Death At Intervals Quotes

And day to day, life's a hard job, you get tired, you lose the pattern. You need distance, interval. The way to see how beautiful the earth is, is to see it as the moon. The way to see how beautiful life is, is from the vantage point of death.

Death is nothing at all. It does not count. I have only slipped away into the next room. Nothing has happened. Everything remains exactly as it was. I am I, and you are you, and the old life that we lived so fondly together is untouched, unchanged. Whatever we were to each other, that we are still. Call me by the old familiar name. Speak of me in the easy way which you always used. Put no difference into your tone. Wear no forced air of solemnity or sorrow. Laugh as we always laughed at the little jokes that we enjoyed together. Play, smile, think of me, pray for me. Let my name be ever the household word that it always was. Let it be spoken without an effort, without the ghost of a shadow upon it. Life means all that it ever meant. It is the same as it ever was. There is absolute and unbroken continuity. What is this death but a negligible accident? Why should I be out of mind because I am out of sight? I am but waiting for you, for an interval, somewhere very near, just round the corner. All is well. Nothing is hurt; nothing is lost. One brief moment and all will be as it was before. How we shall laugh at the trouble of parting when we meet again!

There is no cure for birth and death save to enjoy the interval.

My life is not this steeply sloping hour, in which you see me hurrying. Much stands behind me; I stand before it like a tree; I am only one of my many mouths, and at that, the one that will be still the soonest. I am the rest between two notes, which are somehow always in discord because Death’s note wants to climb over— but in the dark interval, reconciled, they stay there trembling. And the song goes on, beautiful.

Death is nothing at all, I have only slipped into the next room I am I and you are you Whatever we were to each other, that we are still. Call me by my old familiar name, Speak to me in the easy way which you always used Put no difference in your tone, Wear no forced air of solemnity or sorrow Laugh as we always laughed at the little jokes we enjoyed together. Play, smile, think of me, pray for me. Let my name be ever the household world that it always was, Let it be spoken without effect, without the trace of shadow on it. Life means all that it ever meant. It it the same as it ever was, there is unbroken continuity. Why should I be out of mind because I am out of sight? I am waiting for you, for an interval, somewhere very near, Just around the corner. All is well.

The bond between friends cannot be broken by chance; no interval of time or space can destroy it. Not even death itself can part true friends.

The moment you realize that life will hurt more than your death. While existing, we're forced to become acquainted with sadness. There's no antibiotic for the ridding of distress, and no alleviation of these intervals of pain we must encounter. Behind our eyes, are all these things: our stories, our dreams, our deficiencies, and our scars. Today would leave a scar.

If you can see a thing whole, it seems that it's always beautiful. Planet,lives...But close up, a world's all dirt and rocks. And day to day, life's a hard job, you get tired, you lose the pattern. You need distance, interval. The way to see how beautiful the earth is, is to see it as the moon. The way to see how beautiful life is, is from the vantage point of death.

The word hope first appeared in English about a thousand years ago, denoting some combination of confidence and desire. But what I desired—life—was not what I was confident about—death. When I talked about hope, then, did I really mean “Leave some room for unfounded desire?” No. Medical statistics not only describe numbers such as mean survival, they measure our confidence in our numbers, with tools like confidence levels, confidence intervals, and confidence bounds. So did I mean “Leave some room for a statistically improbable but still plausible outcome—a survival just above the measured 95 percent confidence interval?” Is that what hope was? Could we divide the curve into existential sections, from “defeated” to “pessimistic” to “realistic” to “hopeful” to “delusional”? Weren’t the numbers just the numbers? Had we all just given in to the “hope” that every patient was above average? It occurred to me that my relationship with statistics changed as soon as I became one.

There is death in life, and it astonishes me that we pretend to ignore this: death, whose unforgiving presence we experience with each change we survive because we must learn to die slowly. We must learn to die: That is all of life.

The interval between the beginning of 'I am' (birth or waking) and when you lose it again (death or deep sleep) is called 'time.

