“
We were keeping our eye on 1984. When the year came and the prophecy didn't, thoughtful Americans sang softly in praise of themselves. The roots of liberal democracy had held. Wherever else the terror had happened, we, at least, had not been visited by Orwellian nightmares.
But we had forgotten that alongside Orwell's dark vision, there was another - slightly older, slightly less well known, equally chilling: Aldous Huxley's Brave New World. Contrary to common belief even among the educated, Huxley and Orwell did not prophesy the same thing. Orwell warns that we will be overcome by an externally imposed oppression. But in Huxley's vision, no Big Brother is required to deprive people of their autonomy, maturity and history. As he saw it, people will come to love their oppression, to adore the technologies that undo their capacities to think.
What Orwell feared were those who would ban books. What Huxley feared was that there would be no reason to ban a book, for there would be no one who wanted to read one. Orwell feared those who would deprive us of information. Huxley feared those who would give us so much that we would be reduced to passivity and egoism. Orwell feared that the truth would be concealed from us. Huxley feared the truth would be drowned in a sea of irrelevance. Orwell feared we would become a captive culture. Huxley feared we would become a trivial culture, preoccupied with some equivalent of the feelies, the orgy porgy, and the centrifugal bumblepuppy. As Huxley remarked in Brave New World Revisited, the civil libertarians and rationalists who are ever on the alert to oppose tyranny "failed to take into account man's almost infinite appetite for distractions." In 1984, Orwell added, people are controlled by inflicting pain. In Brave New World, they are controlled by inflicting pleasure. In short, Orwell feared that what we fear will ruin us. Huxley feared that what we desire will ruin us.
This book is about the possibility that Huxley, not Orwell, was right.
”
”
Neil Postman (Amusing Ourselves to Death: Public Discourse in the Age of Show Business)
“
False. Everything by which you have lived and live now is all a deception, a lie, concealing both life and death from you.
”
”
Leo Tolstoy (The Death of Ivan Ilych)
“
What Orwell feared were those who would ban books. What Huxley feared was that there would be no reason to ban a book, for there would be no one who wanted to read one. Orwell feared those who would deprive us of information. Huxley feared those who would give us so much that we would be reduced to passivity and egoism. Orwell feared that the truth would be concealed from us. Huxley feared the truth would be drowned in a sea of irrelevance. Orwell feared we would become a captive culture. Huxley feared we would become a trivial culture, preoccupied with some equivalent of the feelies, the orgy porgy, and the centrifugal bumblepuppy. As Huxley remarked in Brave New World Revisited, the civil libertarians and rationalists who are ever on the alert to oppose tyranny "failed to take into account man's almost infinite appetite for distractions."
In 1984, Huxley added, "people are controlled by inflicting pain. In Brave New World, they are controlled by inflicting pleasure. In short, Orwell feared that what we hate will ruin us. Huxley feared that what we love will ruin us".
”
”
Neil Postman (Amusing Ourselves to Death: Public Discourse in the Age of Show Business)
“
It is not necessary to conceal anything from a public insensible to contradiction and narcotized by technological diversions.
”
”
Neil Postman (Amusing Ourselves to Death: Public Discourse in the Age of Show Business)
“
She loved him. But he didn’t know how to love.
He could talk about love. He could see love and feel love. But he couldn’t give love.
He could make love. But he couldn’t make promises.
She had desperately wanted his promises.
She wanted his heart, knew she couldn’t have it so she took what she could get.
Temporary bliss. Passionate highs and lows. Withdrawal and manipulation.
He only stayed long enough to take what he needed and keep moving.
If he stopped moving, he would self-destruct.
If he stopped wandering, he would have to face himself.
He chose to stay in the dark where he couldn’t see.
If he exposed himself and the sun came out, he’d see his shadow.
He was deathly afraid of his shadow.
She saw his shadow, loved it, understood it. Saw potential in it.
She thought her love would change him.
He pushed and he pulled, tested boundaries, thinking she would never leave.
He knew he was hurting her, but didn’t know how to share anything but pain.
He was only comfortable in chaos. Claiming souls before they could claim him.
Her love, her body, she had given to him and he’d taken with such feigned sincerity, absorbing every drop of her.
His dark heart concealed.
She’d let him enter her spirit and stroke her soul where everything is love and sensation and surrender.
Wide open, exposed to deception.
It had never occurred to her that this desire was not love.
It was blinding the way she wanted him.
She couldn’t see what was really happening, only what she wanted to happen.
She suspected that he would always seek to minimize the risk of being split open, his secrets revealed.
He valued his soul’s privacy far more than he valued the intimacy of sincere connection so he kept his distance at any and all costs.
Intimacy would lead to his undoing—in his mind, an irrational and indulgent mistake.
When she discovered his indiscretions, she threw love in his face and beat him with it.
Somewhere deep down, in her labyrinth, her intricacy, the darkest part of her soul, she relished the mayhem.
She felt a sense of privilege for having such passion in her life.
He stirred her core.
The place she dared not enter.
The place she could not stir for herself.
But something wasn’t right.
His eyes were cold and dark.
His energy, unaffected.
He laughed at her and her antics, told her she was a mess.
Frantic, she looked for love hiding in his eyes, in his face, in his stance, and she found nothing but disdain.
And her heart stopped.
”
”
G.G. Renee Hill (The Beautiful Disruption)
“
From the onset of polio in 1921 until his death, Franklin, his family, his inner circle of advisers, and teams of physicians assiduously disguised the state of his health, promoting the fantasy of a robust leader who was always in excel- lent physical condition for a man his age. Severe heart disease was not admit- ted until twenty-five years after his death, and then only as part of a new and larger cover-up to conceal other severe medical problems. These deceptions still dominate the present-day narrative of Franklin’s health, especially so in his later years.
”
”
Steven Lomazow (FDR Unmasked: 73 Years of Medical Cover-ups That Rewrote History)
“
To grow up at all is to conceal the mass of internal scar tissue that throbs in our dreams.
”
”
Ernest Becker (The Denial of Death)
“
I speak now, Harry Potter, directly to you. You have permitted your friends to die for you rather than face me yourself. I shall wait for one hour in the Forbidden Forest. If, at the end of that hour, you have not come to me, have not given yourself up, then battle recommences. This time, I shall enter the fray myself, Harry Potter, and I shall find you, and I shall punish every last man, woman, and child who has tried to conceal you from me. One hour.
”
”
J.K. Rowling (Harry Potter and the Deathly Hallows (Harry Potter, #7))
“
The ethereal beauty of the female semblance conceals that they really are dangerous like a great white shark in the most peaceful and deep water.
(quote from the exhibit at the Cultural Museum)
”
”
Czon
“
I’ve decided being eaten alive by anything is my last choice of causes of death.” “What’s first choice?” “Kicking it at two hundred and twenty, minutes after being sexually satisfied by my thirty-five-year-old Spanish lover, and his twin brother.” “There’s something to be said for that,
”
”
J.D. Robb (Concealed in Death (In Death, #38))
“
Carry your sorrow inside you as the cloud conceals ruin and death like a deadly secret that is understood only when the storm breaks.
”
”
Alexandre Dumas (The Count of Monte Cristo)
“
You cut me,” he said. His voice was pleasant. British. Very ordinary. He looked at his hand with critical interest. “It might be fatal.”
Tessa looked at him with wide eyes. “Are you the Magister?”
He tilted his hand to the side. Blood ran down it, spattering the floor. “Dear me, massive blood loss. Death could be imminent.”
“Are you the Magister?”
“Magister?” He looked mildly surprised by her vehemence. “That means ‘master’ in Latin, doesn’t it?”
“I…” Tessa was feeling increasingly as if she were trapped in a strange dream. “I suppose it does.”
“I’ve mastered many things in life. Navigating the streets of London, dancing the quadrille, the Japanese art of flower arranging, lying at charades, concealing a highly intoxicated state, delighting young women with my charms…”
Tessa stared.
“Alas,” he went on, “no one has ever actually referred to me as ‘the master’, or ‘the magister’, either. More’s the pity…
”
”
Cassandra Clare (Clockwork Angel (The Infernal Devices, #1))
“
And it was as if fate had betrayed the soldier. In death it exposed to his enemies that poverty which in life he had perhaps concealed from his friends.
”
”
Stephen Crane (The Red Badge of Courage)
“
One hand planted on the top rail, slick from a recent rain, I swung my legs sideways, up and over. Home free.
Until my bottom foot clipped the post, and I spun as if caught in a crocodile’s death roll.
Good news? The spongy forest floor cushioned my fall.
Bad news? Momentum slammed my torso into a tree trunk. Couldn’t breathe.
But good news again. I’d rolled under a fat, bushy pine, which, along with the fading twilight, concealed my position. I heard the beast fly overhead in pursuit, taking out a few treetops on its way by.
Yeah, that was my plan all along. Man, I’m good. Except my body. It hurt.
”
”
A. Kirk (Demons at Deadnight (Divinicus Nex Chronicles, #1))
“
I like ass-watching.” Peabody settled herself in comfortably.“When I see one bigger than mine, it makes me feel good. When I see one smaller, it helps me resist eating a whole bunch of cookies. It’s a productive hobby, my ass-watching
”
”
J.D. Robb (Concealed in Death (In Death, #38))
“
Whether you are man or woman, rich or poor, dependent or free, happy or unhappy; whether you bore in your elevation the splendour of the crown or in humble obscurity only the toil and heat of the day; whether your name will be remembered for as long as the world lasts, and so will have been remembered as long as it lasted, or you are without a name and run namelessly with the numberless multitude; whether the glory that surrounded you surpassed all human description, or the severest and most ignominious human judgment was passed on you -- eternity asks you and every one of these millions of millions, just one thing: whether you have lived in despair or not, whether so in despair that you did not know that you were in despair, or in such a way that you bore this sickness concealed deep inside you as your gnawing secret, under your heart like the fruit of a sinful love, or in such a way that, a terror to others, you raged in despair. If then, if you have lived in despair, then whatever else you won or lost, for you everything is lost, eternity does not acknowledge you, it never knew you, or, still more dreadful, it knows you as you are known, it manacles you to yourself in despair!
