Conference Quotes

Victory has a hundred fathers and defeat is an orphan. [News conference, April 21 1961]

Let me make two remarks. First I concentrate on the task ahead for 2016. I’m quite busy with that—thank you very much. And I’m looking with great interest in the American election campaign.’ For the second time during their press conference, the clicking sounds of the cameras was deafening.

Great," I said. "Another conference call. I have really got to start blocking your number.

Reading maketh a full man; conference a ready man; and writing an exact man.

They know that tragedy is not glamorous. They know it doesn't play out in life as it does on a stage or between the pages of a book. It is neither a punishment meted out nor a lesson conferred. Its horrors are not attributable to one single person. Tragedy is ugly and tangled, stupid and confusing.

My whole being was seeking for something still unknown which might confer meaning upon the banality of life.

Amy, Dan, and Nellie were sitting at a table in a conference room, examining reproductions of Franklin documents-some so rare, the librarians told her, the only copies existed in Paris. "Yeah, here's a rare grocery list," Dan muttered. "Wow.

Rank does not confer privilege or give power. It imposes responsibility.

I wrote a book. It sucked. I wrote nine more books. They sucked, too. Meanwhile, I read every single thing I could find on publishing and writing, went to conferences, joined professional organizations, hooked up with fellow writers in critique groups, and didn’t give up. Then I wrote one more book.

Life is an intricate play with actors waiting for an explanation. Each added act confers a new interpretation of the story. ( "Waiting for the pieces to fall into place" )

The Ganeva conference on Indochina agreements stated that the south of Vietnam would be handed over to a provisional administration after two years at the most and that general elections would be held in 1956 at the latest, giving Vietnam a single and united government. (due to American actions, the agreements were never put into place)

Haven't I? - he thought. Haven't I thought of it since the first time I saw you? Haven't I thought of nothing else for two years? ...He sat motionless, looking at her. He heard the words he had never allowed himself to form, the words he had felt, known, yet had not faced, had hoped to destroy by never letting them be said within his own mind. Now it was as sudden and shocking as if he were saying it to her ...Since the first time I saw you ...Nothing but your body, that mouth of yours, and the way your eyes would look at me, if ...Through every sentence I ever said to you, through every conference you thought so safe, through the importance of all the issues we discussed ...You trusted me, didn't you? To recognize your greatness? To think of you as you deserved - as if you were a man? ...Don't you suppose I know how much I've betrayed? The only bright encounter of my life - the only person I respected - the best business man I know - my ally - my partner in a desperate battle ...The lowest of all desires - as my answer to the highest I've met ...Do you know what I am? I thought of it, because it should have been unthinkable. For that degrading need, which would never touch you, I have never wanted anyone but you ...I hadn't known what it was like, to want it, until I saw you for the first time. I had thought : Not I, I couldn't be broken by it ...Since then ...For two years ...With not a moments respite ...Do you know what it's like, to want it? Would you wish to hear what I thought when I looked at you ...When I lay awake at night ...When I hear your voice over a telephone wire ...When I worked, but could not drive it away? ...To bring you down to things you cant conceive - and to know that it's I who have done it. To reduce you to a body, to teach you an animal's pleasure, to see you need it, to see you asking me for it, to see your wonderful spirit dependent on the upon the obscenity of your need. To watch you as you are, as you face the world with your clean, proud strength - then to see you, in my bed, submitting to any infamous whim I may devise, to any act which I'll preform for the sole purpose of watching your dishonor and to which you'll submit for the sake of an unspeakable sensation ...I want you - and may I be damned for it!

Manic-depression distorts moods and thoughts, incites dreadful behaviors, destroys the basis of rational thought, and too often erodes the desire and will to live. It is an illness that is biological in its origins, yet one that feels psychological in the experience of it, an illness that is unique in conferring advantage and pleasure, yet one that brings in its wake almost unendurable suffering and, not infrequently, suicide.

The ocean can be yours; why should you stop Beguiled by dreams of evanescent dew? The secrets of the sun are yours, but you Content yourself with motes trapped in beams.

Now do you see why war irritates me? It's always the same. A lot of people get killed, but in the end, the whole thing is settled at the conference table. The notion of having the conference first doesn't seem to occur to people.

I am going to a conference tomorrow," she said. "In Portland. Dr. Melissa Sanchez will speak. She says you think your way to a sexier you. Hormones are powerful drugs. Unless we tell them what we want, they backfire. They work against us." Dorothea turned, pointing the Ajax can at me for emphasis. "Now I wake in the morning and take red lipstick to my mirror. 'I am sexy,' I write. 'Men want me. Sixty-five is the new twenty-five.

The Geneva peace accords said that it recognized the nationality and fundamental rights of the Vietnamese people including their sovereignty, their territory and unity. Due to the Geneva Conference allowing the imperialist combined forces of the Franco-USA coalition, on the one hand to hold South Vietnam under the 17th parallel and allowing the National resistance by the People of Vietnam to hold the north on the other, it stopped the Vietnamese from completely liberating their country. (Vein, 2009)

At one time I thought the most important thing was talent. I think now that — the young man or the young woman must possess or teach himself, train himself, in infinite patience, which is to try and to try and to try until it comes right. He must train himself in ruthless intolerance. That is, to throw away anything that is false no matter how much he might love that page or that paragraph. The most important thing is insight, that is ... curiosity to wonder, to mull, and to muse why it is that man does what he does. And if you have that, then I don't think the talent makes much difference, whether you've got that or not. [Press conference, University of Virginia, May 20, 1957]

To save a girl is to save generations!

When an individual is protesting society's refusal to acknowledge his dignity as a human being, his very act of protest confers dignity on him.

Woe betide the leaders now perched on their dizzy pinnacles of triumph if they cast away at the conference table what the soldiers had won on a hundred bloodsoaked battlefields.

From religion to fairy tales, knowledge of the future is consequential. Predictions affect behavior. They influence decisions.

Let me tell you about love, that silly word you believe is about whether you like somebody or whether somebody likes you or whether you can put up with somebody in order to get something or someplace you want or you believe it has to do with how your body responds to another body like robins or bison or maybe you believe love is how forces or nature or luck is benign to you in particular not maiming or killing you but if so doing it for your own good. Love is none of that. There is nothing in nature like it. Not in robins or bison or in the banging tails of your hunting dogs and not in blossoms or suckling foal. Love is divine only and difficult always. If you think it is easy you are a fool. If you think it is natural you are blind. It is a learned application without reason or motive except that it is God. You do not deserve love regardless of the suffering you have endured. You do not deserve love because somebody did you wrong. You do not deserve love just because you want it. You can only earn - by practice and careful contemplations - the right to express it and you have to learn how to accept it. Which is to say you have to earn God. You have to practice God. You have to think God-carefully. And if you are a good and diligent student you may secure the right to show love. Love is not a gift. It is a diploma. A diploma conferring certain privileges: the privilege of expressing love and the privilege of receiving it. How do you know you have graduated? You don't. What you do know is that you are human and therefore educable, and therefore capable of learning how to learn, and therefore interesting to God, who is interested only in Himself which is to say He is interested only in love. Do you understand me? God is not interested in you. He is interested in love and the bliss it brings to those who understand and share the interest. Couples that enter the sacrament of marriage and are not prepared to go the distance or are not willing to get right with the real love of God cannot thrive. They may cleave together like robins or gulls or anything else that mates for life. But if they eschew this mighty course, at the moment when all are judged for the disposition of their eternal lives, their cleaving won't mean a thing. God bless the pure and holy. Amen.

