-green bowler hat, though today he had dispensed with it; he had dispensed, too, with

Court was adjourned. As I was led to the police car, I briefly recognized the scent and colour of a summer’s evening. From the darkness of my moving prison, I rediscovered, one by one – as if arising from the depths of my weariness – all the familiar sounds of the city that I loved, and that particular moment of the day when I had sometimes felt happy. The shouts of the newspaper sellers in the calm night air, the last few birds in the town square, the people selling sandwiches, the creaking of the trams along the high bends of the city and the slight breeze from above before night suddenly falls over the port – to me, all these things merged to form the journey of a blind man, a journey I’d known so well before going to prison. Yes, this was the time of day when, a very long time ago, I had felt happy. A time when I could look forward to a night of peaceful sleep, devoid of dreams. But now, all that had changed; as I waited for the new day to dawn, I found myself back in my cell. It was as if the familiar paths etched in the summer skies could just as easily lead to prison as to innocent sleep.

A future marriage, or a past one, may be investigated and explained in terms of writing by one of its parties, but it is doubtful whether an existing marriage can ever be described directly in the first person and convey a sense of reality. Even those writers who suggest some of the substance of married life best, stylise heavily, losing the subtlety of the relationship at the price of a few accurately recorded, but isolated, aspects. To think at all objectively about one’s own marriage is impossible, while a balanced view of other people’s marriage is almost equally hard to achieve with so much information available, so little to be believed. Objectivity is not, of course, everything in writing; but, even after one has cast objectivity aside, the difficulties of presenting marriage are inordinate. Its forms are at once so varied, yet so constant, providing a kaleidoscope, the colours of which are always changing, always the same. The moods of a love affair, the contradictions of friendship, the jealousy of business partners, the fellow feeling of opposed commanders in total war, these are all in their way to be charted. Marriage, partaking of such – and a thousand more – dual antagonisms and participations, finally defies definition.

The lives of thousands of young Frenchmen were ready for this literary bath of blood and sentiment in the 1830's. Their fathers and grandfathers had had their romanticism in the raw: the drama of the French Revolution, the glamour of the Napoleonic campaigns in Europe and in Africa had filled their lives with colour; now the young people, listening with envy to reminiscence and tradition, knew they were living in a world that had become flat and dull. For the unshackling of the Revolution and the pageantry and devotion of the Empire had been succeeded by two colourless Bourbon kings, who had learned nothing from the times and were so stupid as to insist on absolutism without providing any splendour to justify it; and when their line was expelled in a minor revolution in 1830 they were replaced by their even more colourless cousin, Louis Philippe of Orleans, a constitutional monarch whose virtue was that he was more bourgeois than the bourgeois and whom the newspapers caricatured unendingly, strolling with his family past the shops he owned, carrying an umbrella under his arm. In placing him on the throne the French bourgeoisie consolidated the gains it had begun to make forty years before, and his prime minister gave the watchword of the day when he urged his fellow-citizens to make as much money as they possibly could. The French bourgeois — the revolutionaries of 1789, the conquerors of Europe under Napoleon — became rich, smug, tenacious, and fearful of change; and their children and grandchildren, the young men of Flaubert's generation, were raised in an atmosphere of careful, commercial materialism, of complete lack of interest in literature and the arts, and of complete distrust of impulse and imagination.

From the height we had now reached, the sea no longer appeared, as it did from Balbec, like an undulating range of hills, but on the contrary like the view, from a mountain-peak or from a road winding round its flank, of a blue-green glacier or a glittering plain situated at a lower level. The ripples of eddies and currents seemed to be fixed upon its surface, and to have traced there for ever their concentric circles; the enamelled face of the sea, imperceptibly changing colour, assumed towards the head of the bay, where an estuary opened, the blue whiteness of milk in which little black boats that did not move seemed entangled like flies. I felt that from nowhere could one discover a vaster prospect. But at each turn in the road a fresh expanse was added to it and when we arrived at the Douville toll-house, the spur of the cliff which until then had concealed from us half the bay receded, and all of a sudden I saw upon my left a gulf as profound as that which I had already had in front of me, but one that changed the proportions of the other and doubled its beauty. The air at this lofty point had a keenness and purity that intoxicated me. I adored the Verdurins; that they should have sent a carriage for us seemed to me a touching act of kindness. I should have liked to kiss the Princess. I told her that I had never seen anything so beautiful. She professed that she too loved this spot more than any other. But I could see that to her as to the Verdurins the thing that really mattered was not to gaze at the view like tourists, but to partake of good meals there, to entertain people whom they liked, to write letters, to read books, in short to live in these surroundings, passively allowing the beauty of the scene to soak into them rather than making it the object of their conscious attention.

There is a particular kind of pain, elation, loneliness, and terror involved in this kind of madness. When you’re high it’s tremendous. The ideas and feelings are fast and frequent like shooting stars, and you follow them until you find better and brighter ones. Shyness goes, the right words and gestures are suddenly there, the power to captivate others a felt certainty. There are interests found in uninteresting people. Sensuality is pervasive and the desire to seduce and be seduced irresistible. Feelings of ease, intensity, power, well-being, financial omnipotence, and euphoria pervade one’s marrow. But, somewhere, this changes. The fast ideas are far too fast, and there are far too many; overwhelming confusion replaces clarity. Memory goes. Humor and absorption on friends’faces are replaced by fear and concern. Everything previously moving with the grain is now against—you are irritable, angry, frightened, uncontrollable, and enmeshed totally in the blackest caves of the mind. You never knew those caves were there. It will never end, for madness carves its own reality. It goes on and on, and finally there are only others’ recollections of your behavior—your bizarre, frenetic, aimless behaviors—for mania has at least some grace in partially obliterating memories. What then, after the medications, psychiatrist, despair, depression, and overdose? All those incredible feelings to sort through. Who is being too polite to say what? Who knows what? What did I do? Why? And most hauntingly, when will it happen again? Then, too, are the bitter reminders—medicine to take, resent, forget, take, resent, and forget, but always to take. Credit cards revoked, bounced checks to cover, explanations due at work, apologies to make, intermittent memories (what did I do?), friendships gone or drained, a ruined marriage. And always, when will it happen again? Which of my feelings are real? Which of the me’s is me? The wild, impulsive, chaotic, energetic, and crazy one? Or the shy, withdrawn, desperate, suicidal, doomed, and tired one? Probably a bit of both, hopefully much that is neither. Virginia Woolf, in her dives and climbs, said it all: “How far do our feelings take their colour from the dive underground? I mean, what is the reality of any feeling?