”
”
Søren Kierkegaard (The Sickness Unto Death: A Christian Psychological Exposition for Upbuilding and Awakening)
“
In art, in history man fights his fears, he wants to live forever, he is afraid of death, he wants to work with other men, he wants to live forever. He is like a child afraid of death. The child is afraid of death, of darkness, of solitude. Such simple fears behind all the elaborate constructions. Such simple fears as hunger for light, warmth, love. Such simple fears behind the elaborate constructions of art. Examine them all gently and quietly through the eyes of a boy. There is always a human being lonely, a human being afraid, a human being lost, a human being confused. Concealing and disguising his dependence, his needs, ashamed to say: I am a simple human being in a too vast and complex world. Because of all we have discovered about a leaf...it is still a leaf. Can we relate to a leaf, on a tree, in a park, a simple leaf: green, glistening, sun-bathed or wet, or turning white because the storm is coming. Like the savage, let us look at the leaf wet or shining with sun, or white with fear of the storm, or silvery in the fog, or listless in too great heat, or falling in autumn, dying, reborn each year anew. Learn from the leaf: simplicity. In spite of all we know about the leaf: its nerve structure phyllome cellular papilla parenchyma stomata venation. Keep a human relation -- leaf, man, woman, child. In tenderness. No matter how immense the world, how elaborate, how contradictory, there is always man, woman, child, and the leaf. Humanity makes everything warm and simple. Humanity...
”
”
Anaïs Nin (Children of the Albatross (Cities of the Interior #2))
“
To put it more precisely, since language is by definition the expression of civilised man, violence is silent. Civilisation and language grew as though violence was something outside. But silence cannot do away with things that language cannot state. Violence is as stubbornly there just as much as death, and if language cheats to conceal universal annihilation, the placid work of time, language alone suffers, language is the poorer, not time and not violence.
”
”
Georges Bataille (Erotism: Death and Sensuality)
“
At that stage of my youth, death remained as abstract a concept as non-Euclidean geometry or marriage. I didn't yet appreciate its terrible finality or the havoc it could wreak on those who'd entrusted the deceased with their hearts. I was stirred by the dark mystery of mortality. I couldn't resist stealing up to the edge of doom and peering over the brink. The hint of what was concealed in those shadows terrified me, but I caught sight of something in the glimpse, some forbidden and elemental riddle that was no less compelling than the sweet, hidden petals of a woman's sex.
In my case - and, I believe, in the case of Chris McCandless - that was a very different thing from wanting to die.
”
”
Jon Krakauer (Into the Wild)
“
It is not necessary to conceal anything from a public insensible to contradiction and narcoticized by technological diversions
”
”
Neil Postman (Amusing Ourselves to Death: Public Discourse in the Age of Show Business)
“
We sleepwalkers of the day! We artists! We who conceal naturalness! We who are moon- and God-struck! We untiring wanderers, silent as death, on heights that we see not as heights but as our plains, as our safety.
”
”
Friedrich Nietzsche (The Gay Science: With a Prelude in Rhymes and an Appendix of Songs)
“
And what the hell does that even mean? Why would you serve food for thoughgs, and what kind of food? If you serve spinach, do you get healthy thoughts? If it's ice cream and candy, it is fun thoughts? Why do we say stupid things?
”
”
J.D. Robb (Concealed in Death (In Death, #38))
“
Real responsibility means doing what’s right, even when it’s hard.
”
”
J.D. Robb (Concealed in Death (In Death, #38))
“
Jesus, Peabody.” Amazed, Eve slid out into traffic. “You checked out her ass?” “I check out everyone’s ass. It’s a hobby.” “Get a new one. Like . . . bird-watching or something.” “Bird-watching? In New York?
”
”
J.D. Robb (Concealed in Death (In Death, #38))
“
They say time heals all wounds. I am still waiting…
”
”
Sarah Kleck (The Concealed (Lakewood, #1))
“
As always when she saw the kind and dreamy eyes of Dennis Mira, her heart gave a little tug. Just something about him, she thought, with his cardigans and mussed hair, bemused smile.
”
”
J.D. Robb (Concealed in Death (In Death, #38))
“
Walt Whitman (1819–1892). Leaves of Grass. 1900.
To You
WHOEVER you are, I fear you are walking the walks of dreams,
I fear these supposed realities are to melt from under your feet and hands;
Even now, your features, joys, speech, house, trade, manners, troubles, follies, costume, crimes, dissipate away from you,
Your true Soul and Body appear before me,
They stand forth out of affairs—out of commerce, shops, law, science, work, forms, clothes, the house, medicine, print, buying, selling, eating, drinking, suffering, dying.
Whoever you are, now I place my hand upon you, that you be my poem;
I whisper with my lips close to your ear,
I have loved many women and men, but I love none better than you.
O I have been dilatory and dumb;
I should have made my way straight to you long ago;
I should have blabb’d nothing but you, I should have chanted nothing but you.
I will leave all, and come and make the hymns of you;
None have understood you, but I understand you;
None have done justice to you—you have not done justice to yourself;
None but have found you imperfect—I only find no imperfection in you;
None but would subordinate you—I only am he who will never consent to subordinate you;
I only am he who places over you no master, owner, better, God, beyond what waits intrinsically in yourself.
Painters have painted their swarming groups, and the centre figure of all;
From the head of the centre figure spreading a nimbus of gold-color’d light;
But I paint myriads of heads, but paint no head without its nimbus of gold-color’d light;
From my hand, from the brain of every man and woman it streams, effulgently flowing forever.
O I could sing such grandeurs and glories about you!
You have not known what you are—you have slumber’d upon yourself all your life;
Your eye-lids have been the same as closed most of the time;
What you have done returns already in mockeries;
(Your thrift, knowledge, prayers, if they do not return in mockeries, what is their return?)
The mockeries are not you;
Underneath them, and within them, I see you lurk;
I pursue you where none else has pursued you;
Silence, the desk, the flippant expression, the night, the accustom’d routine, if these conceal you from others, or from yourself, they do not conceal you from me;
The shaved face, the unsteady eye, the impure complexion, if these balk others, they do not balk me,
The pert apparel, the deform’d attitude, drunkenness, greed, premature death, all these I part aside.
There is no endowment in man or woman that is not tallied in you;
There is no virtue, no beauty, in man or woman, but as good is in you;
No pluck, no endurance in others, but as good is in you;
No pleasure waiting for others, but an equal pleasure waits for you.
As for me, I give nothing to any one, except I give the like carefully to you;
I sing the songs of the glory of none, not God, sooner than I sing the songs of the glory of you.
Whoever you are! claim your own at any hazard!
These shows of the east and west are tame, compared to you;
These immense meadows—these interminable rivers—you are immense and interminable as they;
These furies, elements, storms, motions of Nature, throes of apparent dissolution—you are he or she who is master or mistress over them,
Master or mistress in your own right over Nature, elements, pain, passion, dissolution.
The hopples fall from your ankles—you find an unfailing sufficiency;
Old or young, male or female, rude, low, rejected by the rest, whatever you are promulges itself;
Through birth, life, death, burial, the means are provided, nothing is scanted;
Through angers, losses, ambition, ignorance, ennui, what you are picks its way.
”
”
Walt Whitman
“
Yeah, probably. Homicide: Our day starts when yours ends. Permanently.” “You should sew that on a pillow.
”
”
J.D. Robb (Concealed in Death (In Death, #38))
“
Cakes of rice are not a snack. I suspect them of evil deeds for this alone.
”
”
J.D. Robb (Concealed in Death (In Death, #38))
“
I steal one glance over my shoulder as soon as we are far from the foreboding luminance of the neon glow, and it is there that my stomach leaps into my throat. Squatting just shy of the light and partially concealed by the shade of an alley is a sinister silhouette beneath a crimson cowl, beaming a demonic smile which spans from cheek to swollen cheek.
”
”
Nathan Reese Maher
“
Courage
It is in the small things we see it.
The child's first step,
as awesome as an earthquake.
The first time you rode a bike,
wallowing up the sidewalk.
The first spanking when your heart
went on a journey all alone.
When they called you crybaby
or poor or fatty or crazy
and made you into an alien,
you drank their acid
and concealed it.
Later,
if you faced the death of bombs and bullets
you did not do it with a banner,
you did it with only a hat to
cover your heart.
You did not fondle the weakness inside you
though it was there.
Your courage was a small coal
that you kept swallowing.
If your buddy saved you
and died himself in so doing,
then his courage was not courage,
it was love; love as simple as shaving soap.
”
”
Anne Sexton
“
Parenthood always has its individual structure. And it’s a risky business. You do your best.
”
”
J.D. Robb (Concealed in Death (In Death, #38))
“
The face of the dead man was concealed, of course, our customs not being those of the south, where corpses are carried to the grave in open coffins, that they might – one last time before slipping into the pit – be warmed by the light of the sun.
”
”
Jan Neruda (Prague Tales (Central European Classics))
“
The prospect of an early death sits differently upon each person. In some it gifts maturity far outweighing their age and experience: calm acceptance blossoms into a beautiful nature and soft countenance. In others, however, it leads to the formation of a tiny ice flint in their heart. Ice that, though at times concealed, never properly melts.
Rose, though she would have liked to be one of the former, knew herself deep down to be one of the latter.
”
”
Kate Morton (The Forgotten Garden)
“
There is no moment in which we say good-bye, there is no finality as he slips into peacefulness, he simply leaves us, and though I seek courage when he passes I am weakened by tears, but I must hide them for he leaves us a lie to conceal, a lie he sent to save us.
”
”
Lisa O'Donnell (The Death of Bees)
“
To the person who has anything to conceal—to the person who wants to lose his identity as one leaf among the leaves of a forest—to the person who asks no more than to pass by and be forgotten, there is one name above others which promises a haven of safety and oblivion. London. Where no one knows his neighbour. Where shops do not know their customers. Where physicians are suddenly called to unknown patients whom they never see again. Where you may lie dead in your house for months together unmissed and unnoticed till the gas-inspector comes to look at the meter. Where strangers are friendly and friends are casual. London, whose rather untidy and grubby bosom is the repository of so many odd secrets. Discreet, incurious and all-enfolding London.
”
”
Dorothy L. Sayers (Unnatural Death (Lord Peter Wimsey, #3))
“
How do people know that stuff? Why do people know that stuff?” “Science,” Peabody said. “You can’t live without it.
”
”
J.D. Robb (Concealed in Death (In Death, #38))
“
In death it exposed to his enemies that poverty which in life he had perhaps concealed from his friends.
”
”
Stephen Crane (The Red Badge of Courage [Adaptation])
“
How the thought of meeting lost loved ones would sweeten one's last moments, how eagerly would one embrace them, and what bliss to live together once more in immortality! He suffered agonies when he considered religion's charitable lie, which compassionately conceals the terrible truth from feeble creatures. No, everything finished at death, nothing that we had loved was ever reborn, our farewells were for ever. For ever! For ever! That was the dreadful thought that carried his mind hurtling down abysses of emptiness.