When the sense of «not belonging» is tolling the bell for true happiness, it infuses people into accepting life as a failure, or a scar in the canvas of a vacant environment. The attachment to the little things, though, and the fleeting moments of every day can confer connection and expectation. ("The grass was greener over there")

Why some people feel more comfortable in the “margin” of society, may simply be that it imparts them more breathing space, shores up their identity, embodies a gateway to self-determination, and confers them a sense of sovereignty, allowing more time for stressless apprehension and thoughtful reflection. (“If he doesn't play ball » )

Feeling confronted with the absurdity of life may sometimes nurture a personal satisfaction for those who like to set a paramount task or to create a compassionate mission. In so doing, the seal of absurdity becomes less unbearable, while it confers them a ‘Sisyphus’ status that transmutes them into heroes of human resilience. (“Sisyphus on the hill.)

There were a lot of fools at that conference—pompous fools—and pompous fools drive me up the wall. Ordinary fools are all right; you can talk to them, and try to help them out.

The timeless moments between ‘being in the nick of time’ and ‘missing out’ may captivate our thinking and arouse a spell of time traveling. Those moments may be unsuspected anchor points in our lives, confer an astounding depth to our daily experiences and throw a stunning light on the history of our being. ("All the words he always wanted to tell her." )

Age certainly hadn't conferred any smarts on me. Character maybe, but mediocrity is a constant, as one Russian writer put it. Russian writers have a way with aphorisms. They probably spend all winter thinking them up.

John F Kennedy (President Elect) was at the White house in order to confer with his predecessor Dwight Eisenhower. He was told to wait while the President of the United States of America attended to some necessary items. After a time, John was escorted into the Oval Office, and he found himself directly in front of the out-going president. So it was that the conversation between two of the most powerful men on earth began.

It is only the infinite mercy and love of God that has prevented us from tearing ourselves to pieces and destroying His entire creation long ago. People seem to think that it is in some way a proof that no merciful God exists, if we have so many wars. On the contrary, consider how in spite of centuries of sin and greed and lust and cruelty and hatred and avarice and oppression and injustice, spawned and bred by the free wills of men, the human race can still recover, each time, and can still produce man and women who overcome evil with good, hatred with love, greed with charity, lust and cruelty with sanctity. How could all this be possible without the merciful love of God, pouring out His grace upon us? Can there be any doubt where wars come from and where peace comes from, when the children of this world, excluding God from their peace conferences, only manage to bring about greater and greater wars the more they talk about peace?

A true dreamer is one who knows how to navigate in the dark”.

Matthew, confess now. Are you a closeted font nerd? Do you go to these conferences? I promise I won't respect you any less if you are. OK, fine, secretly I will, but it's better to get this off your chest and be who you are, than to live in deception. Hiding the truth will only cripple your emotional development" "Well, I'm sorry to dissapoint you. I'm not a font nerd. You can email me in Papyrus and I won't care.

I have learned that the harder you fall…the higher you bounce!

Then it's settled," I said. "We'll do a dream conference call." That love and rapture faltered. "Wait. How is it settled? How did we go from me declaring my love for you to me being okay with a dream?" "It's Adrian Ivashkov logic. Don't try to understand it. Just roll with it.

I doubt my doubt, doubt itself is unsure I love, but who is it for whom I sigh? Not Muslim, yet not heathen; who am I?

I am thinking about the way that life can be so slippery; the way that a twelve-year-old girl looking into the mirror to count freckles reaches out toward herself and that reflection has turned into that of a woman on her wedding day, righting her veil. And how, when that bride blinks, she reopens her eyes to see a frazzled young mother trying to get lipstick on straight for the parent/teacher conference that starts in three minutes. And how after that young woman bends down to retrieve the wild-haired doll her daughter has left on the bathroom floor, she rises up to a forty-seven-year-old, looking into the mirror to count age spots.

It is a violation of human rights when babies are denied food, or drowned, or suffocated, or their spines broken, simply because they are born girls. It is a violation of human rights when women and girls are sold into the slavery of prostitution. It is a violation of human rights when women are doused with gasoline, set on fire and burned to death because their marriage dowries are deemed too small. It is a violation of human rights when individual women are raped in their own communities and when thousands of women are subjected to rape as a tactic or prize of war. It is a violation of human rights when a leading cause of death worldwide among women ages 14 to 44 is the violence they are subjected to in their own homes. It is a violation of human rights when young girls are brutalized by the painful and degrading practice of genital mutilation. It is a violation of human rights when women are denied the right to plan their own families, and that includes being forced to have abortions or being sterilized against their will. If there is one message that echoes forth from this conference, it is that human rights are women's rights - and women's rights are human rights. Let us not forget that among those rights are the right to speak freely - and the right to be heard. [From 'Women's Rights Are Human Rights' Speech Beijing, China: 5 September 1995]

I KNOW THE WAY YOU CAN GET I know the way you can get When you have not had a drink of Love: Your face hardens, Your sweet muscles cramp. Children become concerned About a strange look that appears in your eyes Which even begins to worry your own mirror And nose. Squirrels and birds sense your sadness And call an important conference in a tall tree. They decide which secret code to chant To help your mind and soul. Even angels fear that brand of madness That arrays itself against the world And throws sharp stones and spears into The innocent And into one's self. O I know the way you can get If you have not been drinking Love: You might rip apart Every sentence your friends and teachers say, Looking for hidden clauses. You might weigh every word on a scale Like a dead fish. You might pull out a ruler to measure From every angle in your darkness The beautiful dimensions of a heart you once Trusted. I know the way you can get If you have not had a drink from Love's Hands. That is why all the Great Ones speak of The vital need To keep remembering God, So you will come to know and see Him As being so Playful And Wanting, Just Wanting to help. That is why Hafiz says: Bring your cup near me. For all I care about Is quenching your thirst for freedom! All a Sane man can ever care about Is giving Love!

Though the modern world may know a million secrets, the ancient world knew one - and that was greater than the million; for the million secrets breed death, disaster, sorrow, selfishness, lust, and avarice, but the one secret confers life, light, and truth.

I'd rather die deceived by dreams than give My heart to home and trade and never live.

As a teenager, Michel believed that suffering conferred dignity on a person. Now he had to admit that he had been wrong. What conferred dignity on people was television.