can be horribly fallible, and is over-rated in courts of law. Psychological experiments have given us some stunning demonstrations, which should worry any jurist inclined to give superior weight to ‘eye-witness’ evidence. A famous example was prepared by Professor Daniel J. Simons at the University of Illinois. Half a dozen young people standing in a circle were filmed for 25 seconds tossing a pair of basketballs to each other, and we, the experimental subjects, watch the film. The players weave in and out of the circle and change places as they pass and bounce the balls, so the scene is quite actively complicated. Before being shown the film, we are told that we have a task to perform, to test our powers of observation. We have to count the total number of times balls are passed from person to person. At the end of the test, the counts are duly written down, but – little does the audience know – this is not the real test! After showing the film and collecting the counts, the experimenter drops his bombshell. ‘And how many of you saw the gorilla?’ The majority of the audience looks baffled: blank. The experimenter then replays the film, but this time tells the audience to watch in a relaxed fashion without trying to count anything. Amazingly, nine seconds into the film, a man in a gorilla suit strolls nonchalantly to the centre of the circle of players, pauses to face the camera, thumps his chest as if in belligerent contempt for eye-witness evidence, and then strolls off with the same insouciance as before (see colour page 8). He is there in full view for nine whole seconds – more than one-third of the film – and yet the majority of the witnesses never see him. They would swear an oath in a court of law that no man in a gorilla suit was present, and they would swear that they had been watching with more than usually acute concentration for the whole 25 seconds, precisely because they were counting ball-passes. Many experiments along these lines have been performed, with similar results, and with similar reactions of stupefied disbelief when the audience is finally shown the truth. Eye-witness testimony, ‘actual observation’, ‘a datum of experience’ – all are, or at least can be, hopelessly unreliable. It is, of course, exactly this unreliability among observers that stage conjurors exploit with their techniques of deliberate distraction.

...literature does its best to maintain that its concern is with the mind ; that the body is a sheet of plain glass through which the soul looks straight and clear, and, save for one or two passions such as desire and greed, is null , negligible and nonexistent. On the contrary, the very opposite is true. All day, all night the body intervenes; blunts or sharpens, colours or discolours, turns to wax in the warmth of June, hardens to tallow in the murk of February. The creature within can only gaze through the pane—smudged or rosy; it cannot separate off from the body like the sheath of a knife or the pod of a pea for a single instant; it must go through the whole unending procession of changes, heat and cold, comfort and discomfort, hunger and satisfaction, health and illness, until there comes the inevitable catastrophe; the body smashes itself to smithereens, and the soul (it is said) escapes. But of all this daily drama of the body there is no record. People write always about the doings of the mind; the thoughts that come to it; its noble plans; how it has civilised the universe. They show it ignoring the body in the philosopher's turret; or kicking the body, like an old leather football, across leagues of snow and desert in the pursuit of conquest or discovery. Those great wars which it wages by itself, with the mind a slave to it, in the solitude of the bedroom against the assault of fever or the oncome of melancholia, are neglected. Nor is the reason far to seek. To look these things squarely in the face would need the courage of a lion tamer; a robust philosophy; a reason rooted in the bowels of the earth. Short of these, this monster, the body, this miracle, its pain, will soon make us taper into mysticism, or rise, with rapid beats of the wings, into the raptures of transcendentalism. More practically speaking, the public would say that a novel devoted to influenza lacked plot; they would complain that there was no love in it—wrongly however, for illness often takes on the disguise of love, and plays the same odd tricks, investing certain faces with divinity, setting us to wait, hour after hour, with pricked ears for the creaking of a stair, and wreathing the faces of the absent (plain enough in health, Heaven knows) with a new significance, while the mind concocts a thousand legends and romances about them for which it has neither time nor liberty in health.

literature does itsnbest to maintain that its concern is with the mind ; that the body is a sheet of plain glass through which the soul looks straight and clear, and, save for one or two passions such as desire and greed, is null , negligible and nonexistent. On the contrary, the very opposite is true. All day, all night the body intervenes; blunts or sharpens, colours or discolours, turns to wax in the warmth of June, hardens to tallow in the murk of February. The creature within can only gaze through the pane—smudged or rosy; it cannot separate off from the body like the sheath of a knife or the pod of a pea for a single instant; it must go through the whole unending procession of changes, heat and cold, comfort and discomfort, hunger and satisfaction, health and illness, until there comes the inevitable catastrophe; the body smashes itself to smithereens, and the soul (it is said) escapes. But of all this daily drama of the body there is no record. People write always about the doings of the mind; the thoughts that come to it; its noble plans; how it has civilised the universe. They show it ignoring the body in the philosopher's turret; or kicking the body, like an old leather football, across leagues of snow and desert in the pursuit of conquest or discovery. Those great wars which it wages by itself, with the mind a slave to it, in the solitude of the bedroom against the assault of fever or the oncome of melancholia, are neglected. Nor is the reason far to seek. To look these things squarely in the face would need the courage of a lion tamer; a robust philosophy; a reason rooted in the bowels of the earth. Short of these, this monster, the body, this miracle, its pain, will soon make us taper into mysticism, or rise, with rapid beats of the wings, into the raptures of transcendentalism. More practically speaking, the public would say that a novel devoted to influenza lacked plot; they would complain that there was no love in it—wrongly however, for illness often takes on the disguise of love, and plays the same odd tricks, investing certain faces with divinity, setting us to wait, hour after hour, with pricked ears for the creaking of a stair, and wreathing the faces of the absent (plain enough in health, Heaven knows) with a new significance, while the mind concocts a thousand legends and romances about them for which it has neither time nor liberty in health.

But apparently it was the bed linen that changed her mind. Cool blue silk and cotton patchwork. When Dad laid the stitched pillowcase and duvet out for her on the sofa, the colours reminded her of something she’d never seen. She said to us, “Imagine everyone in the house—even people we don’t know—all wrapped up safe in blue, like fishes. What fun . . .