”
”
Émile Zola (The Joy of Life)
“
He wondered again at the easy, graceful manner in which the Roman lyricists accepted the fact of death, as if the nothingness they faced were a tribute to the richness of the years they had enjoyed; and he marveled at the bitterness, the terror, the barely concealed hatred he found in some of the later Christian poets of the Latin tradition when they looked to that death which promised, however vaguely, a rich and ecstatic eternity of life, as if that death and promise were a mockery that soured the days of their living.
”
”
John Williams (Stoner)
“
The only clue to what is in people's minds is in their behavior. If a man behaves strangely, oddly, is not himself--
Then you suspect him?
No. That is just what I mean. A man whose mind is evil and whose intentions are evil is conscious of that fact and he knows that he must conceal it all costs. He dare not, therefore, afford any unusual behavior.
”
”
Agatha Christie (Death Comes as the End)
“
mostly suck—it’s the law of averages, I figure, especially when you’re on the job. Then you cross paths with people like that. Bad shit’s happened to them, seriously bad shit, but they still come out of it decent.
”
”
J.D. Robb (Concealed in Death (In Death, #38))
“
What Orwell feared were those who would ban books. What Huxley feared was that there would be no reason to ban a book, for there would be no one who wanted to read one. Orwell feared those who would deprive us of information. Huxley feared those who would give us so much that we would be reduced to passivity and egoism. Orwell feared that the truth would be concealed from us. Huxley feared the truth would be drowned in a sea of irrelevance.
”
”
Neil Postman (Amusing Ourselves to Death: Public Discourse in the Age of Show Business)
“
The movement of descent and discovery begins at the moment you consciously become dissatisfied with life. Contrary to most professional opinion, this gnawing dissatisfaction with life is not a sign of "mental illness," nor an indication of poor social adjustment, nor a character disorder. For concealed within this basic unhappiness with life and existence is the embryo of a growing intelligence, a special intelligence usually buried under the immense weight of social shams. A person who is beginning to sense the suffering of life is, at the same time, beginning to awaken to deeper realities, truer realities. For suffering smashes to pieces the complacency of our normal fictions about reality, and forces us to become alive in a special sense—to see carefully, to feel deeply, to touch ourselves and our worlds in ways we have heretofore avoided. It has been said, and truly I think, that suffering is the first grace. In a special sense, suffering is almost a time of rejoicing, for it marks the birth of creative insight.
But only in a special sense. Some people cling to their suffering as a mother to its child, carrying it as a burden they dare not set down. They do not face suffering with awareness, but rather clutch at their suffering, secretly transfixed with the spasms of martyrdom. Suffering should neither be denied awareness, avoided, despised, not glorified, clung to, dramatized. The emergence of suffering is not so much good as it is a good sign, an indication that one is starting to realize that life lived outside unity consciousness is ultimately painful, distressing, and sorrowful. The life of boundaries is a life of battles—of fear, anxiety, pain, and finally death. It is only through all manner of numbing compensations, distractions, and enchantments that we agree not to question our illusory boundaries, the root cause of the endless wheel of agony. But sooner or later, if we are not rendered totally insensitive, our defensive compensations begin to fail their soothing and concealing purpose. As a consequence, we begin to suffer in one way or another, because our awareness is finally directed toward the conflict-ridden nature of our false boundaries and the fragmented life supported by them.
”
”
Ken Wilber (No Boundary: Eastern and Western Approaches to Personal Growth)
“
It was not exactly a longing to stay here, for Trepassen was too gothic and gloomy to ever feel like a truly welcoming place. It had the sense of a house where people had suffered in silence, where meals had been eaten in tension and fear, where secrets had been concealed, and where unhappiness had reigned more often than contentment.
”
”
Ruth Ware (The Death of Mrs. Westaway)
“
What did one see if one looked in any depth into the world of this writer's fiction? Elegant self-control concealing from the world's eyes until the very last moment a state of inner disintegration and biological decay; sallow ugliness, sensuously marred and worsted, which nevertheless is able to fan its smouldering concupiscence to a pallid impotence, which from the glowing depths of the spirit draws strength to cast down a whole proud people at the foot of the Cross and set its own foot upon them as well; gracious poise and composure in the empty austere service of form; the false, dangerous life of the born deceiver, his ambition and his art which lead so soon to exhaustion ---
”
”
Thomas Mann (Death in Venice and Other Tales)
“
Before and after the funeral I never ceased to cry and be miserable, but it makes me ashamed when I think back on that sadness of mine, seeing that always in it was an element of self-love - now a desire to show that I prayed more than any one else, now concern about the impression I was producing on others, now an aimless curiosity which caused me to observe Mimi's cap or the faces of those around me. I despised myself for not experiencing sorrow to the exclusion of everything else, and I tried to conceal all other feelings: this made my grief insincere and unnatural. Moreover, I felt a kind of enjoyment in knowing that I was unhappy and I tried to stimulate my sense of unhappiness, and this interest in myself did more than anything else to stifle real sorrow in me.
”
”
Leo Tolstoy (Childhood, Boyhood, Youth)
“
Likely both. If you’re going to bust them, I’ll wait.” “Only take a minute.” She stepped to the curb, shouted over the dented hood of an ancient Mini, “Hey!” And waved her badge in the air. Both bulky dealer and skinny junkie pounded sidewalk in opposite directions.
”
”
J.D. Robb (Concealed in Death (In Death, #38))
“
When you love somebody, they’ve got to know who you are, even if you’re not exactly who you were.
”
”
J.D. Robb (Concealed in Death (In Death, #38))
“
Lovers die inward that their flames conceal.
”
”
John Webster (The White Devil)
“
For centuries after Christ, the church and other religions that use cruciform symbols have misrepresented the physical nature of Christ's death with a satanic symbol (cross), and a pagan idol (corpus). This secret has been concealed by the church for centuries after Christ.
”
”
Nwaocha Ogechukwu
“
Gentlemen living after me! Since you are reading this little letter of mine, I have already departed from you and gone on to learn the secret of death, which remains concealed from your eyes behind seven seals. I am free, while you must carry on living in torment and fear.
”
”
Boris Akunin (The Winter Queen (Erast Fandorin Mysteries, #1))
“
Perhaps the reader is astonished by the frankness with which I expose and emphasize my mediocrity; let him remember that frankness is the virtue most appropriate to a defunct. In life, the watchful eye of public opinion, the conflict of interests, the struggle of greed against greed oblige a man to hide his old rags, to conceal the rips and patches, to withhold from the world the revelations that he makes to his own conscience; and the greatest reward comes when a man, in so deceiving others, manages at the same time to deceive himself, for in such case he spares himself shame, which is a painful experience, and hypocrisy, which is a hideous vice. But in death, what a difference! what relief! what freedom! How glorious to throw away your cloak, to dump your spangles in a ditch, to unfold yourself, to strip off all your paint and ornaments, to confess plainly what you were and what you failed to be! For, after all, you have no neighbors, no friends, no enemies, no acquaintances, no strangers, no audience at all. The sharp and judicial eye of public opinion loses its power as soon as we enter the territory of death. I do not deny that it sometimes glances this way and examines and judges us, but we dead folk are not concerned about its judgment. You who still live, believe me, there is nothing in the world so monstrously vast as our indifference.
”
”
Machado de Assis (Memórias póstumas de Brás Cubas)
“
It is my sincere opinion that our precious time on earth should not be spent attempting to justify unbelievable acts of cruelty, death, and disease as a part of 'God’s Plan' or the greater good — and clinging to ancient texts that preach ill-concealed bigotry and sexism. Instead, we should find ways to make this life happy and satisfying, without regard to the unknowable nature of an afterlife.
”
”
David G. McAfee (Mom, Dad, I'm an Atheist: The Guide to Coming Out as a Non-Believer)
“
When our elders presented school to use, they did not present it as a place of high learning but as a means of escape from death and personal warehousing. Fully 60 percent of all young black men who drop out of high school will go to jail. This should disgrace the country. But it does not, and while I couldn't crunch the numbers or plumb the history back then, I sensed that the fear marked West Baltimore could not be explained by the schools. Schools did not reveal truths, they concealed them. Perhaps they must be burned away so that the heart of this thing might be known.
”
”
Ta-Nehisi Coates (Between the World and Me)
“
Caught in the center of a soundless field
While hot inexplicable hours go by
What trap is this? Where were its teeth concealed?
You seem to ask.
I make a sharp reply,
Then clean my stick. I'm glad I can't explain
Just in what jaws you were to suppurate:
You may have thought things would come right again
If you could only keep quite still and wait.
”
”
Philip Larkin
“
The last god has his own most unique uniqueness and stands outside of the calculative determination expressed in the labels “mono-theism,” “pan-theism,” and “a-theism.” There has been “monotheism,” and every other sort of “theism,” only since the emergence of Judeo-Christian “apologetics,” whose thinking presupposes “metaphysics.” With the death of this God, all theisms wither away. The multiplicity of gods is not subject to enumeration but, instead, to the inner richness of the grounds and abysses in the site of the moment for the lighting up and concealment of the intimation of the last god.
”
”
Martin Heidegger (Contributions to Philosophy: (Of the Event) (Studies in Continental Thought))
“
Mrs. Goldenthal's twin boys, Alex and Erno, were our age, and I discovered that they had been selected at Auschwitz for Mengele's experiments like us. Mrs. Goldenthan had stayed with them, and I found out later that she had hidden a younger child, Margarita, underneath her long skirt. She had come into the camp with the child hidden in her dress and during her entire stay there, even in the Nazi barracks where she had kept Margarita under the mattress during inspections, she and the other women had helped conceal the child.
”
”
Eva Mozes Kor (Surviving the Angel of Death: The True Story of a Mengele Twin in Auschwitz)
“
The process of dying, much like the process of being born, is a very intimate affair. The reason people in such situations instinctively have a desire to hide is not just because they feel physically vulnerable. Dying in the sight of others, as in a public execution, is a double punishment as it is an affront to the victim's modesty in the most brutal way conceivable. It was one of the reasons public executions were considered to have a more criminally preventative effect on the population than execution in the solitude of the cell. Some allowances were made, however, such as obliging the executioner to wear a mask. That wasn't, as many think, to conceal the executioner's identity. The mask was out of consideration for the condemned man, so that he didn't feel a stranger was close to him at the moment of death.
”
”
Jo Nesbø (Nemesis (Harry Hole, #4))
“
My death conceals an appalling conspiracy against our religion, our traditions and the way we see the world. Open your eyes, discover why the enemies of the life in which you believe, of the life you’re living, and of Islam, have destroyed me. Learn why one day they might do the same to you.