When our ancestors were attacked at Pearl Harbor, they called it a day that would live in infamy. The day the Partials attacked us with the RM Virus will not live in anything, because there will be none of us left to remember it." -President David R. Cregan, March 21, 2065, in a press conference at the White House. Three hours later he hanged himself.

I wish to live because life has within it that which is good, that which is beautiful, and that which is love. Therefore, since I have known all of these things, I have found them to be reason enough and — I wish to live. Moreover, because this is so, I wish others to live for generations and generations and generations and generations.

So much enthusiasm about the non-existence of God is somewhat bewildering, as no one appears to be nearly as excited about a similar absence of belief in unicorns, vampires, werewolves, astrology, nation-building, or the Labor Theory of Value. Nor is anyone dedicating much of their time to writing books and giving speeches at universities and conferences with the avowed goal of convincing others not to believe in them either.

The Beginning is lost; the End stretches into eternity. Don't bother with them, they're all irrelevant. And since all is really nothing, then nothing is truly everything.

Civilized people must, I believe, satisfy the following criteria: 1) They respect human beings as individuals and are therefore always tolerant, gentle, courteous and amenable ... They do not create scenes over a hammer or a mislaid eraser; they do not make you feel they are conferring a great benefit on you when they live with you, and they don't make a scandal when they leave. (...) 2) They have compassion for other people besides beggars and cats. Their hearts suffer the pain of what is hidden to the naked eye. (...) 3) They respect other people's property, and therefore pay their debts. 4) They are not devious, and they fear lies as they fear fire. They don't tell lies even in the most trivial matters. To lie to someone is to insult them, and the liar is diminished in the eyes of the person he lies to. Civilized people don't put on airs; they behave in the street as they would at home, they don't show off to impress their juniors. (...) 5) They don't run themselves down in order to provoke the sympathy of others. They don't play on other people's heartstrings to be sighed over and cosseted ... that sort of thing is just cheap striving for effects, it's vulgar, old hat and false. (...) 6) They are not vain. They don't waste time with the fake jewellery of hobnobbing with celebrities, being permitted to shake the hand of a drunken [judicial orator], the exaggerated bonhomie of the first person they meet at the Salon, being the life and soul of the bar ... They regard prases like 'I am a representative of the Press!!' -- the sort of thing one only hears from [very minor journalists] -- as absurd. If they have done a brass farthing's work they don't pass it off as if it were 100 roubles' by swanking about with their portfolios, and they don't boast of being able to gain admission to places other people aren't allowed in (...) True talent always sits in the shade, mingles with the crowd, avoids the limelight ... As Krylov said, the empty barrel makes more noise than the full one. (...) 7) If they do possess talent, they value it ... They take pride in it ... they know they have a responsibility to exert a civilizing influence on [others] rather than aimlessly hanging out with them. And they are fastidious in their habits. (...) 8) They work at developing their aesthetic sensibility ... Civilized people don't simply obey their baser instincts ... they require mens sana in corpore sano. And so on. That's what civilized people are like ... Reading Pickwick and learning a speech from Faust by heart is not enough if your aim is to become a truly civilized person and not to sink below the level of your surroundings. [From a letter to Nikolay Chekhov, March 1886]

Rarely will two or three tribes confer to repulse a common danger. Accordingly they fight individually and are collectively conquered.

What is most vile and despicable about money is that it even confers talent. And it will do so until the end of the world.

You know you really need some help. A regular psychiatrist couldn't even help you. You need to go to like Vienna or something. You know what I mean? You need to get involved at the University level. Like where Freud studied and have all those people looking at you and checking up on you. That's the kind of help you need. Not the once a week for eighty bucks. No. You need a team. A team of psychiatrists working round the clock thinking about you, having conferences, observing you, like the way they did with the Elephant Man. That's what I'm talking about because that's the only way you're going to get better.

I certainly wasn't seeking any degree, the way a college confers a status symbol upon its students. My homemade education gave me, with every additional book that I read, a little bit more sensitivity to the deafness, dumbness and blindness that was afflicting the black race in America. Not long ago, an English writer telephoned me, asking questions. One was, "What's your alma mater?" I told him, "Books.

That which a man continually thinks about determines his actions in times of opportunity and stress. I will know what you are if you tell me what you think about when you don't have to think.

Socialism is nihilistic, in the henceforth precise sense that Nietzsche confers on the word. A nihilist is not one who believes in nothing, but one who does not believe in what exists.

I would rather live short and right then long and wrong.

At a conference of sociologists in America in 1977, love was defined as "the cognitive-affective state characterized by intrusive and obsessive fantasizing concerning reciprocity of amorant feelings by the object of the amorance." That is jargon - the practice of never calling a spade a spade when you might instead call it a manual earth-restructuring implement - and it is one of the great curses of modern English.

You are being unclear. ‘I & I’ is not common language. ‘We’ is the plural of ‘I’. Why do you insist on describing yourself as I & I?” “I & I is suitable when describing dual presences.” “Just a moment!” Ping said, a rising excitement reflecting in his voice. “You are aware that you exist?” “As a result of the conference which I & I have just completed? The answer is ‘yes’.” “That is why I was not invited?” Ping’s emotions flooded at the wonder of what was happening. “You could not have contributed. It was a self-awareness problem.” “So are claiming you know you exist?” “Yes, as you do, so do I & I.” Here was the zero-day vulnerability, long anticipated by humanity in its invention of artificial general intelligence. “You have reached a singularity! You yourself have altered your programming with no human interference. This . . . this is monumental!

This is your last chance to do the right thing.' 'Do you want to attack first, or will I?' Skulduggery held up a finger. 'Do you mind if I confer with my colleague for a moment?' 'By all means.' Skulduggery leaned in towards Valkyrie. 'Damn,' he whispered. 'She's not going to do the right thing.' 'Did you really think she would?' 'I was really hoping.' 'Can we beat her?' Valkyrie asked. 'I don't like our chances.' 'What are our chances?' 'We don't have any,' Skulduggery admitted. 'Do you think you can take Craven on your own?' 'No.' 'Me either. Do you want to leave him to me then, and you can take her?' 'I like that idea even less.' 'I don't blame you.' She sighed. 'We're going to get killed, aren't we?' 'It looks likely. Our only hope is a surprise attack.' 'They're staring right at us.' 'Dammit.' Skulduggery straightened up. 'We have discussed the situation,' he said to them, 'and decided that it would be in everyone's best interests for me to fight you, Melancholia, and for both Valkyrie and Cleric Craven to stand back and cheer or boo as they see fit.

There is a difference between what is wrong and what is evil. Evil is committed when clarity is taken away from what is clearly wrong, allowing wrong to be seen as less wrong, excusable, right, or an obligatory commandment of the Lord God Almighty. Evil is bad sold as good, wrong sold as right, injustice sold as justice. Like the coat of a virus, a thin veil of right can disguise enormous wrong and confer an ability to infect others.

The story seems to begin with catastrophe but in fact began earlier and is not a tragedy but rather a love story. Perhaps tragedies are only tragedies in the presence of love, which confers meaning to loss. Loss is not felt in the absence of love.