If you can see a thing whole," he said, "it seems that it's always beautiful. Planets, lives. . . . But close up, a world's all dirt and rocks. And day to day, life's a hard job, you get tired, you loose the pattern. You need distance, interval. The way to see how beautiful earth is, is to see it from the moon. The way to see how beautiful life is, is from the vantage point of death." "That's all right for Urras. Let it stay off there and be the moon-I don't want it! But I am not going to stand up on a gravestone and look down on life and say, 'O lovely!' I want to see it whole right in the middle of it, here, now. I don't give a hoot for eternity." "It's nothing to do with eternity," said Shevek, grinning, a thin shaggy man of silver and shadow. "All you have to do to see life as a whole is to see it as mortal. I'll die, you'll die; how could we love each other otherwise? The sun's going to burn out, what else keeps it shining?" "Ah! your talk, your damned philosophy!" "Talk? It's not talk. It's not reason. It's hand's touch. I touch the wholeness, I hold it. Which is moonlight, which is Takver? How shall I fear death? When I hold it, when I hold in my hands the light-" "Don't be propertarian," Takver muttered. "Dear heart, don't cry." "I'm not crying. You are. Those are your tears." "I'm cold. The moonlight's cold." "Lie down." A great shiver went through his body as she took him in her arms. "I'm afraid, Takver," he whispered.

What we shared was no more than a fragment of a time long dead. Yet memories remained, warm memories that remained with me like lights from the past. And I would carry those lights in the brief interval before death grabbed me and tossed me back into the crucible of nothingness.

All of our true relationships, all of our enduring experiences touch upon and pass through everything, Sidie, through life and death. We must live in both, be intimately at home in both.

Just as a physician might say that there very likely is not one single living human being who is completely healthy, so anyone who really knows mankind might say that there is not one single living human being who does not despair a little, who does not secretly harbor an unrest, an inner strife, a disharmony, an anxiety about an unknown something or a something he does not even dare try to know, an anxiety about some possibility in existence or an anxiety about himself, so that, just as the physician speaks of going around with an illness in the body, he walks around with a sickness, carries around a sickness of the spirit that signals its presence at rare intervals in and through an anxiety he cannot explain.

I am afraid of reduction. After a lifetime's independence- yes, selfish independence- I am terrified of being reduced to childhood once more, to helplessness, to seas of confusion from which the cruel lucid intervals poke up like rock shoals. I don't want to sit in my chair and be fed, much less do I want to be handed over to medical professionals.

It was love at first touch rather than at first sight, for I had met her several times before without experiencing any special emotions; but one night as I was seeing her home, something quaint she had said made me stoop with a laugh and lightly kiss her on the hair - and of course we all know of that blinding blast which is caused by merely picking up a small doll from the floor of a carefully abandoned house: the soldier involved hears nothing; for him it is but an ecstatic soundless and boundless expansion of what had been during his life a pinpoint of light in the dark center of his being. And really, the reason we think of death in celestial terms is that the visible firmament, especially at night (above our blacked-out Paris with the gaunt arches of its Boulevard Exelmans and the ceaseless Alpine gurgle of desolate latrines), is the most adequate and ever-present symbol of that vast silent explosion' The time, the place, the torture. Her fan, her gloves, her mask. I spent that night and many others getting it out of her bit by bit, but not getting it all. I was under the strange delusion that first I must find out every detail, reconstruct every minute, and only then decide whether I could bear it. But the limit of desired knowledge was unattainable, nor could I ever foretell the approximate point after which I might imagine myself satiated, because of course the denominator of every fraction of knowledge was potentially as infinite as the number of intervals between the fractions themselves.

Continue to believe that with your feeling and with your work you take part in what is greatest. The more strongly you cultivate this belief inside of you, the more it will give rise to reality and world.

Vast spaces of nature; the Atlantic Ocean, the South Sea; vast intervals of time, years, centuries, are of no account. This which I think and feel, underlay that former state of life and circumstances, as it does underlie my present, and will always circumstance, and what is called life, and what is called death.

Certain things existed out of time. It was ten years ago, it was this morning. In that way the accident was like his mother's death. It did not recede so much as hover, waxing and waning at different intervals but always there. It happened in the past and it was always happening. It happened every single minute of the day.