”
”
Orhan Pamuk (My Name is Red)
“
The following year the house was substantially remodeled, and the conservatory removed. As the walls of the now crumbling wall were being torn down, one of the workmen chanced upon a small leatherbound book that had apparently been concealed behind a loose brick or in a crevice in the wall. By this time Emily Dickinson was a household name in Amherst. It happened that this carpenter was a lover of poetry- and hers in particular- and when he opened the little book and realized that that he had found her diary, he was “seized with a violent trembling,” as he later told his grandson. Both electrified and terrified by the discovery, he hid the book in his lunch bucket until the workday ended and then took it home. He told himself that after he had read and savored every page, he would turn the diary over to someone who would know how to best share it with the public. But as he read, he fell more and more deeply under the poet’s spell and began to imagine that he was her confidant. He convinced himself that in his new role he was no longer obliged to give up the diary. Finally, having brushed away the light taps of conscience, he hid the book at the back of an oak chest in his bedroom, from which he would draw it out periodically over the course of the next sixty-four years until he had virtually memorized its contents. Even his family never knew of its existence.
Shortly before his death in 1980 at the age of eighty-nine, the old man finally showed his most prized possession to his grandson (his only son having preceded him in death), confessing that his delight in it had always been tempered by a nagging guilt and asking that the young man now attempt to atone for his grandfather’s sin. The grandson, however, having inherited both the old man’s passion for poetry and his tendency towards paralysis of conscience, and he readily succumbed to the temptation to hold onto the diary indefinitely while trying to decide what ought to be done with it.
”
”
Jamie Fuller (The Diary of Emily Dickinson)
“
Grief,” she writes, is “a whisper in the world and a clamor within. More than sex, more than faith, even more than its usher death, grief is unspoken, publicly ignored except for those moments at the funeral that are over too quickly.” - Sandberg sharing Anna Quindlen's take on how society conceals grief
”
”
Sheryl Sandberg (Option B: Facing Adversity, Building Resilience, and Finding Joy)
“
He looked down through the green transparency to the stony bottom webbed with golden lines. Never still. If his soul could cast a reflection so briljant, and so intensely sweet, he might beg God to make such use of him. But that would be too childish. The actual sphere is not clear like this, but turbulent, angry. A vast human action is going on. Death watches. So if you have some happiness, conceal it. And when your heart is full, keep your mouth shut also.
”
”
Saul Bellow (Herzog)
“
Sandra O'Toole walked back to the nurses' station, remembering what she alone had seen. Kelly's face turning so white that her first reaction to it was that he must be in shock, then the tumult behind her as she reached for her patient -- but then what?
It wasn't like the first time at all. Kelly's face has transformed itself. Only an instant, like opening a door into some other place, and she'd seen something she had never imagined. Something very old and feral and ugly. The eyes not wide, but focused on something she could not see. The pallor of his face not that of shock, but of rage. His hands balled briefly into fists of quivering stone. And then his face had changed again. There had been comprehension to replace the blind, killing rage, and what she'd seen next was the most dangerous sight she had ever beheld, though she knew not why. Then the door closed, Kelly's eyes shut, and when he opened them, his face was unnaturally serene. The complete sequence had not taken four seconds, she realized, all of it while Rosen and Douglas had been scuffling against the wall. He'd passed from horror to rage to understanding -- then to concealment, but what had come in between comprehension and disguise was the most frightening thing of all.
What had she seen in the face of this man? It took her a moment to answer the question. Death was what she'd seen. Controlled. Planned. Disciplined.
But it was still Death, living in the mind of a man.
”
”
Tom Clancy (Without Remorse (John Clark, #1; Jack Ryan Universe Publication Order, #6))
“
Knowing that Mrs. Mallard was afflicted with a heart trouble, great care was taken to break to her as gently as possible the news of her husband's death.
It was her sister Josephine who told her, in broken sentences; veiled hints that revealed in half concealing. Her husband's friend Richards was there, too, near her. It was he who had been in the newspaper office when intelligence of the railroad disaster was received, with Brently Mallard's name leading the list of "killed." He had only taken the time to assure himself of its truth by a second telegram, and had hastened to forestall any less careful, less tender friend in bearing the sad message.
She did not hear the story as many women have heard the same, with a paralyzed inability to accept its significance. She wept at once, with sudden, wild abandonment, in her sister's arms. When the storm of grief had spent itself she went away to her room alone. She would have no one follow her.
There stood, facing the open window, a comfortable, roomy armchair. Into this she sank, pressed down by a physical exhaustion that haunted her body and seemed to reach into her soul. (opening lines)
”
”
Kate Chopin (The Story of an Hour)
“
The wet earth. I did not imagine
your death would reconcile me with
language, did not imagine soil
clinging to the page, black type
like birds on a stone sky. That your soul – yes,
I use that word – beautiful,
could saturate the bitterness from even
that fate, not of love
but its opposite, all concealed
in a reversal of longing.
”
”
Anne Michaels (Correspondences: A poem and portraits)
“
IT IS SENSIBLE of me to be aware that I will die one of these days. I will not pass away. Every day millions of people pass away—in obituaries, death notices, cards of consolation, e-mails to the corpse’s friends—but people don’t die. Sometimes they rest in peace, quit this world, go the way of all flesh, depart, give up the ghost, breathe a last breath, join their dear ones in heaven, meet their Maker, ascend to a better place, succumb surrounded by family, return to the Lord, go home, cross over, or leave this world. Whatever the fatuous phrase, death usually happens peacefully (asleep) or after a courageous struggle (cancer). Sometimes women lose their husbands. (Where the hell did I put him?) Some expressions are less common in print: push up the daisies, kick the bucket, croak, buy the farm, cash out. All euphemisms conceal how we gasp and choke turning blue.
”
”
Donald Hall (Essays After Eighty)
“
Am I so difficult to understand and so easy to misunderstand in all my intentions, plans, and friendships? Ah, we lonely ones and free spirits—it is borne home to us that in some way or other we constantly appear different from what we think. Whereas we wish for nothing more than truth and straightforwardness, we are surrounded by a net of misunderstanding, and despite our most ardent wishes we cannot help our actions being smothered in a cloud of false opinion, attempted compromises, semi-concessions, charitable silence, and erroneous interpretations. Such things gather a weight of melancholy on our brow; for we hate more than death the thought that pretence should be necessary, and such incessant chafing against these things makes us volcanic and menacing. From time to time we avenge ourselves for all our enforced concealment and compulsory self-restraint. We emerge from our cells with terrible faces, our words and deeds are then explosions, and it is not beyond the verge of possibility that we perish through ourselves. Thus dangerously do I live! It is precisely we solitary ones that require love and companions in whose presence we may be open and simple, and the eternal struggle of silence and dissimulation can cease.
”
”
Friedrich Nietzsche
“
Man, the bravest of animals and the one most accustomed to suffering, does not repudiate suffering as such; he desires it, he even seeks it out, provided he is shown a meaning for it, a purpose of suffering.
The meaninglessness of suffering, not suffering itself, was the curse that lay over mankind so far―and the ascetic ideal offered man meaning!
It was the only meaning offered so far; any meaning is better than none at all; the ascetic ideal was in every sense the "faute de mieux" par excellence so far.
In it, suffering was interpreted; the tremendous void seemed to have been filled; the door was closed to any kind of suicidal nihilism.
This interpretation - there is no doubt of it - brought fresh suffering with it, deeper, more inward, more poisonous, more life-destructive suffering: it placed all suffering under the perspective of guilt.
But all this notwithstanding - man was saved thereby, he possessed a meaning, he was henceforth no longer 1ike a leaf in the wind, a plaything of nonsense - the "sense-less" - he could now willsomething; no matter at first to what end, why, with what he willed: the will itself was saved.
We can no longer conceal from ourselves what is expressed by all that willing which has taken its direction from the ascetic ideal: this hatred of the human, and even more of the animal, and more still of the material, this horror of the senses, of reason itself, this fear of happiness and beauty, this longing to get away from all appearance, change, becoming, death, wishing, from longing itself.
All this means - let us dare to grasp it - a will to nothingness, an aversion to life, a rebellion against the most fundamental presuppositions of life; but it is and remains a will.
Man would rather will nothingness than not will at all.
”
”
Friedrich Nietzsche (On the Genealogy of Morals)
“
We are talking about a cloak that really and truly renders the wearer completely invisible, and endures eternally, giving constant and impenetrable concealment, no matter what spells are cast at it. How many cloaks have you ever seen like that, Miss Granger?”
Hermione opened her mouth to answer, then closed it again, looking more confused than ever. She, Harry, and Ron glanced at one another, and Harry knew that they were all thinking the same thing. It so happened that a cloak exactly like the one Xenophilius had just described was in the room with them at that very moment.
“Exactly,” said Xenophilius, as if he had defeated them all in reasoned argument. “None of you have ever seen such a thing. The possessor would be immeasurably rich, would he not?”
He glanced out of the window again. The sky was now tinged with the faintest trace of pink.
“All right,” said Hermione, disconcerted. “Say the Cloak existed…what about the stone, Mr. Lovegood? The thing you call the Resurrection Stone?”
“What of it?”
“Well, how can that be real?”
“Prove that it is not,” said Xenophilius.
Hermoine looked outraged.
“But that’s--I’m sorry, but that’s completely ridiculous! How can I possibly prove it doesn’t exist? Do you expect me to get hold of--of all the pebbles in the world and test them? I mean, you could claim that anything’s real if the only basis for believing in it is that nobody’s proved it doesn’t exist!”
“Yes, you could,” said Xenophilius. “I am glad to see that you are opening your mind a little.”
“So the Elder Wand,” said Harry quickly, before Hermione could retort, “you think that exists too?
”
”
J.K. Rowling (Harry Potter and the Deathly Hallows (Harry Potter, #7))
“
He now looked death in the face and no longer beheld the scenes that would surround his death. He wanted to remain like that until the end, no longer prey to his lies, which, by trying to bring him a beautiful and wonderful agony, would have added the last straw to his profanations by soiling the mysteries of his death just as it had concealed from him the mysteries of his life.
”
”
Marcel Proust (Pleasures and Days)
“
Every negative complex of emotion conceals a conflict, a problem or dilemma made up of contradictory or opposing motives or desires. Self-observation must recover these emotional seeds of the dramatization of life if real control of habits is to occur. Otherwise, mere control of habits will itself become a form of dramatized conflict or warfare with the motives of our lives. Food desires, sex desires, relational desires, desires for experience and acquisition, for rest, for release, for attention, for solitude, for life, for death, the whole pattern of desires must come under the view of consciousness, the aspects of the conflicts must be differentiated, and habits must be controlled to serve well-being or the pleasurable and effective play of Life.