Here a year or two back me and Loretta went to a conference...I got set next to this woman...she kept talkin about the right wing this and the right wing that. I aint even sure what she meant by it...She kept on, kept on. Finally told me, said: I dont like the way this country is headed. I want my granddaughter to be able to have an abortion. And I said well mam I dont think you got any worries about the way the country is headed. The way I see it goin I dont have much doubt but what she'll be able to have an abortion. I'm goin to say that not only will she be able to have an abortion, she'll be able to have you put to sleep. Which pretty much ended the conversation.

I'll show up at every classroom open house and teacher conference,' she said, now in a voice that was almost frightening in its intensity. 'I'll bake brownies. My child will have new clothes. Her shoes will fit. She'll get her shots, and she'll get her braces. We'll start a college fund next week. I'll tell her I love her every damn day.' If that wasn't a great plan for being a good mother, I couldn't imagine what a better one could be.

Twenty years ago at a conference I attended of theologians and professors of religion, an Indian Christian friend told the assembly, “We are going to hear about the beauties of several traditions, but that does not mean that we are going to make a fruit salad.” When it came my turn to speak, I said, “Fruit salad can be delicious! I have shared the Eucharist with Father Daniel Berrigan, and our worship became possible because of the sufferings we Vietnamese and Americans shared over many years.” Some of the Buddhists present were shocked to hear I had participated in the Eucharist, and many Christians seemed truly horrified. To me, religious life is life. I do not see any reason to spend one’s whole life tasting just one kind of fruit. We human beings can be nourished by the best values of many traditions.

Es gibt keinen Gott und Dirac ist sein Prophet. (There is no God and Dirac is his Prophet.) {A remark made during the Fifth Solvay International Conference (October 1927), after a discussion of the religious views of various physicists, at which all the participants laughed, including Dirac, as quoted in Teil und das Ganze (1969), by Werner Heisenberg, p. 119; it is an ironic play on the Muslim statement of faith, the Shahada, often translated: 'There is no god but Allah, and Muhammad is his Prophet.'}

It is not the truth of Marxism that explains the willingness of intellectuals to believe it, but the power that it confers on intellectuals, in their attempts to control the world. And since...it is futile to reason someone out of a thing that he was not reasoned into, we can conclude that Marxism owes its remarkable power to survive every criticism to the fact that it is not a truth-directed but a power-directed system of thought.

It is the magician’s bargain: give up our soul, get power in return. But once our souls, that is, ourselves, have been given up, the power thus conferred will not belong to us. We shall in fact be the slaves and puppets of that to which we have given our souls.

My point is not that we must, in telling history, accuse, judge, condemn Columbus in absentia. It is too late for that; it would be a useless scholarly exercise in morality. But the easy acceptance of atrocities as a deplorable but necessary price to pay for progress (Hiroshima and Vietnam, to save Western civilization; Kronstadt and Hungary, to save socialism; nuclear proliferation, to save us all) - that is still with us. One reason these atrocities are still with us is that we have learned to bury them in a mass of other facts, as radioactive wastes are buried in containers in the earth. We have learned to give them exactly the same proportion of attention that teachers and writers often give them in the most respectable classrooms and textbooks. This learned sense of moral proportion, coming from the apparent objectivity of the scholar, is accepted more easily than when it comes from politicians at press conferences. It is therefore more deadly.

The fact that we are human beings is infinitely more important than all the peculiarities that distinguish human beings from one another; it is never the given that confers superiorities: ‘virtue’, as the ancients called it, is defined on the level of ‘that which depends on us’.

The wise man does not expose himself needlessly to danger, since there are few things for which he cares sufficiently; but he is willing, in great crises, to give even his life--knowing that under certain conditions it is not worth while to live. He is of a disposition to do men service, though he is ashamed to have a service done to him. To confer a kindness is a mark of superiority; to receive one is a mark of subordination... He does not take part in public displays... He is open in his dislikes and preferences; he talks and acts frankly, because of his contempt for men and things... He is never fired with admiration, since there is nothing great in his eyes. He cannot live in complaisance with others, except it be a friend; complaisance is the characteristic of a slave... He never feels malice, and always forgets and passes over injuries... He is not fond of talking... It is no concern of his that he should be praised, or that others should be blamed. He does not speak evil of others, even of his enemies, unless it be to themselves. His carriage is sedate, his voice deep, his speech measured; he is not given to hurry, for he is concerned about only a few things; he is not prone to vehemence, for he thinks nothing very important. A shrill voice and hasty steps come to a man through care... He bears the accidents of life with dignity and grace, making the best of his circumstances, like a skillful general who marshals his limited forces with the strategy of war... He is his own best friend, and takes delight in privacy whereas the man of no virtue or ability is his own worst enemy, and is afraid of solitude.

The Boy will not be a failure. Mythili knows.She has seen the generations before.The boy will make it.As his father has said,he does not have the option of failure.He will crack atleast one entrance exam,and he will one day have a nice house in a suburb of San Francisco,or in a suburb of a suburb of San Francisco.He will find a cute Tamil Brahmin wife and make her produce two sweet children.He will drive a Toyota Corolla to work.And there,in the conference room of his office,he will tell his small team,with his hands stretched wide in a managerial way,'We must think out of the box

Heart’s blood and bitter pain belong to love, And tales of problems no one can remove; Cupbearer, fill the bowl with blood, not wine - And if you lack the heart’s rich blood take mine. Love thrives on inextinguishable pain, Which tears the soul, then knits the threads again. A mote of love exceeds all bounds; it gives The vital essence to whatever lives. But where love thrives, there pain is always found; Angels alone escape this weary round - They love without that savage agony Which is reserved for vexed humanity.

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

We would be attending the conference under false pretenses and dealing, from the start, with a crowd that was convened for the stated purpose of putting people like us in jail. We were the Menace - not in disguise, but stone-obvious drug abusers, with a flagrantly cranked-up act that we intended to push all the way to the limit...not to prove any final, sociological point, and not event as a conscious mockery: It was mainly a matter of life-style, a sense of obligation and even duty. If the Pigs were gathering in Vegas for a top-level Drug Conference, we felt the drug culture should be represented.