In the 1930s, Dr John Brinkley sold a ‘miracle cure’ for impotence. It involved transplanting goat testicles into men’s scrotums. The procedure didn’t work. Brinkley would usually operate drunk, and maimed and killed a lot of his patients. His medical license was revoked, and the authorities took out full page advertisements in the Journal of the American Medical Association, warning the public not to deal with him. None of this stopped Brinkley from becoming — for a time — one of America’s wealthiest and most loved men. He was able to do this because he built an audience of his own, and nurtured it carefully with entertaining stories. You see, Brinkley’s patients did not read the Journal of the American Medical Association. What they did do was listen to the several radio stations that Brinkley controlled. Every day, he would take to the airwaves and speak for hours on end to promote his goat gonad treatments. He’d tell colourful stories that chided impotent men, and cajoled their wives into buying his procedure. (His story is told in the book Charlatan, if you’re interested.) When you have an audience and you have stories that people want to hear, it’s very difficult to stop you. With an audience of your own, you can change things, you can sell things, you can get people to give you money to put goat parts in their testicles. If people want to hear from you, good luck to anybody who gets in your way.

At first I felt something like an oppressed anxiety when I was near the little sick girl, which later changed into pious and reverential awe in face of this dumb and strangely moving suffering. Whenever I saw her, an obscure sensation would arise in me that she must surely die. And then I grew afraid to look her in the face. Whenever I roamed the forests during the day, feeling so joyful in this solitude and peace, when I stretched out wearily on the moss and gazed for hours together into the bright, shimmering sky, into whose very depths one could see, when a strange and profound sense of joy thrilled me, I would suddenly think of the sick Maria - then I would get up and roam aimlessly about, overwhelmed by inexplicable thoughts and feel a dull pressure in my head and my heart which brought me to the verge of tears. At times when I walked in the evening along the dusty main street which was filled with the scent of the blossoming lime and watched whispering couples as they stood in the shadows of the trees; when I saw two people pressed close together as though they were one being, sauntering slowly beside the fountain as it quietly played in the moolight, and a feverish thrill of presentiment coursed through me as I thought of poor sick Maria; then I was seized by a quiet yearning for something inexplicable and all at once I saw myself strolling arm in arm with her in the shade of the fragrant lime trees. And a strange radiance shone from Maria's great dark eyes, and the moon made her slender little face appear still paler and more transparent. Then I fled upstairs into my attic, leaned against the window, looked up into the deep dark heavens where the stars appeared to have gone out and for hours abandoned myself to formless and confusing dreams until overcome by sleep. And yet - and yet I did not exchange so much as ten words with poor sick Maria. She never spoke. I would only sit at her side for hours gazing into her sick, suffering face, feeling ever and again that she must die. In the garden I lay in the grass and breathed in the fragrance of a thousand flowers; my eye was intoxicated by the gleaming colours of blossoms flooded with sunlight, and I listened too for the silence in the air above, interrupted only by the mating call of a bird. I sensed the ferment of the fruitful, torrid earth, that mysterious sound of ever-creative life. I could then darkly feel the greatness and beauty of life. Then it semed to me as if life belonged to me. But then my eye lit upon the bay-window of the house. I could see the sick Maria sitting there - silent and motionless and with closed eyes. And all my thinking was again drawn to the suffering of this being and remained there - became a painful but shyly conceded yearning which struck me as puzzling and confusing. And I left the garden timidly, silently, as though I had no right to linger in this temple.

In the past, one would have been arrested for wanting to leave. Now that nobody was stopping us from emigrating, we were no longer welcome on the other side. The only thing that had changed was the colour of the police uniforms. We risked being arrested not in the name of our own government but in the name of other states, those same governments who used to urge us to break free. The West had spent decades criticizing the East for its closed borders, funding campaigns to demand freedom of movement, condemning the immorality of states committed to restricting the right to exit. Our exiles used to be received as heroes. Now they were treated like criminals. Perhaps freedom of movement had never really mattered. It was easy to defend it when someone else was doing the dirty work of imprisonment. But what value does the right to exit have if there is no right to enter? Were borders and walls reprehensible only when they served to keep people in, as opposed to keeping them out? The border guards, the patrol boats, the detention and repression of immigrants that were pioneered in southern Europe for the first time in those years would become standard practice over the coming decades. The West, initially unprepared for the arrival of thousands of people wanting a different future, would soon perfect a system for excluding the most vulnerable and attracting the more skilled, all the while defending borders to “protect our way of life.” And yet, those who sought to emigrate did so because they were attracted to that way of life. Far from posing a threat to the system, they were its most ardent supporters.

The false biologism of white racial supremacy has been discredited, but most westerners are quite happy to abide by what seems to be a value-neutral distinction between ‘white people’ and ‘people of colour’. Consequently, we assume that any Englishman who becomes a ‘Mughal’ must be still, at his core, ‘white’, as if this is the one fundamental truth of his body that trumps its other attributes, including the unexpected changes it may have undergone in India.

There is a particular kind of pain, elation, loneliness, and terror involved in this kind of madness. When you’re high it’s tremendous. The ideas and feelings are fast and frequent like shooting stars, and you follow them until you find better and brighter ones. Shyness goes, the right words and gestures are suddenly there, the power to captivate others a felt certainty. There are interests found in uninteresting people. Sensuality is pervasive and the desire to seduce and be seduced irresistible. Feelings of ease, intensity, power, well-being, financial omnipotence, and euphoria pervade one’s marrow. But, somewhere, this changes. The fast ideas are far too fast, and there are far too many; overwhelming confusion replaces clarity. Memory goes. Humor and absorption on friends’ faces are replaced by fear and concern. Everything previously moving with the grain is now against—you are irritable, angry, frightened, uncontrollable, and enmeshed totally in the blackest caves of the mind. You never knew those caves were there. It will never end, for madness carves its own reality. It goes on and on, and finally there are only others’ recollections of your behavior—your bizarre, frenetic, aimless behaviors—for mania has at least some grace in partially obliterating memories. What then, after the medications, psychiatrist, despair, depression, and overdose? All those incredible feelings to sort through. Who is being too polite to say what? Who knows what? What did I do? Why? And most hauntingly, when will it happen again? Then, too, are the bitter reminders—medicine to take, resent, forget, take, resent, and forget, but always to take. Credit cards revoked, bounced checks to cover, explanations due at work, apologies to make, intermittent memories (what did I do?), friendships gone or drained, a ruined marriage. And always, when will it happen again? Which of my feelings are real? Which of the me’s is me? The wild, impulsive, chaotic, energetic, and crazy one? Or the shy, withdrawn, desperate, suicidal, doomed, and tired one? Probably a bit of both, hopefully much that is neither. Virginia Woolf, in her dives and climbs, said it all: “How far do our feelings take their colour from the dive underground? I mean, what is the reality of any feeling?