This whole process is truly possible only in the midst of the prolonged occasion of spiritual life in practice, since the mere mechanical and analytical attempts at self-liberation and self-healing do not undermine the principal emotion or seat of conflict, which is the intention to identify with a separate self sense and to reject and forget the prior and natural Condition of Unqualified or Divine Consciousness.
”
”
Adi Da Samraj (The Eating Gorilla Comes in Peace: The Transcendental Principle of Life Applied to Diet and the Regenerative Discipline of True Health)
“
Therefore, according to the disposition of the state and the liberty Fortune allows us, we shall either extend or contract our activities; but at all events we shall stir ourselves and not be gripped and paralyzed by fear. He indeed will prove a man who, threatened by dangers on all sides, with arms and chains clattering around him, will neither endanger nor conceal his courage: for self-preservation does not entail suppressing onself. Truly, I believe, Curius Dentatus used to say that he preferred real death to living death; for the ultimate horror is to leave the number of the living before you die.
”
”
Seneca (On the Shortness of Life: Life Is Long if You Know How to Use It (Penguin Great Ideas))
“
Tancredi and Angelica were passing in front of them at that moment, his gloved right hand on her waist, their outspread arms interlaced, their eyes gazing into each other's. The black of his tail coat, the pink of her dress, combining formed a kind of strange jewel. They were the most moving sight there, two young people in love dancing together, blind to each other's defects, deaf to the warnings of fate, deluding themselves that the whole course of their lives would be as smooth as the ballroom floor, unknowning actors made to play the parts of Juliet and Romeo by a director who had concealed the fact that tomb and poison were already in the script. Neither of them was good, each full of self-interest, swollen with secret aims; yet there was something sweet and touching about them both; those murky but ingenuous ambitions of theirs were obliterated by the words of jesting tenderness he was murmuring in her ear, by the scent of her hair, by the mutual clasp of those bodies of theirs destined to die. . .
For them death was purely an intellectual concept, a fact of knowledge as it were and no more, not an experience which pierced the marrow of their bones. Death, oh yes, it existed of course, but it was something that happened to others. The thought occurred to Don Fabrizio that it was ignorance of this supreme consolation that made the young feel sorrows much more sharply than the old; the latter are nearer the safety exit.
”
”
Giuseppe Tomasi di Lampedusa
“
Then, holding my gun in his hand, he signaled. And out from where they had been concealed walked two other detectives. They'd had me covered. One false move, I'd have been dead.
I was going to have a long time in prison to think about that.
If I hadn't been arrested right when I was, I could have been dead another way. Sophia's husband's friend had told her husband about me. And the husband had arrived that morning, and had gone to the apartment with a gun, looking for me. He was at the apartment just about when they took me to the precinct.
The detectives grilled me. They didn't beat me. They didn't even put a finger on me. And I knew it was because I hadn't tried to kill the detective. They got my address from some papers they found on me. The girls soon were picked up. Shorty was pulled right off the bandstand that night. The girls also had implicated Rudy. To this day, I have always marveled at how Rudy, somehow, got the word, and I know he must have caught the first thing smoking out of Boston, and he got away. They never got him.
I have thought a thousand times, I guess, about how I so narrowly escaped death twice that day. That's why I believe that everything is written.
”
”
Malcolm X (The Autobiography of Malcolm X)
“
A building, a Greek temple, portrays nothing. It simply stands there in the middle of the rock-cleft valley. The building encloses the figure of the god, and in this concealment lets it stand out into the holy precinct through the open portico. By means of the temple, the god is present in the temple. This presence of the god is in itself the extension and delimitation of the precinct as a holy precinct. The temple and its precinct, however, do not fade away into the indefinite. It is the temple-work that first fits together and at the same time gathers around itself the unity of those paths and relations in which birth and death, disaster and blessing, victory and disgrace, endurance and decline acquire the shape of destiny for human being.
”
”
Martin Heidegger (Basic Writings)
“
We don't need to stop at green or natural burial. "Burial" comes from the anglo-saxon word birgan, "to conceal." Not everyone wants to be concealed under the earth. I don't want to be concealed. Ever since my dark night of the soul in the redwood forest, I've believed the animals I've consumed my whole life should someday have their turn with me. The ancient Ethiopians would place their dead in the lake where they fished, so the fish would have the opportunity to receive back the nutrients. The earth is expertly designed to take back what it has created. Bodies left for carrion in enclosed, regulated spaces could be the answer to the environmental problems of burial and cremation. There is no limit to where our engagement with death can take us.
”
”
Caitlin Doughty (Smoke Gets in Your Eyes & Other Lessons from the Crematory)
“
But where were the other Old World monsters? I wondered. How did other vampires exist in a world in which each death was recorded in giant electronic computers, and bodies were carried away to refrigerated crypts? Probably concealing themselves like loathsome insects in the shadows, as they have always done, no matter how much philosophy they talked or how many covens they formed. Well, when I raised my voice with the little band called Satan’s Night Out, I would bring them all into the light soon enough.
”
”
Anne Rice (The Vampire Lestat (The Vampire Chronicles, #2))
“
The theological perspective of participation actually saves the appearances by exceeding them. It recognizes that materialism and spiritualism are false alternatives, since if there is only finite matter there is not even that, and that for phenomena really to be there they must be more than there. Hence, by appealing to an eternal source for bodies, their art, language, sexual and political union, one is not ethereally taking leave of their density. On the contrary, one is insisting that behind this density resides an even greater density – beyond all contrasts of density and lightness (as beyond all contrasts of definition and limitlessness). This is to say that all there is only is because it is more than it is. (...)
This perspective should in many ways be seen as undercutting some of the contrasts between theological liberals and conservatives. The former tend to validate what they see as the modern embrace of our finitude – as language, and as erotic and aesthetically delighting bodies, and so forth. Conservatives, however, seem still to embrace a sort of nominal ethereal distancing from these realities and a disdain for them. Radical orthodoxy, by contrast, sees the historic root of the celebration of these things in participatory philosophy and incarnational theology, even if it can acknowledge that premodern tradition never took this celebration far enough. The modern apparent embrace of the finite it regards as, on inspection, illusory, since in order to stop the finite vanishing modernity must construe it as a spatial edifice bound by clear laws, rules and lattices. If, on the other hand, following the postmodern options, it embraces the flux of things, this is an empty flux both concealing and revealing an ultimate void. Hence, modernity has oscillated between puritanism (sexual or otherwise) and an entirely perverse eroticism, which is in love with death and therefore wills the death also of the erotic, and does not preserve the erotic as far as an eternal consummation. In a bizarre way, it seems that modernity does not really want what it thinks it wants; but on the other hand, in order to have what it thinks it wants, it would have to recover the theological. Thereby, of course, it would discover also that that which it desires is quite other than it has supposed
”
”
John Milbank (Radical Orthodoxy: A New Theology (Routledge Radical Orthodoxy))
“
And here she was, an old woman now, living and hoping, keeping faith, afraid of evil, full of anxiety for the living and an equal concern for the dead; here she was, looking at the ruins of her home, admiring the spring sky without knowing that she was admiring it, wondering why the future of those she loved was so obscure and the past so full of mistakes, not realizing that this very obscurity and unhappiness concealed a strange hope and clarity, not realizing that in the depths of her soul she already knew the meaning of both her own life and the lives of her nearest and dearest, not realizing that even though neither she herself nor any of them could tell what was in store, even though they all knew only too well that at times like these no man can forge his own happiness and that fate alone has the power to pardon and chastise, to raise up to glory and to plunge into need, to reduce a man to labour- camp dust, nevertheless neither fate, nor history, nor the anger of the State, nor the glory or infamy of battle has any power to affect those who call themselves human beings. No, whatever life holds in store – hard-won glory, poverty and despair, or death in a labour camp – they will live as human beings and die as human beings, the same as those who have already perished; and in this alone lies man's eternal and bitter victory over all the grandiose and inhuman forces that ever have been or will be.
”
”
Vasily Grossman (Life and Fate)
“
The moments of refinement conceal a death-principle: nothing is more fragile than subtlety. The abuse of it leads to the catechisms, an end to dialectical games, the collapse of an intellect which instinct no longer assists. The ancient philosophy, trapped in its scruples, had in spite of itself opened the way to the artlessness of the lower depths; religious sects pullulated; the schools gave way to the cults. An analogous defeat threatens us: already the ideologies are rampant, the degraded mythologies which will reduce and annihilate us. We shall not be able to sustain the ceremony of our contradictions much longer. Many are prepared to venerate any idol, to serve any truth, so long as one and the other be imposed upon them, so long as they need not make the effort to choose their shame or their disaster.
Whatever the world to come, the Western peoples will play in it the part of the Graeculi in the Roman Empire. Sought out and despised by the new conqueror, they will have, in order to impress him, only the jugglery of their intelligence or the luster of their past. The art of surviving oneself—they are already distinguished in that. Symptoms of exhaustion are everywhere: Germany has given her measure in music: what leads us to believe that she will excel in it again? She has used up the resources of her profundity, as France those of her elegance. Both—and with them, this entire corner of the world—are on the verge of bankruptcy, the most glamorous since antiquity. Then will come the liquidation: a prospect which is not a negligible one, a respite whose duration cannot be estimated, a period of facility in which each man, before the deliverance finally at hand, will be happy to have behind him the throes of hope and expectation.
”
”
Emil M. Cioran (The Temptation to Exist)
“
So what," the Chelgrian asked, "is the point of me or anybody else writing a symphony, or anything else?"
The avatar raised its brows in surprise. "Well, for one thing, you do it, it's you who gets the feeling of achievement."
"Ignoring the subjective. What would be the point for those listening to it?"
"They'd know it was one of their own species, not a Mind, who created it."
"Ignoring that, too; suppose they weren't told it was by an AI, or didn't care."
"If they hadn't been told then the comparison isn't complete; information is being concealed. If they don't care, then they're unlike any group of humans I've ever encountered."
"But if you can—"
"Ziller, are concerned that Minds—AIs, if you like—can create, or even just appear to create, original works of art?"
"Frankly, when they're the sort of original works of art that I create, yes."
"Ziller, it doesn't matter. You have to think like a mountain climber."
"Oh, do I?"
"Yes. Some people take days, sweat buckets, endure pain and cold and risk injury and—in some cases—permanent death to achieve the summit of a mountain only to discover there a party of their peers freshly arrived by aircraft and enjoying a light picnic."