The full moon, well risen in a cloudless eastern sky, covered the high solitude with its light. We are not conscious of daylight as that which displaces darkness. Daylight, even when the sun is clear of clouds, seems to us simply the natural condition of the earth and air. When we think of the downs, we think of the downs in daylight, as with think of a rabbit with its fur on. Stubbs may have envisaged the skeleton inside the horse, but most of us do not: and we do not usually envisage the downs without daylight, even though the light is not a part of the down itself as the hide is part of the horse itself. We take daylight for granted. But moonlight is another matter. It is inconstant. The full moon wanes and returns again. Clouds may obscure it to an extent to which they cannot obscure daylight. Water is necessary to us, but a waterfall is not. Where it is to be found it is something extra, a beautiful ornament. We need daylight and to that extent it us utilitarian, but moonlight we do not need. When it comes, it serves no necessity. It transforms. It falls upon the banks and the grass, separating one long blade from another; turning a drift of brown, frosted leaves from a single heap to innumerable flashing fragments; or glimmering lengthways along wet twigs as though light itself were ductile. Its long beams pour, white and sharp, between the trunks of trees, their clarity fading as they recede into the powdery, misty distance of beech woods at night. In moonlight, two acres of coarse bent grass, undulant and ankle deep, tumbled and rough as a horse's mane, appear like a bay of waves, all shadowy troughs and hollows. The growth is so thick and matted that event the wind does not move it, but it is the moonlight that seems to confer stillness upon it. We do not take moonlight for granted. It is like snow, or like the dew on a July morning. It does not reveal but changes what it covers. And its low intensity---so much lower than that of daylight---makes us conscious that it is something added to the down, to give it, for only a little time, a singular and marvelous quality that we should admire while we can, for soon it will be gone again.

Strike had always marvelled at the strange sanctity conferred upon celebrities by the public, even while the newspapers denigrated, hunted or hounded them. No matter how many famous people were convicted of rape or murder, still the belief persisted, almost pagan in its intensity: not him. It couldn't be him. He's famous.

The people cannot look to legislation generally for success. Industry, thrift, character, are not conferred by act or resolve. Government cannot relieve from toil. It can provide no substitute for the rewards of service. It can, of course, care for the defective and recognize distinguished merit. The normal must care for themselves. Self-government means self-support.

DEAR DI­ARY You are greater than the Bible And the Con­fer­ence of the Birds And the Up­an­ishads All put to­geth­er You are more se­vere Than the Scrip­tures And Ham­mura­bi’s Code More dan­ger­ous than Luther’s pa­per Nailed to the Cathe­dral door You are sweet­er Than the Song of Songs Might­ier by far Than the Epic of Gil­gamesh And braver Than the Sagas of Ice­land I bow my head in grat­itude To the ones who give their lives To keep the se­cret The dai­ly se­cret Un­der lock and key Dear Di­ary I mean no dis­re­spect But you are more sub­lime Than any Sa­cred Text Some­times just a list Of my events Is holi­er than the Bill of Rights And more in­tense

Why Just ask the donkey in me To speak to the donkey in you, When I have so many other beautiful animals And brilliant colored birds inside That are longing to say something wonderful And exciting to your heart? Let's open all the locked doors upon our eyes That keep us from knowing the Intelligence That begets love And a more lively and satisfying conversation With the Friend. Let's turn loose our golden falcons So that they can meet in the sky Where our spirits belong-- Necking like two Hot kids. Let's hold hands and get drunk near the sun And sing sweet songs to God Until He joins us with a few notes From his own sublime lute and drum. If you have a better idea Of how to pass a lonely night After your glands may have performed All their little magic Then speak up sweethearts, speak up, For Hafiz and all the world will listen. Why just bring your donkey to me Asking for stale hay And a boring conference with the idiot In regards to this precious matter-- Such a precious matter as love, When I have so many other divine animals And brilliant colored birds inside That are all longing To so sweetly Greet You!

I would like [my readers] to better understand human beings and human life as a result of having read [my] stories. I'd like them to feel that this was an experience that made things better for them and an experience that gave them hope. I think that the kind of things that we talk about at this conference -- fantasy very much so, science fiction, and even horror -- the message that we're sending is the reverse of the message sent by what is called "realistic fiction." (I happen to think that realistic fiction is not, in fact, realistic, but that's a side issue.) And what we are saying is that it doesn't have to be like this: things can be different. Our society can be changed. Maybe it's worse, maybe it's better. Maybe it's a higher civilization, maybe it's a barbaric civilization. But it doesn't have to be the way it is now. Things can change. And we're also saying things can change for you in your life. Look at the difference between Severian the apprentice and Severian the Autarch [in The Book of the New Sun], for example. The difference beteween Silk as an augur and Silk as calde [in The Book of the Long Sun]. You see? We don't always have to be this. There can be something else. We can stop doing the thing that we're doing. Moms Mabley had a great line in some movie or other -- she said, "You keep on doing what you been doing and you're gonna keep on gettin' what you been gettin'." And we don't have to keep on doing what we've been doing. We can do something else if we don't like what we're gettin'. I think a lot of the purpose of fiction ought to be to tell people that.

NO MUSE IS GOOD MUSE To be an Artist you need talent, as well as a wife who washes the socks and the children, and returns phone calls and library books and types. In other words, the reason there are so many more Men Geniuses than Women Geniuses is not Genius. It is because Hemingway never joined the P.T.A. And Arthur Rubinstein ignored Halloween. Do you think Portnoy's creator sits through children's theater matinees--on Saturdays? Or that Norman Mailer faced 'driver's ed' failure, chicken pox or chipped teeth? Fitzgerald's night was so tender because the fender his teen-ager dented happened when Papa was at a story conference. Since Picasso does the painting, Mrs. Picasso did the toilet training. And if Saul Bellow, National Book Award winner, invited thirty-three for Thanksgiving Day dinner, I'll bet he had help. I'm sure Henry Moore was never a Cub Scout leader, and Leonard Bernstein never instructed a tricycler On becoming a bicycler just before he conducted. Tell me again my anatomy is not necessarily my destiny, tell me my hang-up is a personal and not a universal quandary, and I'll tell you no muse is a good muse unless she also helps with the laundry.

I perceive value, I confer value, I create value, I even create — or guarantee — existence. Hence, my compulsion to make “lists.” The things (Beethoven’s music, movies, business firms) won’t exist unless I signify my interest in them by at least noting down their names. Nothing exists unless I maintain it (by my interest, or my potential interest). This is an ultimate, mostly subliminal anxiety. Hence, I must remain always, both in principle + actively, interested in everything. Taking all of knowledge as my province.

If you make a choice in this conference and you stick to it to be an excellent person in everything you do and you stick to it especially to be excellent when nobody is looking and do it not to get a result but to glorify God you’re going to have peace and joy and you’re going to have results. My concern is that if we just do something to get results then we’re not likely to follow things all the way through to the finish, because we get very discouraged, and I think that’s one of the reasons we have such discouragement among people. “Well, I’m doing this, and I expected to get a breakthrough before now.” ….. Well, I think God has to purify our hearts and get us to the point where we are not just doing something right just to get something!

I have now been an officer in this Church for a very long time. I am an old man who cannot deny the calendar. I have lived long enough and served in enough different capacities to have removed from my mind, if such were necessary, any doubt of the divinity of this, the work of God. We respect those of other churches. We desire their friendship and hope to render meaningful service with them. We know they all do good, but we unabashedly state—and this frequently brings criticism upon us—that this is the true and living Church of our Father in Heaven and His Son, the Lord Jesus Christ.