It is still this death which continues inside of me, which works in me, which transforms my heart, which deepens the red of my blood, which bears down heavily on the life that had been ours so that this death becomes a bittersweet drop coursing through my veins and permeating everything, and which ought to be mine forever.

It was curious how that predestined horror moved in and out of one’s consciousness. There it lay, fixed in future times, preceding death as surely as 99 precedes 100. One could not avoid it, but one could perhaps postpone it: and yet instead, every now and again, by a conscious, wilful act, one chose to shorten the interval before it happened.

Fear and hope are alike beneath it. There is somewhat low even in hope. In the hour of vision, there is nothing that can be called gratitude, nor properly joy. The soul raised over passion beholds identity and eternal causation, perceives the self-existence of Truth and Right, and calms itself with knowing that all things go well. Vast spaces of nature, the Atlantic Ocean, the South Sea, — long intervals of time, years, centuries, — are of no account. This which I think and feel underlay every former state of life and circumstances, as it does underlie my present, and what is called life, and what is called death.

There it lay, fixed in future time, preceding death as surely as 99 precedes 100. One could not avoid it, but one could perhaps postpone it: and yet instead, every now and again, by a conscious, willful act, one chose to shorten the interval before it happened.

Through love and through death, our innate ability to transform the loss of control is activated to bring forth a deeper awareness of life.

To have a twin in Death was to share an unyielding and apathetic soul. Sleep survived Death's apathy only by virtue of his nature; endless intervals of sleep regenerated a bond that in any other instance would have been destroyed entirely—dispersing their elements into the Void; a god's true death.

If we look through the aperture which we have opened up onto the absolute, what we see there is a rather menacing power--something insensible, and capable of destroying both things and worlds, of bringing forth monstrous absurdities, yet also of never doing anything, of realizing every dream, but also every nightmare, of engendering random and frenetic transformations, or conversely, of producing a universe that remains motionless down to its ultimate recesses, like a cloud bearing the fiercest storms, then the eeriest bright spells, if only for an interval of disquieting calm. We see an omnipotence equal to that of the Cartesian God, and capable of anything, even the inconceivable; but an omnipotence that has become autonomous, without norms, blind, devoid of the other divine perfections, a power with neither goodness nor wisdom, ill-disposed to reassure thought about the veracity of its distinct ideas. We see something akin to Time, but a Time that is inconceivable for physics, since it is capable of destroying without cause or reason, every physical law, just as it is inconceivable for metaphysics, since it is capable of destroying every determinate entity, even a god, even God. This is not a Heraclitean time, since it is not the eternal law of becoming, but rather the eternal and lawless possible becoming of every law. It is a Time capable of destroying even becoming itself by bringing forth, perhaps forever, fixity, stasis, and death.

It was as though they were intentionally stepping nearer to their graves. As he sat waiting on the edge of the bed he thought again of the cellars of the Ministry of Love. It was curious how that predestined horror moved in and out of one's consciousness. There it lay, fixed in future time, preceding death as surely as 99 precedes 100. One could not avoid it, but one could perhaps postpone it: and yet instead, every now and again, by a conscious, willful act, one chose to shorten the interval before it happened.

To regard all things and principles of things as inconstant modes or fashions has more and more become the tendency of modern thought. Let us begin with that which is without - our physical life. Fix upon it in one of its more exquisite intervals, the moment, for instance, of delicious recoil from the flood of water in summer heat. What is the whole physical life in that moment but a combination of natural elements to which science gives their names? But these elements, phosphorus and lime and delicate fibres, are present not in the human body alone: we detect them in places most remote from it. Our physical life is a perpetual motion of them - the passage of the blood, the wasting and repairing of the lenses of the eye, the modification of the tissues of the brain by every ray of light and sound - processes which science reduces to simpler and more elementary forces. Like the elements of which we are composed, the action of these forces extends beyond us; it rusts iron and ripens corn. Far out on every side of us those elements are broadcast, driven by many forces; and birth and gesture and death and the springing of violets from the grave are but a few out of ten thousand resultant combinations. That clear, perpetual outline of face and limb is but an image of ours, under which we group them - a design in a web, the actual threads of which pass out beyond it. This at least of flame-like our life has, that it is but the concurrence, renewed from moment to moment, of forces parting sooner or later on their ways.