THERE is a place in front of the Royal Exchange where the wide pavement reaches out like a promontory. It is in the shape of a triangle with a rounded apex. A stream of traffic runs on either side, and other streets send their currents down into the open space before it. Like the spokes of a wheel converging streams of human life flow into this agitated pool. Horses and carriages, carts, vans, omnibuses, cabs, every kind of conveyance cross each other's course in every possible direction. Twisting in and out by the wheels and under the horses' heads, working a devious way, men and women of all conditions wind a path over. They fill the interstices between the carriages and blacken the surface, till the vans almost float on human beings. Now the streams slacken, and now they rush amain, but never cease; dark waves are always rolling down the incline opposite, waves swell out from the side rivers, all London converges into this focus. There is an indistinguishable noise—it is not clatter, hum, or roar, it is not resolvable; made up of a thousand thousand footsteps, from a thousand hoofs, a thousand wheels—of haste, and shuffle, and quick movements, and ponderous loads; no attention can resolve it into a fixed sound. Blue carts and yellow omnibuses, varnished carriages and brown vans, green omnibuses and red cabs, pale loads of yellow straw, rusty-red iron cluking on pointless carts, high white wool- packs, grey horses, bay horses, black teams; sunlight sparkling on brass harness, gleaming from carriage panels; jingle, jingle, jingle! An intermixed and intertangled, ceaselessly changing jingle, too,of colour; flecks of colour champed, as it were, like bits in the horses' teeth, frothed and strewn about, and a surface always of dark-dressed people winding like the curves on fast-flowing water. This is the vortex and whirlpool, the centre of human life today on the earth. Now the tide rises and now it sinks, but the flow of these rivers always continues. Here it seethes and whirls, not for an hour only, but for all present time, hour by hour, day by day, year by year.

James looked at the people around his table. He stared at each one of them as though he were looking at a magic-eye puzzle and he could see all of the different pieces and the colours but not beyond what was on the surface, and the more he tried, the depth, the revealing images, were kept away from him.

Millions wanted to see shows written, directed, and acted by people of colour telling stories about themselves. Duh.

There are a lot of mysteries in the universe, but there are no miracles. Miracles are said to be impossible events which become possible. Even for a change the Sun and Moon do not think of rising or setting in the opposite direction. The planets do not stop their revolution. If such a thing happens we can certainly call it a Miracle. We hear about so many miracles like dumb and deaf started speaking or some diseases getting cured miraculously. But do we hear about a person who lost his limbs in accident got it grown back? All so-called miracle happenings are physical and material possibilities. People do not go beyond reading the news in media. That’s why they become easy pray to those who make claims with ulterior motives. None of our five senses are fully reliable. They can be cheated. That’s why we are able to enjoy a Magician’s performance. But we can certainly trust our common-sense, in case if we have it. Universe is full of mysteries. Man has unravelled many mysteries through scientific enquiries and he continue to unravel mysteries. It is wiser to consider mysteries as mysteries instead of colouring or shadowing with some supernatural beliefs.

There isn't anything bad in eating an white ice cream it really doesn't matter is it in a pail or in a cornet. (You are now thinking... oh, oh, oh an ice cream, I can do one for you. I have loads of just come to "Where I live" and I can fill you with a lot of ice cream. You won't want to go home...). The banana eating, what's bad?? To go in a public and to eat one normal banana,... I'm talking about the fruit called banana which is yellow as an a colour... (O..., o..., (off I hate this moment as far as now when everything in your head is about sex and you just connect it), "I'm sure that you like it", I have one in my home and it's one large you will like it and in the end there is little suprise for the people with patience)... What's bad or awful to eat an a cucumber???? OFFF, OFF, OFF you just again did this you connected it with this... what's bad of choosing sour cream or milk? Off, off, again and again all the time with this pornography it's like it's planted in your mind, like a bomb and in replace of the time you connect everything with pussy and dick. One moment with your dick sperm making it as an a milk, sour cream, ice cream so many faces… Then you connect it and with banana because in reality the banana is kind of fruit which can be sucked so you put replace of banana, your dick... even when you write "woman eating banana" in the google engine it will show some kind a pornography. But why do you connect it?? Even with the pussy which cums, how woman touches it... WOW, WOW!

Although Diana has successfully shaken off the traditional image of the fairy-tale princess concerned exclusively with shopping and fashion it still colours the preconceptions of those she meets for the first time. She is used to being patronized. As she tells close friends: “It happens a lot. It’s interesting to see people’s reactions to me. They have one impression in mind and then, as they talk to me, I can see it changing.” At the same time her struggles within the royal family have made her realize that she must not hide behind the conventional mask of monarchy. The spontaneity, the tactile compassion and the generosity of spirit she displays in public are very genuine. It is not an act for public consumption. The Princess, who appreciates how the royal world anaesthetizes individuals from reality, is fiercely determined that her boys are prepared for the outside world in a way unknown to previous royal generations. Normally royal children are trained to hide their feelings and emotions from others, constructing a shield to deflect intrusive inquiry. Diana believes that William and Harry should be open and honest to the possibilities within themselves and the variety of approaches to understanding life. As she says: “I want to bring them up with security. I hug my children to death and get into bed with them at night. I always feed them love and affection, it’s so important.