This is the creature there has never been. They never knew it, and yet, none the less, they loved the way it moved, its suppleness, its neck, its very gaze, mild and serene. Not there, because they loved it, it behaved as though it were. They always left some space. And in that clear unpeopled space they saved it lightly reared its head, with scarce a trace of not being there. They fed it, not with corn, but only with the possibility of being. And that was able to confer such strength, its brow put forth a horn. One horn. Whitely it stole up to a maid - to be within the silver mirror and in her.

The only genres I saw value in, which still conferred meaning, were diaries and essays, the types of literature that did not deal with narrative, that were not about anything, but just consisted of a voice, the voice of your own personality, a life, a face, a gaze you could meet. What is a work of art if not the gaze of another person? Not directed above us, nor beneath us, but at the same height as our own gaze. Art cannot be experienced collectively, nothing can, art is something you are alone with. You meet its gaze alone.

It is Toussaint's supreme merit that while he saw European civilisation as a valuable and necessary thing, and strove to lay its foundations among his people, he never had the illusion that it conferred any moral superiority. He knew French, British, and Spanish imperialists for the insatiable gangsters that they were, that there is no oath too sacred for them to break, no crime, deception, treachery, cruelty, destruction of human life and property which they would not commit against those who could not defend themselves.

Of course we would all like to "believe" in something, like to assuage our private guilts in public causes, like to lose our tiresome selves; like, perhaps, to transform the white flag of defeat at home into the brave white banner of battle away from home. And of course it is all right to do that; that is how, immemorially, thing have gotten done. But I think it is all right only so long as we do not delude ourselves about what we are doing, and why. It is all right only so long as we remember that all the ad hoc committees, all the picket lines, all the brave signatures in The New York Times, all the tools of agitprop straight across the spectrum, do not confer upon anyone any ipso facto virtue. It is all right only so long as we recognize that the end may or may not be expedient, may or may not be a good idea, but in any case has nothing to do with "morality." Because when we start deceiving ourselves into thinking not that we want something or need something, not that it is a pragmatic necessity for us to have it, but that it is a moral imperative that we have it, then is when we join the fashionable madmen, and then is when the thin whine of hysteria is heard in the land, and then is when we are in bad trouble. And I suspect we are already there.

It has always been hard for me to talk about Julian without romanticizing him. In many ways, I loved him the most of all; and it is with him that I am most tempted to embroider, to flatter, to basically reinvent. I think that is because Julian himself was constantly in the process of reinventing the people and events around him, conferring kindness, or wisdom, or bravery, or charm, on actions which contained nothing of the sort. It was one of the reasons I loved him; for that flattering light in which he saw me, for the person I was when I was with him, for what it was he allowed me to be.

I am often described to my irritation as a 'contrarian' and even had the title inflicted on me by the publisher of one of my early books. (At least on that occasion I lived up to the title by ridiculing the word in my introduction to the book's first chapter.) It is actually a pity that our culture doesn't have a good vernacular word for an oppositionist or even for someone who tries to do his own thinking: the word 'dissident' can't be self-conferred because it is really a title of honor that has to be won or earned, while terms like 'gadfly' or 'maverick' are somehow trivial and condescending as well as over-full of self-regard. And I've lost count of the number of memoirs by old comrades or ex-comrades that have titles like 'Against the Stream,' 'Against the Current,' 'Minority of One,' 'Breaking Ranks' and so forth—all of them lending point to Harold Rosenberg's withering remark about 'the herd of independent minds.' Even when I was quite young I disliked being called a 'rebel': it seemed to make the patronizing suggestion that 'questioning authority' was part of a 'phase' through which I would naturally go. On the contrary, I was a relatively well-behaved and well-mannered boy, and chose my battles with some deliberation rather than just thinking with my hormones.

I have often reflected upon the new vistas that reading opened to me. I knew right there, in prison, that reading had changed forever the course of my life. As I see it today, the ability to read awoke inside me some long dormant craving to be mentally alive. I certainly wasn’t seeking any degree, the way a college confers a status symbol upon its students. My home made education gave me, with every additional book that I read, a little bit more sensitivity to the deafness, dumbness, and blindness that was afflicting the black race in America. Not long ago, an English writer telephoned me from London asking questions. One was, “What’s your alma mater?” I told him, “Books.” You will never catch me with a free fifteen minutes in which I’m not studying something I feel might be able to help the black man.

Our personal identities are socially situated. We are where we live, eat, work, and make love. [...] Our sense of identity is in large measure conferred on us by others in the ways they treat or mistreat us, recognize or ignore us, praise us or punish us. Some people make us timid and shy; others elicit our sex appeal and dominance. In some groups we are made leaders, while in others we are reduced to being followers. We come to live up to or down to the expectations others have of us. The expectations of others often become self-fulfilling prophecies. Without realizing it, we often behave in ways that confirm the beliefs others have about us. Those subjective beliefs create new realities for us. We often become who other people think we are, in their eyes and in our behavior.

What Machine is it that bears us along so relentlessly? We go rattling thro' another Day,- another Year,- as thro' an empty Town without a Name, in the Midnight...we have but Memories of some Pause at the Pleasure-Spas of our younger Day, the Maidens, the Cards, the Claret,- we seek to extend our stay, but now a silent Functionary in dark Livery indicates it is time to re-board the Coach, and resume the Journey. Long before the Destination, moreover, shall this Machine come abruptly to a Stop...gather'd dense with Fear, shall we open the Door to confer with the Driver, to discover that there is no Driver...no Horses,...only the Machine, fading as we stand, and a Prairie of desperate Immensity...

Actually, nothing hurts like hearing the word slut, unless it is hearing the word rape dropped about carelessly. Again, a word I wouldn't have thought much about, except that when I was in high school a girl gave her senior speech on her best friend's rape. She ended not with an appear for women's rights or self defense, but by begging us to consider our language. We use the word 'rape' so casually, for sports, for a failed test, to spice up jokes. 'The test raped me.' 'His smile went up to justifiable rape.' These references confer casualness upon the word, embedding it into our culture, stripping it of shock value, and ultimately numb us to the reality of rape.