Altogether the interval is small between birth and death; and consider with how much trouble, and in company with what sort of people and in what a feeble body this interval is laboriously passed. Do not then consider life a thing of any value. For look to the immensity of time behind thee, and to the time which is before thee, another boundless space. In this infinity then what is the difference between him who lives three days and him who lives three generations?

Well! we are all condamnes, as Victor Hugo says: we are all under sentence of death but with a sort of indefinite reprieve—les hommes sont tous condamnes a mort avec des sursis indefinis: we have an interval, and then our place knows us no more. Some spend this interval in listlessness, some in high passions, the wisest, at least among "the children of this world," in art and song. For our one chance lies in expanding that interval, in getting as many pulsations as possible into the given time. Great passions may give us this quickened sense of life, ecstasy and sorrow of love, the various forms of enthusiastic activity, disinterested or otherwise, which come naturally to many of us. Only be sure it is passion—that it does yield you this fruit of a quickened, multiplied consciousness. Of this wisdom, the poetic passion, the desire of beauty, the love of art for art's sake, has most; for art comes to you professing frankly to give nothing but the highest quality to your moments as they pass, and simply for those moments' sake.

I would carry those lights in the brief interval before death grabbed me and tossed me back into the crucible of nothingness.

There is no cure for birth and death save to enjoy the interval.

If you can see a thing whole,” he said, “it seems that it’s always beautiful. Planets, lives. . . . But close up, a world’s all dirt and rocks. And day to day, life’s a hard job, you get tired, you lose the pattern. You need distance, interval. The way to see how beautiful the earth is, is to see it as the moon. The way to see how beautiful life is, is from the vantage point of death.

The loss that now casts its deep shadow over you is also a task to endure and a matter of coming to terms with all of the suffering that may befall us—for once the mother leaves us, we lose all protection. You have to undergo the terrible process of becoming more resilient. But in return... (and you have also begun to feel this already) in return the power of protection now becomes yours, and all the gentleness which until now you had been able to receive will blossom more and more inside of you into your new capacity to share it as something—inherited and acquired unspeakably, at the deepest price—of your own.

I have lived a great deal of my life near the sea: I feel its pull, its absence, if I don’t visit it at regular intervals, if I don’t walk beside it, immerse myself in it, breathe its air. I take excursions to the coasts near London–the tea-coloured waves of Suffolk, the flat, silty sands of Essex, the pebbly inclines of Sussex. I have, ever since childhood, swum in it as often as I can, even in the coldest water

We cannot recall our dreams, they cannot come back to us. If a dream comes – but what sort of coming is a dream's? Through what night does it make its way? If it comes to us, it does so only by way of forgetfulness, a forgetfulness which is not only censorship or simply repression. We dream without memory, in such a way that the dream of any particular night is no doubt a fragment of a response to an immemorial dying, barred by desire’s repetitiousness. There is no stop, there is no interval between dreaming and waking. In this sense, it is possible to say: never, dreamer, can you awake (nor, for that matter, are you able to be addressed thus, summoned). The dream is without end, waking is without beginning; neither one nor the other ever reaches itself. Only dialectical language relates them to each other in view of a truth.

Though it is not a direct article of the christian system that this world that we inhabit is the whole of the habitable creation, yet it is so worked up therewith, from what is called the Mosaic account of the creation, the story of Eve and the apple, and the counterpart of that story, the death of the Son of God, that to believe otherwise, that is, to believe that God created a plurality of worlds, at least as numerous as what we call stars, renders the christian system of faith at once little and ridiculous; and scatters it in the mind like feathers in the air. The two beliefs can not be held together in the same mind; and he who thinks that be believes both, has thought but little of either. ...And, on the other hand, are we to suppose that every world in the boundless creation had an Eve, an apple, a serpent, and a redeemer? In this case, the person who is irreverently called the Son of God, and sometimes God himself, would have nothing else to do than to travel from world to world, in an endless succession of death, with scarcely a momentary interval of life.

In that way the accident was like his mother's death. It did not recede so much as hover, waxing and waning at different intervals but always there. It happened in the past and it was always happening. It happened every single minute of the day.