Just when you thought change had happened, that acceptance and equal rights were the norm, a throwaway comment, or unguarded phrase revealed the truth – that some people’s prejudices were still hidden away. Scratch lightly and they would be revealed, sickening and abhorrent, running through them as deeply as bedrock and as eternal as the colour of their eyes.

since we all of us wonder about the exact same thing, nothing can ever change, because the thing itself is fixed in our memories like an image. The quality of the colours might change, but the image is a constant throughout our people’s history, and will continue to be. That, in essence, is the great span.

He said, Twenty years we've been independent of foreign rule, but things have remained the same for us. No, they've got much worse. At that time we used to be told that the sahebs are sucking our blood dry, the sahebs are taking our land away, our crops away, the sahebs have stolen all our possessions from us, but the sahebs have long gone now, why are things still the same? We're foolish, illiterate people, we can't read, we don't understand much, but we understand at least this: the bloodsuckers are still there, their skin colour has changed. That's the only change that has happened.

She was, in fact, unbuttoning the front of her dress. “Quite obviously, Citizen Sworbreck, I am tending to the needs of my children.” A murmur spread around the court as she undid her nursing corset and worked one breast out. Sworbreck glanced quickly away, colour spreading across his cheeks. Knowing him for a fool and coward, it was no surprise to discover he was also a prude. “I hardly think… this is the place—” “What better place?” She snapped her fingers for Freid to pass Ardee up to her. “The Great Change freed us all!” She settled her daughter on her breast and, heroic little thing, she set to feeding right away. “And yet ever since, I have received many lectures on the proper responsibilities of a Citizeness. Motherhood is always chief among them. Outside these very windows there is a statue several storeys high of Nature nourishing the young of the world. Should I reject her lesson? Should I abandon my responsibilities to my children simply because my life hangs in the balance? Should I reject the tenets of the Great Change, here at its very heart, in the Court of the People? No, Citizen Sworbreck, I refuse! I will nurture them until my dying breath.

Orpheus instead of Apollo. The ecastatic instead of the rational. Someone who changes form, changes colour, according to his surroundings. Someone who appeals to women. Because it is women who live closest to the ground. Someone who moves among the people, whom they can touch - put their hand into the side of, feel the wound, smell the blood.

These used to make me feel lonely, but they don’t anymore. They are all places of temporary existence – of waiting, coming and going – where you aren’t meant to stand still. In this city you’re supposed to keep moving, but I let myself be still. I go for long walks in the evening and watch other people in their private solitude. Everything around me is disappearing and reappearing at the same time and I will never be able to keep up, and for the moment I know that’s okay. I can’t stop the city from changing shape, but by writing things down – recipes, names, colours, Chinese characters – I can hold it still for a moment

Neemai wasn’t sure whether it was the beautiful sunset or the liveliness of the place that was warming a little fire in his heart. He even smiled at the kids as they started a row again, only to know that it wouldn’t last more than a minute. Neemai’s smile was unfeigned, unlike the ones he faked in the office. Perhaps Lady Destiny was watching him as an irony of fate, an ice cream rickshaw selling ‘Dinkum Ice Cream’ sounded a bell. The sound of the bell took his mindfulness away from the kids. He turned and looked at the ice cream rickshaw painted in red and yellow, immediately hit with the recollection of the school days. Just like the rest of the boys, he would save the change to buy the ice cream sticks. It was cheapest on the menu and tasted little better than flavoured ice, but the excitement of slurping the cola and orange sticks and laughing as each other’s lips got washed in the colours of the flavor was incomparable. The joy was simple, and absolute. Ice creams have brought more goodwill to the world than all the peace meetings, he thought musing at the delight that the ice cream rickshaw allured among the park people. There are certain things we become unconsciously aware of even when we are not looking at it. Everybody was aware of its presence, and like the sun that was going down, the ice cream rickshaw made its presence known.

Identifying as a woman of colour has been crucial in my understanding of structural politics in society. But this focus hasn't changed the plantation structure, the violence against black bodies and women's bodies. When we stake our primary claim on a racial identity, that identity can be used against us, to keep us in our category, to keep us divided. When we are so divided, it appears that it is impossible to address inequality, because it looks as though we're calling for "sameness" not equality. Which is, of course, not what we want at all.

Most importantly for me, historical accuracy also meant this could not be a story of only straight, white, nondisabled men. Crips, queers, women and other genders, and people of colour are an integral part of the history of Britain—we are embedded at every level of society, present during every change, and part of every problem and its solution. We are here now; we were there then. So we are in this story.

As we travelled from village to village, through the valleys with their bright streams, fields of golden maize and orchards of apricot trees it was impossible to imagine that one had stumbled into a wild garden of Eden whose people were miraculously preserved from the vileness of the twentieth century. Staying in a village for any length of time, one was drawn into another world of slow and subtle change, measurably by the colours of the corn and the height of the river, the rising of the sun and setting of the moon; a different universe whose inhabitants welcomed us with fear and kindness. But gradually the poverty, the primitive conditions and the drab monotony of an existence with nothing but the basic necessities had become oppresive. I felt like a traveller from the future, imprisoned in a present that was also the past remembered from a previous life.

I know you may not be able to hear anything now, even if you try, but please don't give up. I feel sure that one day you will find whatever it is you seek, and that the spark that leads to it will come from hearing some kind of voice. People's lives never stay the same colour forever. There are times when the colour of life changes completely.

know you may not be able to hear anything now, even if you try, but please don’t give up. I feel sure that one day you will find whatever it is you seek, and that the spark that leads to it will come from hearing some kind of voice. People’s lives never stay the same colour forever. There are times when the colour of life changes completely.