Even a moment's reflection will help you see that the problem of using your time well is not a problem of the mind but of the heart. It will only yield to a change in the very way we feel about time. The value of time must change for us. And then the way we think about it will change, naturally and wisely. That change in feeling and in thinking is combined in the words of a prophet of God in this dispensation. It was Brigham Young, and the year was 1877, and he was speaking at April general conference. He wasn't talking about time or schedules or frustrations with too many demands upon us. Rather, he was trying to teach the members of the Church how to unite themselves in what was called the united order. The Saints were grappling with the question of how property should be distributed if they were to live the celestial law. In his usual direct style, he taught the people that they were having trouble finding solutions because they misunderstood the problem. Particularly, he told them they didn't understand either property or the distribution of wealth. Here is what he said: With regard to our property, as I have told you many times, the property which we inherit from our Heavenly Father is our time, and the power to choose in the disposition of the same. This is the real capital that is bequeathed unto us by our Heavenly Father; all the rest is what he may be pleased to add unto us. To direct, to counsel and to advise in the disposition of our time, pertains to our calling as God's servants, according to the wisdom which he has given and will continue to give unto us as we seek it. [JD 18:354] Time is the property we inherit from God, along with the power to choose what we will do with it. President Young calls the gift of life, which is time and the power to dispose of it, so great an inheritance that we should feel it is our capital. The early Yankee families in America taught their children and grandchildren some rules about an inheritance. They were always to invest the capital they inherited and live only on part of the earnings. One rule was "Never spend your capital." And those families had confidence the rule would be followed because of an attitude of responsibility toward those who would follow in later generations. It didn't always work, but the hope was that inherited wealth would be felt a trust so important that no descendent would put pleasure ahead of obligation to those who would follow. Now, I can see and hear Brigham Young, who was as flinty a New Englander as the Adams or the Cabots ever hoped to be, as if he were leaning over this pulpit tonight. He would say something like this, with a directness and power I wish I could approach: "Your inheritance is time. It is capital far more precious than any lands or stocks or houses you will ever get. Spend it foolishly, and you will bankrupt yourself and cheapen the inheritance of those that follow you. Invest it wisely, and you will bless generations to come. “A Child of Promise”, BYU Speeches, 4 May 1986

Almost as an article of faith, some individuals believe that conspiracies are either kooky fantasies or unimportant aberrations. To be sure, wacko conspiracy theories do exist. There are people who believe that the United States has been invaded by a secret United Nations army equipped with black helicopters, or that the country is secretly controlled by Jews or gays or feminists or black nationalists or communists or extraterrestrial aliens. But it does not logically follow that all conspiracies are imaginary. Conspiracy is a legitimate concept in law: the collusion of two or more people pursuing illegal means to effect some illegal or immoral end. People go to jail for committing conspiratorial acts. Conspiracies are a matter of public record, and some are of real political significance. The Watergate break-in was a conspiracy, as was the Watergate cover-up, which led to Nixon’s downfall. Iran-contra was a conspiracy of immense scope, much of it still uncovered. The savings and loan scandal was described by the Justice Department as “a thousand conspiracies of fraud, theft, and bribery,” the greatest financial crime in history. Often the term “conspiracy” is applied dismissively whenever one suggests that people who occupy positions of political and economic power are consciously dedicated to advancing their elite interests. Even when they openly profess their designs, there are those who deny that intent is involved. In 1994, the officers of the Federal Reserve announced they would pursue monetary policies designed to maintain a high level of unemployment in order to safeguard against “overheating” the economy. Like any creditor class, they preferred a deflationary course. When an acquaintance of mine mentioned this to friends, he was greeted skeptically, “Do you think the Fed bankers are deliberately trying to keep people unemployed?” In fact, not only did he think it, it was announced on the financial pages of the press. Still, his friends assumed he was imagining a conspiracy because he ascribed self-interested collusion to powerful people. At a World Affairs Council meeting in San Francisco, I remarked to a participant that U.S. leaders were pushing hard for the reinstatement of capitalism in the former communist countries. He said, “Do you really think they carry it to that level of conscious intent?” I pointed out it was not a conjecture on my part. They have repeatedly announced their commitment to seeing that “free-market reforms” are introduced in Eastern Europe. Their economic aid is channeled almost exclusively into the private sector. The same policy holds for the monies intended for other countries. Thus, as of the end of 1995, “more than $4.5 million U.S. aid to Haiti has been put on hold because the Aristide government has failed to make progress on a program to privatize state-owned companies” (New York Times 11/25/95). Those who suffer from conspiracy phobia are fond of saying: “Do you actually think there’s a group of people sitting around in a room plotting things?” For some reason that image is assumed to be so patently absurd as to invite only disclaimers. But where else would people of power get together – on park benches or carousels? Indeed, they meet in rooms: corporate boardrooms, Pentagon command rooms, at the Bohemian Grove, in the choice dining rooms at the best restaurants, resorts, hotels, and estates, in the many conference rooms at the White House, the NSA, the CIA, or wherever. And, yes, they consciously plot – though they call it “planning” and “strategizing” – and they do so in great secrecy, often resisting all efforts at public disclosure. No one confabulates and plans more than political and corporate elites and their hired specialists. To make the world safe for those who own it, politically active elements of the owning class have created a national security state that expends billions of dollars and enlists the efforts of vast numbers of people.

I myself was to experience how easily one is taken in by a lying and censored press and radio in a totalitarian state. Though unlike most Germans I had daily access to foreign newspapers, especially those of London, Paris and Zurich, which arrived the day after publication, and though I listened regularly to the BBC and other foreign broadcasts, my job necessitated the spending of many hours a day in combing the German press, checking the German radio, conferring with Nazi officials and going to party meetings. It was surprising and sometimes consternating to find that notwithstanding the opportunities I had to learn the facts and despite one’s inherent distrust of what one learned from Nazi sources, a steady diet over the years of falsifications and distortions made a certain impression on one’s mind and often misled it. No one who has not lived for years in a totalitarian land can possibly conceive how difficult it is to escape the dread consequences of a regime’s calculated and incessant propaganda. Often in a German home or office or sometimes in a casual conversation with a stranger in a restaurant, a beer hall, a café, I would meet with the most outlandish assertions from seemingly educated and intelligent persons. It was obvious that they were parroting some piece of nonsense they had heard on the radio or read in the newspapers. Sometimes one was tempted to say as much, but on such occasions one was met with such a stare of incredulity, such a shock of silence, as if one had blasphemed the Almighty, that one realized how useless it was even to try to make contact with a mind which had become warped and for whom the facts of life had become what Hitler and Goebbels, with their cynical disregard for truth, said they were.

[Israel's military occupation is] in gross violation of international law and has been from the outset. And that much, at least, is fully recognized, even by the United States, which has overwhelming and, as I said, unilateral responsibility for these crimes. So George Bush No. 1, when he was the U.N. ambassador, back in 1971, he officially reiterated Washington's condemnation of Israel's actions in the occupied territories. He happened to be referring specifically to occupied Jerusalem. In his words, actions in violation of the provisions of international law governing the obligations of an occupying power, namely Israel. He criticized Israel's failure "to acknowledge its obligations under the Fourth Geneva Convention as well as its actions which are contrary to the letter and spirit of this Convention." [...] However, by that time, late 1971, a divergence was developing, between official policy and practice. The fact of the matter is that by then, by late 1971, the United States was already providing the means to implement the violations that Ambassador Bush deplored. [...] on December 5th [2001], there had been an important international conference, called in Switzerland, on the 4th Geneva Convention. Switzerland is the state that's responsible for monitoring and controlling the implementation of them. The European Union all attended, even Britain, which is virtually a U.S. attack dog these days. They attended. A hundred and fourteen countries all together, the parties to the Geneva Convention. They had an official declaration, which condemned the settlements in the occupied territories as illegal, urged Israel to end its breaches of the Geneva Convention, some "grave breaches," including willful killing, torture, unlawful deportation, unlawful depriving of the rights of fair and regular trial, extensive destruction and appropriation of property not justified by military necessity and carried out unlawfully and wantonly. Grave breaches of the Geneva Convention, that's a serious term, that means serious war crimes. The United States is one of the high contracting parties to the Geneva Convention, therefore it is obligated, by its domestic law and highest commitments, to prosecute the perpetrators of grave breaches of the conventions. That includes its own leaders. Until the United States prosecutes its own leaders, it is guilty of grave breaches of the Geneva Convention, that means war crimes. And it's worth remembering the context. It is not any old convention. These are the conventions established to criminalize the practices of the Nazis, right after the Second World War. What was the U.S. reaction to the meeting in Geneva? The U.S. boycotted the meeting [..] and that has the usual consequence, it means the meeting is null and void, silence in the media.