"If I was one of those climbers I'd be pretty damned annoyed."
"Well, it is considered rather impolite to land an aircraft on a summit which people are at that moment struggling up to the hard way, but it can and does happen. Good manners indicate that the picnic ought to be shared and that those who arrived by aircraft express awe and respect for the accomplishment of the climbers.
"The point, of course, is that the people who spent days and sweated buckets could also have taken an aircraft to the summit if all they'd wanted was to absorb the view. It is the struggle that they crave. The sense of achievement is produced by the route to and from the peak, not by the peak itself. It is just the fold between the pages." The avatar hesitated. It put its head a little to one side and narrowed its eyes. "How far do I have to take this analogy, Cr. Ziller?
”
”
Iain M. Banks (Look to Windward (Culture, #7))
“
The clock is Shandy’s first symbol: under its influence, he is conceived and his misfortunes begin, which are the same thing according to this sign of time. Death is hidden in clocks, as Belli said, along with the unhappiness of individual life, of this fragment, of this thing that is divided, disintegrated, deprived of wholeness—death, which is time, the time of individuation, of separation, the abstract time that rolls toward its end. Tristram Shandy doesn’t want to be born because he doesn’t want to die. Any means, any weapon, can be used to save oneself from death and time. If a straight line is the shortest distance between two fatal, inescapable points, then digressions lengthen that line—and if these digressions become so complex, tangled, tortuous, and so rapid as to obscure their own tracks, then perhaps death won’t find us again, perhaps time will lose its way, perhaps we’ll be able to remain concealed in our ever-changing hiding places. These
”
”
Italo Calvino (Six Memos for the Next Millennium)
“
We began before words, and we will end beyond them.
It sometimes seems to me that our days are poisoned with too many words. Words said and not meant. Words said ‘and’ meant. Words divorced from feeling. Wounding words. Words that conceal. Words that reduce. Dead words.
If only words were a kind of fluid that collects in the ears, if only they turned into the visible chemical equivalent of their true value, an acid, or something curative – then we might be more careful. Words do collect in us anyway. They collect in the blood, in the soul, and either transform or poison people’s lives. Bitter or thoughtless words poured into the ears of the young have blighted many lives in advance. We all know people whose unhappy lives twist on a set of words uttered to them on a certain unforgotten day at school, in childhood, or at university.
We seem to think that words aren’t things. A bump on the head may pass away, but a cutting remark grows with the mind. But then it is possible that we know all too well the awesome power of words – which is why we use them with such deadly and accurate cruelty.
We are all wounded inside one way or other. We all carry unhappiness within us for some reason or other. Which is why we need a little gentleness and healing from one another. Healing in words, and healing beyond words. Like gestures. Warm gestures. Like friendship, which will always be a mystery. Like a smile, which someone described as the shortest distance between two people.
Yes, the highest things are beyond words.
That is probably why all art aspires to the condition of wordlessness. When literature works on you, it does so in silence, in your dreams, in your wordless moments. Good words enter you and become moods, become the quiet fabric of your being. Like music, like painting, literature too wants to transcend its primary condition and become something higher. Art wants to move into silence, into the emotional and spiritual conditions of the world. Statues become melodies, melodies become yearnings, yearnings become actions.
When things fall into words they usually descend. Words have an earthly gravity. But the best things in us are those that escape the gravity of our deaths. Art wants to pass into life, to lift it; art wants to enchant, to transform, to make life more meaningful or bearable in its own small and mysterious way. The greatest art was probably born from a profound and terrible silence – a silence out of which the greatest enigmas of our life cry: Why are we here? What is the point of it all? How can we know peace and live in joy? Why be born in order to die? Why this difficult one-way journey between the two mysteries?
Out of the wonder and agony of being come these cries and questions and the endless stream of words with which to order human life and quieten the human heart in the midst of our living and our distress.
The ages have been inundated with vast oceans of words. We have been virtually drowned in them. Words pour at us from every angle and corner. They have not brought understanding, or peace, or healing, or a sense of self-mastery, nor has the ocean of words given us the feeling that, at least in terms of tranquility, the human spirit is getting better.
At best our cry for meaning, for serenity, is answered by a greater silence, the silence that makes us seek higher reconciliation.
I think we need more of the wordless in our lives. We need more stillness, more of a sense of wonder, a feeling for the mystery of life. We need more love, more silence, more deep listening, more deep giving.
”
”
Ben Okri (Birds of Heaven)
“
Any critique of Islam is denounced as an expression of Western Islamophobia, Salman Rushdie is denounced for unnecessarily provoking Muslims and being (partially, at least) responsible for the fatwa condemning him to death, and so on. The result of such stances is what one should expect in such cases: the more the Western liberal Leftists probe into their guilt, the more they are accused by Muslim fundamentalists of being hypocrites who try to conceal their hatred of Islam. [T]his constellation perfectly reproduces the paradox of the superego: the more you obey what the Other demands of you, the guiltier you are. It is as if the more you tolerate Islam, the stronger its pressure on you will be. What this implies is that terrorist fundamentalists, be they Christian or Muslim, are not really fundamentalists in the authentic sense of the term--what they lack is a feature that is easy to discern in all authentic fundamentalists, from Tibetan Buddhists to the Amish in the US: the absence of resentment and envy, the deep indifference towards the non-believers' way of life. If today's so-called fundamentalists really believe they have found their way to Truth, why should they feel threatened by non-believers, why should they envy them? When a Buddhist encounters a Western hedonist, he hardly condemns. He just benevolently notes that the hedonist's search for happiness is self-defeating. In contrast to true fundamentalists, the terrorist pseudo-fundamentalists are deeply bothered, intrigued and fascinated by the sinful life of the non-believers. One can feel that, in fighting the sinful other, they are fighting their own temptation. The passionate intensity of a fundamentalist mob bears witness to the lack of true conviction; deep in themselves, terrorist fundamentalists also lack true conviction--their violent outbursts are proof of it. How fragile the belief of a Muslim would be if he felt threatened by, say, a stupid caricature in a low-circulation Danish newspaper? Fundamentalist Islamic terror is not grounded in the terrorists' conviction of their superiority and in their desire to safeguard their cultural-religious identify from the onslaught of global consumerist civilization. The problem with fundamentalists is not that we consider them inferior to us, but, rather, that they themselves secretly consider themselves inferior. This is why our condescending politically correct assurances that we feel no superiority towards them only makes them more furious and feed their resentment. The problem is not cultural difference (their effort to preserve their identity), but the opposite: the fact that the fundamentalists are already like us, that, secretly, they have already internalized our standards and measure themselves by them.
”
”
Slavoj Žižek
“
When Postman wrote the introduction to his important book Amusing Ourselves to Death, he set forth the stance he adopts by contrasting the warnings of George Orwell’s 1984 and Aldous Huxley’s Brave New World: Orwell warns that we will be overcome by an externally imposed oppression. But in Huxley’s vision, no Big Brother is required to deprive people of their autonomy, maturity, and history. As he saw it, people will come to love their oppression, to adore the technologies that undo their capacities to think…. What Orwell feared were those who would ban books. What Huxley feared was that there would be no reason to ban a book, for there would be no one who wanted to read one. Orwell feared those who would deprive us of information. Huxley feared those who would give us so much information that we would be reduced to passivity and egoism. Orwell feared that the truth would be concealed from us. Huxley feared that the truth would be drowned in a sea of irrelevance. Orwell feared that we would become a captive culture. Huxley feared that we would become a trivial culture, preoccupied with some equivalent of the feelies, the orgy porgy, and the centrifugal bumblepuppy. In 1984, Orwell added, people are controlled by inflicting pain. In Brave New World they are controlled by inflicting pleasure. In short, Orwell feared that what we hate will ruin us. Huxley feared that what we love will ruin us. This book is about the possibility that Huxley, not Orwell, was right.34
”
”
D.A. Carson (The Gagging of God: Christianity Confronts Pluralism)
“
How clear she shines ! How quietly
I lie beneath her guardian light;
While heaven and earth are whispering me,
" To morrow, wake, but, dream to-night."
Yes, Fancy, come, my Fairy love !
These throbbing temples softly kiss;
And bend my lonely couch above
And bring me rest, and bring me bliss.
The world is going; dark world, adieu !
Grim world, conceal thee till the day;
The heart, thou canst not all subdue,
Must still resist, if thou delay !
Thy love I will not, will not share;
Thy hatred only wakes a smile;
Thy griefs may wound–thy wrongs may tear,
But, oh, thy lies shall ne'er beguile !
While gazing on the stars that glow
Above me, in that stormless sea,
I long to hope that all the woe
Creation knows, is held in thee !
And, this shall be my dream to-night;
I'll think the heaven of glorious spheres
[Page 104]
Is rolling on its course of light
In endless bliss, through endless years;
I'll think, there's not one world above,
Far as these straining eyes can see,
Where Wisdom ever laughed at Love,
Or Virtue crouched to Infamy;
Where, writhing 'neath the strokes of Fate,
The mangled wretch was forced to smile;
To match his patience 'gainst her hate,
His heart rebellious all the while.
Where Pleasure still will lead to wrong,
And helpless Reason warn in vain;
And Truth is weak, and Treachery strong;
And Joy the surest path to Pain;
And Peace, the lethargy of Grief;
And Hope, a phantom of the soul;
And Life, a labour, void and brief;
And Death, the despot of the whole !
”
”
Emily Brontë (The Complete Poems)
“
There, publicly throwing off the mask under which he had hitherto concealed his real character and feelings, he made a speech painting in vivid the cause of her death was an even bitterer and more dreadful thing than the death itself. He went on to speak of the king's arrogant and tyrannical behavior; of the sufferings of the commons condemned to labor underground clearing or constructing ditches and sewers; of gallant Romans - soldiers who had beaten in battle all neighboring peoples - robbed of their swords and turned into stone-cutters and artisans. He reminded them of the foul murder of Servius Tullius, of the daughter who drove her carriage over her father's corpse, in violation of the most sacred of relationships - a crime which God alone could punish. Doubtless he told them of other, and worse, things, brought to his mind in the heat of the moment and by the sense of this latest outrage, which still lived in his eye and pressed upon his heart; but a mere historian can hardly record them.
The effect of his words was immediate: the populace took fire, and were brought to demand the abrogation of the king's authority and the exile of himself and his family.