By this time, [Agrippa] had written his major work, the three-volume treatise On Occult Philosophy, although this had to wait more than twenty years for publication. It is a remarkable work for a man of twenty-four. He begins by stating clearly that magic is nothing to do with sorcery or the devil, but with various occult gifts—prophecy, second sight and so on. A typical chapter of the first volume is entitled ‘Of Light, Colours, Candles and Lamps, and to what Stars, Houses and Elements several Colours are ascribed.’ The ‘houses,’ of course, refers to the signs of the zodiac; each planet has two, one for the day and one for the night. But his central belief is stated at the beginning of the sixty-third chapter: ‘The fantasy, or imaginative power, has a ruling power over the passions of the soul, when these are bound to sensual apprehensions.’ That is to say, when my passions are bound up with physical things, rather than with ideas, my imagination begins to play a large part in my feelings. Some slight depression sends my spirits plummeting; I become a victim of a see-saw of emotion. The next sentence is slightly obscure, but expands this idea: ‘For [imagination] does, of its own accord, according to the diversity of the passions, first of all change the physical body with a sensible transmutation, by changing the accidents in the body, and by moving the spirit upward or downward, inward or outward…’ This is a remarkable sentence to have been written in 1510. It not only recognises the extent to which human beings, especially stupid ones, are the victims of auto-suggestion, but also that these moods affect the body directly. There is always present in hermetic literature this suggestion that man’s body is more dependent on his will than he ever realises. Agrippa goes on to point out that lovers can experience such a strong tie that they feel one another’s illnesses. People can die of sadness, when the will becomes inoperative. These doctrines of Agrippa might be compared with the assertion of Paracelsus, seven years his junior, that ‘Resolute imagination is the beginning of all magical operations,’ and that ‘It is possible that my spirit…through an ardent will alone, and without a sword, can stab and wound others.

People with strong feelings and of nervous temperament, for which one is no more responsible than for the colour of one's eyes, have things to fight against and to put up with, unknown to those of quiet equable dispositions, who are free from violent emotions, and have consequently no feeling of nerves -- still less, of irritable nerves. If I did not control mine they would be dreadful....One can overcome a great deal -- but -alter- one's self one cannot.... [Princess Alice, in a letter dated 24 September 1874]

Have we got a room for them?” “We have. But not here. On the kibbutz. A couple of their girls have taken them over. Reliable people. They will be right.” “They may well need be. Have we got time to get up this afternoon? What time is nightfall here?” “You’ve got two hours, Thomas.” “Not enough by the time we’ve changed into flying gear and got back here. Cockpit familiarisation only. How are you off for ground crew?” “Two flight sergeants and a sufficiency of aircraftmen of all grades. All of them have worked Hurricanes before. Three of them were with you, in fact, in the Desert. That’s one area in which we have not been let down. I have painted the planes up in three Flights, numbers and colours. Serial numbers are on as well. You are Red One, I presume?” “I am. Jack is Green One. Patrick Red Two. Michael, Blue Two.” “Got you. Let’s get you sitting in. We can get the belts right and adjust the seats. I’ll put a parachute pack in each.” The smell was immediately familiar – glycol and petrol predominating, a faint overlay of sweat. Thomas sat in and instinctively set the seat just so and twitched the belts exactly as he wanted them. He glanced at the controls and examined the screen in front of him for specks and cracks. “Flight! There’s a grease smear lower left and what looks like a row of paint specks across the right.” “Let me see… Got ‘em, sir! Balderstone, you ‘orrible object! You was told to clean the screen and polish it good!” “Told us to get it done afore us were finished, Sarge. Ain’t finished yet!” “You bloody well will be if this screen is not perfect one hour from now!” “Yes, Sarge.” “A useless object, sir, but he was a window cleaner before he got called up. One thing, the only thing, he can do, is clean a screen.” “Get him to work them all then, Flight. The screens must be spotless, you know that. A Me at two thousand yards looks like nothing more than a spot.” “Knows that, sir. Not to worry, sir. Mr Mason-Holmes a little bit new, is he, sir?” “Green as grass. Don’t worry about him. Either he’ll learn quickly or…” “Exactly, sir. He’ll be a veteran at the end of the week or we won’t have to concern ourselves about him.” Thomas nodded. They looked at Patrick and shrugged simultaneously. “Now then, sir. We have twelve ground crews exactly, one for each pilot, and likely one spare by the end of the week for rotation purposes.” “I’ll leave that with you, Flight. Don’t let your people get too tired. If needs be, I can ground

Thanks, Molly. It’s been a tough night. Some idiot’s started selling Metamorph-Medals. Just sling them around your neck and you’ll be able to change your appearance at will. A hundred thousand disguises, all for ten Galleons!’ ‘And what really happens when you put them on?’ ‘Mostly you just turn a fairly unpleasant orange colour, but a couple of people have also sprouted tentacle-like warts all over their bodies. As if St Mungo’s didn’t have enough to do already!’ ‘It sounds like the sort of thing Fred and George would find funny,’ said Mrs Weasley hesitantly. ‘Are you sure—?

A white-dominated feminist political consensus allows people of colour a place at the table if we’re willing to settle for tokenism, but it clamps down if they attempt to create accountability for said consensus – let alone any structural change.

What has changed since the collapse of Jim Crow has less to do with the basic structure of our society than with the language we use to justify it. In the era of colourblindness, it is no longer socially permissible to use race, explicitly, as a justification for discrimination, exclusion and social contempt. So we don't. Rather than rely on race, we use our criminal justice system to label people of colour 'criminals' and then engage in all the practices we supposedly left behind. Today it is perfectly legal to discriminate against criminals in nearly all the ways it was once legal to discriminate against African-Americans. Once you're labelled a felon, the old forms of discrimination, employment discrimination, housing discrimination, denial of the right to vote, denial of educational opportunity, denial of food stamps and other public benefits, and exclusion from jury service - are suddenly legal. As a criminal, you have scarcely more rights, and arguably less respect, than a black man living in Alabama at the height of Jim Crow. We have not ended racial caste in America; we have merely redesigned it.

The lights changed. She put the car into bottom gear, paused, then let in the clutch. It occurred to her as she did so that it was not only people’s physical reactions to those three colours that had become automatic but their mental ones as well. Red, yellow, green—frustration, hope, joy: a brand-new conditioned reflex. Give it a few more years to get established, and psychiatrists would be using coloured rays, projected in that sequence, for the treatment of melancholia; and to future generations green would no longer suggest envy, but freedom. In such haphazard ways are symbolisms born and reborn.

Id capitalism wanted people to express themselves. In fact, to express every conceivable side of themselves, and sides they’d never even dreamt of. Change your clothes, change your shoes, change your hair, change your hair colour, straighten your hair or curl your hair, or shave it all off. Who cares? – just so long as you keep changing it and paying a capitalist to do it for you. Buy a new TV, a new computer, a new cell phone, a new iPod. Buy endless gadgets and keep buying every upgrade. Just keep buying. Indulge yourself, treat yourself, pamper yourself. Buy, buy, buy. Try a new image. Keep rebranding yourself. Keep having makeovers – because then you need to buy a whole new set of goods to reflect your new self

I really believe that no matter how old people get, they tend to change in certain ways depending on how people treat them - they can change their colours.