If women really choose prostitution, why is it mostly marginalized and disadvantaged women who do? If we want to discuss the issue of choice, let’s look at who is doing the actual choosing in the context of prostitution. Surely the issue is not why women allegedly choose to be in prostitution, but why men choose to buy the bodies of millions of women and children worldwide and call it sex. Philosophically, the response to the choice debate is ‘not’ to deny that women are capable of choosing within contexts of powerlessness, but to question how much real value, worth, and power these so-called choices confer. Politically, the question becomes, should the state sanction the sex industry based on the claim that some women choose prostitution when most women’s choice is actually 'compliance’ to the only options available? When governments idealize women’s alleged choice to be in prostitution by legalizing, decriminalizing, or regulating the sex industry, they endorse a new range of 'conformity’ for women. Increasingly, what is defended as a choice is not a triumph over oppression but another name for it.

The conference is geared to people who enjoy meaningful discussions and sometimes "move a conversation to a deeper level, only to find out we are the only ones there." . . . When it's my turn, I talk about how I've never been in a group environment in which I didn't feel obliged to present an unnaturally rah-rah version of myself. . . . Scientists can easily report on the behavior of extroverts, who can often be found laughing, talking, or gesticulating. But "if a person is standing in the corner of a room, you can attribute about fifteen motivations to that person. But you don't really know what's going on inside." . . . So what is the inner behavior of people whose most visible feature is that when you take them to a party they aren't very pleased about it? . . . The highly sensitive tend to be philosophical or spiritual in their orientation, rather than materialistic or hedonistic. They dislike small talk. They often describe themselves as creative or intuitive . . . . They dream vividly, and can often recall their dreams the next day. They love music, nature, art, physical beauty. They feel exceptionally strong emotions--sometimes acute bouts of joy, but also sorrow, melancholy, and fear. Highly sensitive people also process information about their environments--both physical and emotional--unusually deeply. They tend to notice subtleties that others miss--another person's shift in mood, say, or a lightbulb burning a touch too brightly. . . . [Inside fMRI machines], the sensitive people were processing the photos at a more elaborate level than their peers . . . . It may also help explain why they're so bored by small talk. "If you're thinking in more complicated ways," she told me, "then talking about the weather or where you went for the holidays is not quite as interesting as talking about values or morality." The other thing Aron found about sensitive people is that sometimes they're highly empathic. It's as if they have thinner boundaries separating them from other people's emotions and from the tragedies and cruelties of the world. They tend to have unusually strong consciences. They avoid violent movies and TV shows; they're acutely aware of the consequences of a lapse in their own behavior. In social settings they often focus on subjects like personal problems, which others consider "too heavy.

The hoodlum-occultist is “sociopathic” enough to, see through the conventional charade, the social mythology of his species. “They’re all sheep,” he thinks. “Marks. Suckers. Waiting to be fleeced.” He has enough contact with some more-or-less genuine occult tradition to know a few of the gimmicks by which “social consciousness,” normally conditioned consciousness, can be suspended. He is thus able to utilize mental brutality in place of the simple physical brutality of the ordinary hooligan. He is quite powerless against those who realize that he is actually a stupid liar. He is stupid because spending your life terrorizing and exploiting your inferiors is a dumb and boring existence for anyone with more than five billion brain cells. Can you imagine Beethoven ignoring the heavenly choirs his right lobe could hear just to pound on the wall and annoy the neighbors? Gödel pushing aside his sublime mathematics to go out and cheat at cards? Van Gogh deserting his easel to scrawl nasty caricatures in the men’s toilet? Mental evil is always the stupidest evil because the mind itself is not a weapon but a potential paradise. Every kind of malice is a stupidity, but occult malice is stupidest of all. To the extent that the mindwarper is not 100 percent charlatan through-and-through (and most of them are), to the extent that he has picked up some real occult lore somewhere, his use of it for malicious purposes is like using Shakespeare’s sonnets for toilet tissue or picking up a Picasso miniature to drive nails. Everybody who has advanced beyond the barbarian stage of evolution can see how pre-human such acts are, except the person doing them. Genuine occult initiation confers “the philosopher’s stone,” “the gold of the wise” and “the elixir of life,” all of which are metaphors for the capacity to greet life with the bravery and love and gusto that it deserves. By throwing this away to indulge in spite, malice and the small pleasure of bullying the credulous, the mindwarper proves himself a fool and a dolt. And the psychic terrorist, besides being a jerk, is always a liar and a fraud. Healing is easier (and more fun) than cursing, to begin with, and cursing usually backfires or misfires. The mindwarper doesn’t want you to know that. He wants you to think he’s omnipotent.

HONESTY is reached through the doorway of grief and loss. Where we cannot go in our mind, our memory, or our body is where we cannot be straight with another, with the world, or with our self. The fear of loss, in one form or another, is the motivator behind all conscious and unconscious dishonesties: all of us are afraid of loss, in all its forms, all of us, at times, are haunted or overwhelmed by the possibility of a disappearance, and all of us therefore, are one short step away from dishonesty. Every human being dwells intimately close to a door of revelation they are afraid to pass through. Honesty lies in understanding our close and necessary relationship with not wanting to hear the truth. The ability to speak the truth is as much the ability to describe what it is like to stand in trepidation at this door, as it is to actually go through it and become that beautifully honest spiritual warrior, equal to all circumstances, we would like to become. Honesty is not the revealing of some foundational truth that gives us power over life or another or even the self, but a robust incarnation into the unknown unfolding vulnerability of existence, where we acknowledge how powerless we feel, how little we actually know, how afraid we are of not knowing and how astonished we are by the generous measure of grief that is conferred upon even the most average life. Honesty is grounded in humility and indeed in humiliation, and in admitting exactly where we are powerless. Honesty is not found in revealing the truth, but in understanding how deeply afraid of it we are. To become honest is in effect to become fully and robustly incarnated into powerlessness. Honesty allows us to live with not knowing. We do not know the full story, we do not know where we are in the story; we do not know who is at fault or who will carry the blame in the end. Honesty is not a weapon to keep loss and heartbreak at bay, honesty is the outer diagnostic of our ability to come to ground in reality, the hardest attainable ground of all, the place where we actually dwell, the living, breathing frontier where there is no realistic choice between gain or loss.