”
”
Livy (The History of Rome, Books 1-5: The Early History of Rome)
“
I, for one, thought this would be something good for Settlers to know from the get-go. With so much risk, why did SA feel the consequences of exposure were something to be concealed until there was not choice but to drag people like Monica and me into their secret beige meeting room and scare us half to death after we'd screwed up? It made about as much sense as extremely conservative parents not telling their daughters about the consequences of sex until after they were already pregnant. Shutting the barn door after the horse was loose, much?
But then, I was beginning to think SA wasn't nearly as smart as they believed themselves to be. Our remaining undiscovered for so long seemed due more to humanity's tendency not to see things they didn't want to see, rather than cleverness on the part of Settler's Affairs.
”
”
Stacey Jay
“
Elegant self-control concealing from the world’s eyes until the very last moment a state of inner disintegration and biological decay; sallow ugliness, sensuously marred and worsted, which nevertheless is able to fan its smouldering concupiscence to a pure flame, and even to exalt itself to mastery in the realm of beauty; pallid impotence, which from the glowing depths of the spirit draws strength to cast down a whole proud people at the foot of the Cross and set its own foot upon them as well; gracious poise and composure in the empty austere service of form; the false, dangerous life of the born deceiver, his ambition and his art which lead so soon to exhaustion—to contemplate all these destinies, and many others like them, was to doubt if there is any other heroism at all but the heroism of weakness. In any case, what other heroism could be more in keeping with the times?
”
”
Thomas Mann (Death in Venice and Other Stories)
“
No salvation comes from exhumed gods; we must penetrate deeper into substance. If I take a fossil, say, a trilobite, in my hand (marvelously preserved specimens are found in the quarries at the foot of the Casbah), I am transfixed by the impact of mathematical harmony. Purpose and beauty, as fresh as on the first day, are still seamlessly united in a medal engraved by a master's hand. The bios must have discovered the secret of tripartition in this primordial crab. Tripartition then frequently recurs, even without any natural kinship; figures, in transversal symmetry, dwell in the triptych.
How many millions of years ago might this creature have animated an ocean that no longer exists? I hold its impression, a seal of imperishable beauty, in my hand. Some day, this seal, too, will decay or else burn out in cosmic conflagrations of the future. The matrix that formed it remains concealed in and operative from the law, untouched by death or fire.
”
”
Ernst Jünger (Eumeswil)
“
There are two inevitable conditions of life, confronting all of us, which destroy its whole meaning; (1) death, which may at any moment pounce upon each of us; and (2) the transitoriness of all our works, which so soon pass away and leave no trace. Whatever we may do--found companies, build palaces and monuments, write songs and poems--it is all not for long time. Soon it passes away, leaving no trace. And therefore, however we may conceal it from ourselves, we cannot help seeing that the significance of our life cannot lie in our personal fleshly existence, the prey of incurable suffering and inevitable death, nor in any social institution or organization. Whoever you may be who are reading these lines, think of your position and of your duties--not of your position as landowner, merchant, judge, emperor, president, minister, priest, soldier, which has been temporarily allotted you by men, and not of the imaginary duties laid on you by those positions, but of your real positions in eternity as a creature who at the will of Someone has been called out of unconsciousness after an eternity of non-existence to which you may return at any moment at his will. Think of your duties-- not your supposed duties as a landowner to your estate, as a merchant to your business, as emperor, minister, or official to the state, but of your real duties, the duties that follow from your real position as a being called into life and endowed with reason and love.
”
”
Leo Tolstoy (The Kingdom of God Is Within You)
“
Thus spoke the Beauty and her voice had a cheerful ring, and her face was aflame with a great rejoicing. She finished her story and began to laugh quietly, but not cheerfully. The Youth bowed down before her and silently kissed her hands, inhaling the languid fragrance of myrrh, aloe and musk which wafted from her body and her fine robes. The Beauty began to speak again.
'There came to me streams of oppressors, because my evil, poisonous beauty bewitches them. I smile at them, they who are doomed to death, and I feel pity for each of them, and some I almost loved, but I gave myself to no one. Each one I gave but one single kiss — and my kisses were innocent as the kisses of a tender sister. And whomsoever I kissed, died.'
The soul of the troubled Youth was caught in agony, between two quite irresolvable passions, the terror of death and an inexpressible ecstasy. But love, conquering all, overcoming even the anguish of death's grief, was triumphant once again today. Solemnly stretching out his trembling hands to the tender and terrifying Beauty, the Youth exclaimed, 'If death is in your kiss, o beloved, let me revel in the infinity of death. Cling to me, kiss me, love me, envelop me with the sweet fragrance of your poisonous breath, death after death pour into my body and into my soul before you destroy everything that once was me!'
'You want to! You are not afraid!' exclaimed the Beauty.
The face of the Beauty was pale in the rays of the lifeless moon, like a guttering candle, and the lightning in her sad and joyful eyes was trembling and blue. With a trusting movement, tender and passionate, she clung to the Youth and her naked, slender arms were entwined about his neck.
'We shall die together!' she whispered. 'We shall die together. All the poison of my heart is afire and flaming streams are rushing through my veins, and I am all enveloped in some great holocaust.'
'I am aflame!' whispered the Youth, 'I am being consumed in your embraces and you and I are two flaming fires, burning with the immense ecstasy of a poisonous love.'
The sad and lifeless moon grew dim and fell in the sky — and the black night came and stood watch. It concealed the secret of love and kisses, fragrant and poisonous, with gloom and solitude. And it listened to the harmonious beating of two hearts growing quieter, and in the frail silence it watched over the final delicate sighs.
And so, in the poisonous Garden, having breathed the fragrances which the Beauty breathed, and having drunk the sweetness of her love so tenderly and fatally compassionate, the beautiful Youth died. And on his breast the Beauty died, having delivered her poisonous but fragrant soul up to sweet ecstasies.
("The Poison Garden")
”
”
Valery Bryusov (Silver Age of Russian Culture (An Anthology))
“
A society coming apart at top and bottom, or passing over into another form, contains just as many possibilities for revelation as a society running along smoothly in its own rut. The individual is thrust out of the sheltered nest that society has provided. He can no longer hide his nakedness by the old disguises. he learns how much of what he has taken for granted was by its own nature neither eternal nor necessary but thoroughly temporal and contingent. He learns that the solitude of the self is an irreducible dimension of human life no matter how completely that self had seemed to be contained in its social milieu. In the end, he sees each man as solitary and unsheltered before his own death.
Admittedly, these are painful truths, but the most basic things are always learned with pain, since our inertia and complacent love of comfort prevent us from learning them until they are forced upon us. It appears that man is willing to learn about himself only after some disaster; after war, economic crisis, and political upheaval have taught him how flimsy is that human world in which he thought himself so securely grounded. What he learns has always been there, lying concealed beneath the surface of even the best-functioning societies; it is no less true for having come out of a period of chaos and disaster. But so long as man does not have to face up to such a truth, he will not do so.
”
”
William Barrett (Irrational Man: A Study in Existential Philosophy)
“
There is nothing in the Old Testament to justify the vilification of homosexuals or homosexuality that began with Paul and still manifests virulently in the fundamentalist Right in Amerika. It takes the magical claim that the New Testament is “concealed” in the Old to sustain the illusion of divine sanction for this special hatred of homosexuality. It is more than concealed; it is not there. Paul saw the power of the father in decline. The power of the son was taking its place. The Jews were confused and divided, and patriarchal power was not effectively being maintained by Jewish law. Paul worshiped male power; therefore Paul worshiped the son, was converted to the son’s side when he saw the potential of that side for power. He was opportunistic, politically brilliant, and a master of propaganda. It was the shrewd Paul who finally undermined the law that had for centuries kept patriarchal power intact but now was failing, in decline. He scapegoated homosexuals as unnatural, deceitful, full of malignity, worthy of death, the source of intolerable evil; and then he blamed the Jews, and especially the law of the Jews, for the existence of homosexuality. “Therefore, ” Paul proclaimed in Romans 3: 20, “by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. ” Paul introduced the hatred of homosexuality into the Judeo-Christian tradition, and he introduced the hatred of Jews into it too. In Christian countries, the two groups have suffered contempt, persecution, and death in each other’s shadow ever since; they have been linked by demagogues seeking power through hate—demagogues like Paul; trying to pacify the likes of Paul, they have often enough repudiated and hated each other; and each group has hidden from the soldiers of Christ in its own way.
”
”
Andrea Dworkin (Right-Wing Women)
“
God’s goodness comes to us amidst the battle and dust of our own suffering, our own long defeat. God always arrives with healing. But he is humble and meek, a king who comes in through the back door of our hearts not to conquer and raze our imperfections away but to hold and heal us by the intimacy of his touch, his presence here with us in the inmost rooms of our suffering. The power of God is radically gentle, never rough with our needs or careless with our yearning. God is fixed upon the restoration of our whole selves and souls, not just the bits that everyone else can see. Yet the very tenderness of his power is something we sometimes treat as his weakness or cruelty because we crave a more visible result.
The healing kind of power is not the sort we’ve been taught to respect by existence in a fallen world where power just means brute force. We want the swift and the visible: illness zapped away, money in our hands, brilliant doctors, prosperous lives, and conversion stories by the thousands. We crave visibility and approbation and health and big crowds that make us feel important enough to forget the frail selves we used to be. When we pray for God to come in power to save us, we often picture a scenario in which God invades our lives as the ultimate mighty man to banish our frailty and make us something entirely other than we are, capable of the will and force whose lack we so deeply feel.
But God cradles and cherishes our frailty, and that is where the true power of his love is known. I always think it intriguing that in the Gospels Jesus seems far less interested in the faith and hope at work in broken people than merely the healing of their bodies. For I think God knows there is no real healing until our hearts are healed of their fear, our minds cleansed of doubt. Broken bodies, shattered hopes, suffering minds, terrible pasts - they leave us deathly ill with the twisted belief that love can never be great enough to encompass the whole of the story. We feel that we must subtract or conceal part of ourselves if we are ever to win the love of other people or God himself. We are diminished in our own eyes by our suffering, taught to despair of our dreams, to give up our hope that God will come with goodness in his hands.
So God creeps in, gentle, and we know his touch because we are not discarded or dismissed, but healed. He comes to unravel our self-doubt, to untangle the evil we have believed, to call us back from the dark lands of our insecurity. He calls us by name and wakes us from sleep so that we rise to ask what this kind and precious King commands, and so often his command is simply to open our hands so that they may be filled with his goodness. For when God arrives as the healer, we learn anew that the anguished hopes we carry are held within God’s hand like the hazelnut of Mother Julian’s vision. The story he weaves for us may look radically different from what we thought we desired, but when it arrives, we will recognize it as the intimate gift of a love whose will for us is always so much greater than our own.