This is going to be a very bad film. It will teach you nothing. You’ll wonder at the end where those few minutes of your life have gone. You’ll feel bitter, resentful and increasingly furious. Now, that’s a tiny example of what pessimism can do for you. It prepares you for the worst, reduces the tension of expectations, protects you from disappointment and might even make you laugh a bit. It should be a recipe for life. We live in an absurdly and painfully optimistic world. Mostly that’s the result of all the business out there trying to sell us things. And understandably, using cheerfulness to do it. And partly, it’s influence of technology, which is always getting better, colouring our view of life as a whole, which often isn’t improving. In the process we’ve lost sight of the wisdom of seeing the glass half empty. For centuries religions peddled dark messages. Buddhism told its followers that life was suffering. Christianity spoke of the fallen state of mankind and of the inevitability of earthly imperfection. It was helpful: it kept our expectations in check. The psychologist, William James, came up with an equation: Happiness equals expectations over reality. So, there are two ways to ensure contentment. Change reality or change expectations. Pessimists know to reduce the expectations. Good pessimists rehearse some key lessons to themselves every day. Life generally goes wrong. Everyone is worried and sad most of the time. It’s normal to have big regrets around careers. The only people we can think of as „normal” are people we don’t yet know very well. It’s hard to be happy for more than 15 minutes. Almost all your hopes are going to be dashed. Mediocrity is the norm. Today, however grim, will probably be one of those days you end up looking back on and wondering why you didn’t appreciate more fully. That’s how much worse it will eventually get. Don’t think of us pessimists as grim; the gap between what should be and what is can be filled with laughter, a generous laughter, but one of certainty that today will go wrong, tomorrow will probably be even worse, until the worst of all happens. But that’s ok.

Is the movie of your LIFE how you intended it to be? Do you feel you’re the star of your own movie, or is someone else – a celebrity, royalty, a privileged toff, a super rich person – always in the main shot? Are you an out-of-focus blur in the background? How close does your movie stick to the original script you intended for your life? If it’s nowhere near, isn’t it time to change the script or change your life? Become the star of your own movie, transform it into colour rather than the dull black and white it is now. Ask yourself – if the movie of your life was in a cinema, would you watch it? Would you want other people to see it? Would they walk out because it’s so boring? Even worse, would you walk out too and demand a refund?

We here meet a completely new conception of art; it is no longer a means towards an end, but an end in itself. At its origin, every form of spiritual endeavour is entirely determined by the useful purpose it serves, but such forms have the power and tendency to break free from their original purpose and make themselves independent; they become purposeless and to some extent autonomous. As soon as man feels secure and free from the immediate pressure of the struggle for life, he begins to play with the spiritual resources which he had originally developed as weapons and tools to aid him in his necessity. He begins enquiring into causes, seeking for explanations, researching into connections which have little or nothing to do with his struggle for life. Practical knowledge gives place to free enquiry, means for the mastery of nature become methods for discovering abstract truth. And thus art, originally a mere handmaid of magic and ritual, an instrument of propaganda and panegyric, a means to influence gods, spirits and men, becomes a pure, autonomous, ‘disinterested’ activity to some extent, practised for its own sake and for the beauty it reveals. In the same way, the commands and prohibitions, the duties and taboos, which were originally just expedients to make a common life in society possible, give rise to a doctrine of ethics that sets out to realize and perfect the moral personality. The Greeks were the first people to complete this transition from the instrumental to the ‘autonomous’ form of activity, whether in science, art or morality. Before them there was no free enquiry, no theoretical research, no rational knowledge and no art as we understand art—as an activity whose creations may always be considered and enjoyed as pure forms. This abandonment of the old view that art is only valuable and intelligible as a weapon in the struggle for life, in favour of a new attitude which treats it as mere play of line and colour, mere rhythm and harmony, mere imitation or interpretation of reality—this is the most tremendous change that has ever occurred in the whole history of art.

Such creatures were what they saw, because they now rigidly coded the neurons responsible for the sight. For humans too, the brain loses some of its unbounded intelligence whenever it perceives the universe across boundaries. That partial blindness remains inescapable without the ability to transcend. Impressions on our neurons are constantly being set for each of the senses, not just sight. Though we usually call the heavier impressions "stress," all impressions actually create some limitation. For illustrate: In the early 1980s, M.I.T. experts began studying how human hearing function. Hearing seems passive, but in fact every person listens quite selectively to the world and puts his own interpretation on the raw data that comes into his ears. (For example, a skilled singer hears pitch and harmony where a tone-deaf person hears noise.) One experiment involves people listening to fast, basic rhythms (1-2-3 and 1-2-3 and 1-2-3), and teaching them to hear the rhythm differently (1, 2, 3-and-l, 2, 3-and-l, 2). After the noises started to be interpreted distinctly, the participants indicated that the sounds became more vibrant and fresher. The experiment evidently had taught people to change their unseen limits somewhat. The really interesting result, however, was that when they went home these people found the colours seemed lighter, music sounded better, the taste of food immediately became more pleasant, and everyone around them seemed lovable. Just the slightest consciousness opening induced a change in reality. Meditation causes a bigger shift because it opens more channels of awareness and opens them to a deeper level. The shift does not separate us from the normal way we use our consciousness. Building borders will continue to be a fact of life. The twist provided by the rishis was to infuse this behavior with liberation, increasing it to a level which transcends the alienated ego's petty thoughts and desires. The ego typically has no choice but to actively waste life erecting one wall after another.

This work is not comfortable. Nor should it be. Some of what I will share will make you want to slam the book shut and you're probably going to hate me at times, but I urge you to keep going. Any pain and discomfort you feel is temporary and pales into comparison to what Black people and People of Colour often have to experience on a daily basis. On the other side of some of the most difficult realisations and exchanges with others, is huge transformation - that is where the work and change happens.

What is it like to fall in love? What does it feel like? It's this tingling sensation you feel, somewhere in the remotest corners of your stomach. The feeling that butterflies are dancing within you. The feeling that you never want to sleep again because reality finally feels better than any dream you've dreamt before. The feeling that all the colours all around you radiate a bit more than they did before and that your own radiance competes with all the colours all around you. The feeling that all the people all around you drink in this radiance, giving it back to you and that everything is ablaze with light and that everything fell into place and that everything will stay in this place. The feeling that your own happiness is intertwined with this significant other who suddenly found his way into your life. The feeling you feel within you whenever this significant other looks at you in this way, he doesn't look at anyone else. The feeling that you have already known this significant other for ages. The feeling that you waited for this significant other all your life. The feeling that you want to spend the rest of your days with this significant other. The feeling that you're not solely yourself and him not solely himself but that what has changed is bearing a name: we. We, together.

In the 1970s, Mumbai (then Bombay) was a whirl of motion, noise and colour. A million kirana stores lined the streets (this hasn’t changed much), with honking Ambassador cars, trolley buses and autos jockeying with cycles for space on the narrow roads. There was music, art, literature. People with big ideas and hopes for the future. Then, as now, the city was a crucible for a young entrepreneur with a dream. As a boy, I soaked in every aspect of vibrant Mumbai like my life depended on it. Back then, India was much more a manufacturing and agricultural economy, and I paid special attention to the economics of business—how family businesses

The children of immigrants have quietly assimilated to demands of colour-blindness, doing away with any evidence of our culture and heritage in an effort to fit in. We've listened to our socially conservative parents, and educated ourselves up to our eyeballs. We've kept our gripes to ourselves, and changed our appearance, names, accents and dress in order to fit in the status quo. We have bitten our tongues, exercised safe judgement, and tiptoed around white feelings in an effort to not rock the boat. We've been tolerant up to the point of not even mentioning race, lest we're accused of playing the race card.

When your mind and body are in harmony you can push yourself to your limits and beyond. Work hard to make them operate in unison, and you’ll soon see the benefits. When you’re struggling physically, it will affect you mentally. If your mind isn’t strong, your body will suffer. We are all a work in progress. None of us is perfect, none of us is the finished article. We all have so much space to grow and change. Embrace your potential, shrug off your fears and take another step towards becoming the best version of you. Your confidence should be based on what you know you’re capable of not the opinions of others. When you have internal confidence you’ll be more resilient, more willing to try new things, and you’ll be able to take whatever life throws at you in your stride. Confidence is not a natural trait. Confidence isn’t a quality that some people are born with and others aren’t. Everyone who is willing to put the right work in can become confident. Don’t wait for somebody else to tell you what you’re capable of; go out there straight away and prove it to yourself. You won’t become confident overnight. Nothing worth anything comes together instantly. You build your confidence step by step. No setback is ever final. The process of building your confidence slowly but surely can help us address those traumatic experiences in our past that are stopping us from enjoying our future. Imposter syndrome is forced on us by other people’s negativity. Fight back by reminding yourself of everything you’ve achieved and everything you’re capable of. Building your confidence isn’t the work of a day, it’s the work of a lifetime. If you rest on your laurels for too long, you’ll find that your confidence starts to ebb away. Never stop challenging yourself. If you’re feeling uncomfortable, you’re heading in the right direction. Don’t be a square peg in a round hole. When you suppress your instincts and personality to fit somebody else’s agenda, you’ll end up living a crushed, unsatisfying life. Your authentic self is precious. Guard it fiercely. Resist any attempts to make you go down paths you know aren’t right for you. There’s only one person whose opinion should matter: you. ‘Normal’ is a concept designed to make us conform. You should never forget that everybody’s ‘normal’ is different. So don’t let anybody persuade you otherwise. Pay attention to individuals, not identities. You should never make assumptions about somebody based on the colour of their skin, their gender or the faith they follow. Look past these to the person behind them. If you demand respect, you’ve got to give it too. If I need to explain this to you, I don’t think I can help you. Don’t live your life on default. Make the most of every day by following a sensible routine. Set up good habits when you’re young. The older you get, the harder it becomes to change the way you eat, sleep and – most importantly – exercise. You must constantly exercise your body and your mind. If you let one languish, you can be sure it will drag the other one down with it. Your body is the best guide there is to what it needs to function at its best level. Your body is constantly communicating with you. All you have to do is listen. Sleep isn’t an optional extra. Don’t make the mistake of thinking you can skip this crucial, irreplaceable chance to repair, restore and recover. Never pass the buck, never point the finger. If you’ve crashed and burned, you’ve got to front up and take responsibility. Blaming others might make you feel better in the short term, but it also means you’re never going to discover the amazing lessons that failure teaches us. One step back, two steps forward. You might think failures are the end of something. But it’s much better to think of them as steps on the way to success. Each failure brings your ultimate triumph a bit closer.No setback is ever final. Don’t let your failures define you.

The circumstances of life are only the bases or instruments of life: the fruition of life is not in retrospect, not in description of the instruments, but in expression of the spirit itself, to which those instruments may prove useful; as music is not a criticism of violins, but a playing upon them. This expression need not resemble its ground. Experience is diversified by colours that are not produced by colours, sounds that are not conditioned by sounds, names that are not symbols for other names, fixed ideal objects that stand for ever-changing material processes. The mind is fundamentally lyrical, inventive, redundant. Its visions are its own offspring, hatched in the warmth of some favourable cosmic gale. The ambient weather may vary, and these visions be scattered; but the ideal world they pictured may some day be revealed again to some other poet similarly inspired; the possibility of restoring it, or something like it, is perpetual. It is precisely because Shelley's sense for things is so fluid, so illusive, that it opens to us emotionally what is a serious scientific probability; namely, that human life is not all life, nor the landscape of earth the only admired landscape in the universe; that the ancients who believed in gods and spirits were nearer the virtual truth (however anthropomorphically they may have expressed themselves) than any philosophy or religion that makes human affairs the centre and aim of the world. Such moral imagination is to be gained by sinking into oneself, rather than by observing remote happenings, because it is at its heart, not at its fingertips, that the human soul touches matter, and is akin to whatever other centres of life may people the infinite.

People’s lives never stay the same colour forever. There are times when the colour of life changes completely