”
”
Sarah Clarkson (This Beautiful Truth: How God's Goodness Breaks into Our Darkness)
“
To the infra-human specimens of this benighted scientific age the ritual and worship connected with the art of healing as practiced at Epidaurus seems like sheer buncombe. In our world the blind lead the blind and the sick go to the sick to be cured. We are making constant progress, but it is a progress which leads to the operating table, to the poor house, to the insane asylum, to the trenches. We have no healers – we have only butchers whose knowledge of anatomy entitles them to a diploma, which in turn entitles them to carve out or amputate our illnesses so that we may carry on in cripple fashion until such time as we are fit for the slaughterhouse. We announce the discovery of this cure and that but make no mention of the new diseases which we have created en route. The medical cult operates very much like the war office – the triumphs which they broadcast are sops thrown out to conceal death and disaster. The medicos, like the military authorities, are helpless; they are waging a hopeless fight from the start. What man wants is peace in order that he may live. Defeating our neighbor doesn’t give peace any more than curing cancer brings health. Man doesn’t begin to live through triumphing over his enemy nor does he begin to acquire health through endless cures. The joy of life comes through peace, which is not static but dynamic. No man can really say that he knows what joy is until he has experienced peace. And without joy there is no life, even if you have a dozen cars, six butlers, a castle, a private chapel and a bomb-proof vault. Our diseases are our attachments, be they habits, ideologies, ideals, principles, possessions, phobias, gods, cults, religions, what you please. Good wages can be a disease just as much as bad wages. Leisure can be just as great a disease as work. Whatever we cling to, even if it be hope or faith, can be the disease which carries us off. Surrender is absolute: if you cling to even the tiniest crumb you nourish the germ which will devour you. As for clinging to God, God long ago abandoned us in order that we might realize the joy of attaining godhood through our own efforts. All this whimpering that is going on in the dark, this insistent, piteous plea for peace which will grow bigger as the pain and the misery increase, where is it to be found? Peace, do people imagine that it is something to cornered, like corn or wheat? Is it something which can be pounded upon and devoured, as with wolves fighting over a carcass? I hear people talking about peace and their faces are clouded with anger or with hatred or with scorn and disdain, with pride and arrogance. There are people who want to fight to bring about peace- the most deluded souls of all. There will be no peace until murder is eliminated from the heart and mind. Murder is the apex of the broad pyramid whose base is the self. That which stands will have to fall. Everything which man has fought for will have to be relinquished before he can begin to live as man. Up till now he has been a sick beast and even his divinity stinks. He is master of many worlds and in his own he is a slave. What rules the world is the heart, not the brain, in every realm our conquests bring only death. We have turned our backs on the one realm wherein freedom lies. At Epidaurus, in the stillness, in the great peace that came over me, I heard the heart of the world beat. I know what the cure is: it is to give up, to relinquish, to surrender, so that our little hearts may beat in unison with the great heart of the world.
”
”
Henry Miller
“
Then he took him by the hand, and led him into a very large parlor full of dust, as if it had never been swept. The Interpreter called to a man and told him to sweep. The man grabbed a broom and swept and in so doing stirred a thick cloud of dust into the air. The dust grew so dense it almost choked Christian. The Interpreter then spoke to a woman who stood nearby. “Bring some water here and sprinkle the room.” The woman did as she was told and the entire room was easily swept and cleaned. Christian asked, “What does this mean?” The Interpreter answered, “This parlor is the heart of a man who was never sanctified by the sweet grace of the gospel. The dust is his sin and inward corruption which has defiled the whole man. The one who began to sweep at first is the law, but she who brought water and sprinkled it is the gospel. Interpreter shows Christian the room full of dust “Now while you saw the room fill with the great cloud of dust when first swept, the dust flew about in such a way that the room could not be cleansed and its dust almost choked you. This is to show you that the law, instead of cleansing the heart from sin, does in fact arouse it. (So that without the law I lived for some time; but when the commandment came, sin revived, and I died. – Rom. 7:9) It also gives it greater strength (The sting of death is sin, and the power of sin is the law. – 1 Cor. 15:56), and causes sin to flourish in the soul (Moreover the law entered that the offence might abound. But where sin abounded, grace did much more abound. – Rom. 5:20), for even as the law uncovers sin and forbids it, it does not provide the power to subdue it. “In the same way, the woman you saw sprinkle the room with water which made it easy to clean – this is to show you that when the gospel comes with its sweet and precious influences and indwells the heart, just like the dust settled by sprinkling the floor with water, sin is also vanquished and subdued and the soul made clean, through faith. Consequently, the soul becomes a suitable place for the King of Glory to inhabit.” (Now to him that is able to confirm you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was concealed from times eternal but now is made manifest, and by the writings of the prophets, by the commandment of God eternal, declared unto all the Gentiles, that they might hear and obey by faith. – Rom. 16:25, 26)
”
”
John Bunyan (Pilgrim's Progress)
“
To Harry James Potter,’” he read, and Harry’s insides contracted with a sudden excitement, “‘I leave the Snitch he caught in his first Quidditch match at Hogwarts, as a reminder of the rewards of perseverance and skill.’”
As Scrimgeour pulled out the tiny, walnut-sized golden ball, its silver wings fluttered rather feebly, and Harry could not help feeling a definite sense of anticlimax.
“Why did Dumbledore leave you this Snitch?” asked Scrimgeour.
“No idea,” said Harry. “For the reasons you just read out, I supposed . . . to remind me what you can get if you . . . persevere and whatever it was.”
“You think this a mere symbolic keepsake, then?”
“I suppose so,” said Harry. “What else could it be?”
“I’m asking the questions,” said Scrimgeour, shifting his chair a little closer to the sofa. Dusk was really falling outside now; the marquee beyond the windows towered ghostly white over the hedge.
“I notice that your birthday cake is in the shape of a Snitch,” Scrimgeour said to Harry. “Why is that?”
Hermione laughed derisively.
“Oh, it can’t be a reference to the fact Harry’s a great Seeker, that’s way too obvious,” she said. “There must be a secret message from Dumbledore hidden in the icing!”
“I don’t think there’s anything hidden in the icing,” said Scrimgeour, “but a Snitch would be a very good hiding place for a small object. You know why, I’m sure?”
Harry shrugged. Hermione, however, answered: Harry thought that answering questions correctly was such a deeply ingrained habit she could not suppress the urge.
“Because Snitches have flesh memories,” she said.
“What?” said Harry and Ron together; both considered Hermione’s Quidditch knowledge negligible.
“Correct,” said Scrimgeour. “A Snitch is not touched by bare skin before it is released, not even by the maker, who wears gloves. It carries an enchantment by which it can identify the first human to lay hands upon it, in case of a disputed capture. This Snitch”—he held up the tiny golden ball—“will remember your touch, Potter. It occurs to me that Dumbledore, who had prodigious magical skill, whatever his other faults, might have enchanted this Snitch so that it will open only for you.”
Harry’s heart was beating rather fast. He was sure that Scrimgeour was right. How could he avoid taking the Snitch with his bare hand in front of the Minister?
“You don’t say anything,” said Scrimgeour. “Perhaps you already know what the Snitch contains?”
“No,” said Harry, still wondering how he could appear to touch the Snitch without really doing so. If only he knew Legilimency, really knew it, and could read Hermione’s mind; he could practically hear her brain whirring beside him.
“Take it,” said Scrimgeour quietly.
Harry met the Minister’s yellow eyes and knew he had no option but to obey. He held out his hand, and Scrimgeour leaned forward again and placed the Snitch, slowly and deliberately, into Harry’s palm.
Nothing happened. As Harry’s fingers closed around the Snitch, its tired wings fluttered and were still. Scrimgeour, Ron, and Hermione continued to gaze avidly at the now partially concealed ball, as if still hoping it might transform in some way.
“That was dramatic,” said Harry coolly. Both Ron and Hermione laughed.
“That’s all, then, is it?” asked Hermione, making to prise herself off the sofa.
“Not quite,” said Scrimgeour, who looked bad-tempered now. “Dumbledore left you a second bequest, Potter.”
“What is it?” asked Harry, excitement rekindling.
Scrimgeour did not bother to read from the will this time.
“The sword of Godric Gryffindor,” he said.
Hermione and Ron both stiffened. Harry looked around for a sign of the ruby-encrusted hilt, but Scrimgeour did not pull the sword from the leather pouch, which in any case looked much too small to contain it.
”
”
J.K. Rowling (Harry Potter and the Deathly Hallows (Harry Potter, #7))
“
{The final resolutions at Robert Ingersoll's funeral, quoted here}
Whereas, in the order of nature -- that nature which moves with unerring certainty in obedience to fixed laws -- Robert G. Ingersoll has gone to that repose which we call death.
We, his old friends and fellow-citizens, who have shared his friendship in the past, hereby manifest the respect due his memory. At a time when everything impelled him to conceal his opinions or to withhold their expression, when the highest honors of the state were his if he would but avoid discussion of the questions that relate to futurity, he avowed his belief; he did not bow his knee to superstition nor countenance a creed which his intellect dissented.
Casting aside all the things for which men most sigh -- political honor, the power to direct the futures of the state, riches and emoluments, the association of the worldly and the well- to-do -- he stood forth and expressed his honest doubts, and he welcomed the ostracism that came with it, as a crown of glory, no less than did the martyrs of old.
Even this self-sacrifice has been accounted shame to him, saying that he was urged thereto by a desire for financial gain, when at the time he made his stand there was before him only the prospect of loss and the scorn of the public. We, therefore, who know what a struggle it was to cut loose from his old associations, and what it meant to him at that time, rejoice in his triumph and in the plaudits that came to him from thus boldly avowing his opinions, and we desire to record the fact that we feel that he was greater than a saint, greater than a mere hero -- he was a thoroughly honest man.
He was a believer, not in the narrow creed of a past barbarous age, but a true believer in all that men ought to hold sacred, the sanctity of the home, the purity of friendship, and the honesty of the individual. He was not afraid to advocate the fact that eternal truth was eternal justice; he was not afraid of the truth, nor to avow that he owed allegiance to it first of all, and he was willing to suffer shame and condemnation for its sake.
The laws of the universe were his bible; to do good, his religion, and he was true to his creed. We therefore commend his life, for he was the apostle of the fireside, the evangel of justice and love and charity and happiness.
We who knew him when he first began his struggle, his old neighbors and friends, rejoice at the testimony he has left us, and we commend his life and efforts as worthy of emulation.
”
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Herman E. Kittredge (Ingersoll: A Biographical Appreciation (1911))