This dirty, damp patch of grass—was this really the setting of those years of my childhood, so radiant and winged in my memory? This waste, dreary square with the factory yonder—can this be that quiet corner of earth we called “Home” and which alone amid the waters of destruction out there meant hope to us and salvation from perishing in the flood? Or was it not rather a vision of some far other place than this grey street with its hideous houses that rose up there, over the shell holes, like some wild, sad dream in the grudging intervals between death and death? In my memory was it not far more shining and lovely, more spacious, and abounding with ten thousand things? Is that no longer true, then? Did my blood lie and my memory deceive me?

And perhaps there is none, no morrow anymore, for one who has waited so long for it in vain. And perhaps he has come to that stage of his instant when to live is to wander the last of the living in the depths of an instant without bounds, where the light never changes and the wrecks all look alike. Bluer scarcely than white of egg the eyes stare into the space before them, namely the fullness of the great deep and unchanging calm. But at long intervals they close, with the gentle suddenness of flesh that tightens, often without anger, and closes on itself.

I want to encourage you in your pain so that you will completely experience it in all its fullness, because as the experience of a new intensity it is a great life experience and leads everything back again to life, like everything that reaches a certain degree of greatest strength.

The weight of this unexplained and perhaps greatest event, which only due to a misunder- standing has gained the reputation of being arbitrary and cruel, presses us (I think increasingly) more evenly and more deeply into life and places the utmost obligations on our slowly growing strengths,

DEATH IS NOTHING AT ALL Death is nothing at all. It does not count. I have only slipped away into the next room. Nothing has happened. Everything remains exactly as it was. I am I, and you are you, and the old life that we lived so fondly together is untouched, unchanged. Whatever we were to each other, that we are still. Call me by the old familiar name. Speak of me in the easy way which you always used. Put no difference into your tone. Wear no forced air of solemnity or sorrow. Laugh as we always laughed at the little jokes that we enjoyed together. Play, smile, think of me, pray for me. Let my name be ever the household word that it always was. Let it be spoken without an effort, without the ghost of a shadow upon it. Life means all that it ever meant. It is the same as it ever was. There is absolute and unbroken continuity. What is this death but a negligible accident? Why should I be out of mind because I am out of sight? I am but waiting for you, for an interval, somewhere very near, just round the corner. All is well. Nothing is hurt; nothing is lost. One brief moment and all will be as it was before. How we shall laugh at the trouble of parting when we meet again! —HENRY SCOTT-HOLLAND

Status quo is not very helpful for spiritual growth, for using this short interval between birth and death. On the other hand, expanding our ability to feel comfortable in our own skin and in the world, so that we can be there as much as possible for other people, is a very worthy way to spend a human life.

I had ceased to be a writer of tolerably poor tales and essays, and had become a tolerably good Surveyor of the Customs. That was all. But, nevertheless, it is any thing but agreeable to be haunted by a suspicion that one's intellect is dwindling away; or exhaling, without your consciousness, like ether out of a phial; so that, at every glance, you find a smaller and less volatile residuum. Of the fact, there could be no doubt; and, examining myself and others, I was led to conclusions in reference to the effect of public office on the character, not very favorable to the mode of life in question. In some other form, perhaps, I may hereafter develop these effects. Suffice it here to say, that a Custom-House officer, of long continuance, can hardly be a very praiseworthy or respectable personage, for many reasons; one of them, the tenure by which he holds his situation, and another, the very nature of his business, which—though, I trust, an honest one—is of such a sort that he does not share in the united effort of mankind. An effect—which I believe to be observable, more or less, in every individual who has occupied the position—is, that, while he leans on the mighty arm of the Republic, his own proper strength departs from him. He loses, in an extent proportioned to the weakness or force of his original nature, the capability of self-support. If he possess an unusual share of native energy, or the enervating magic of place do not operate too long upon him, his forfeited powers may be redeemable. The ejected officer—fortunate in the unkindly shove that sends him forth betimes, to struggle amid a struggling world—may return to himself, and become all that he has ever been. But this seldom happens. He usually keeps his ground just long enough for his own ruin, and is then thrust out, with sinews all unstrung, to totter along the difficult footpath of life as he best may. Conscious of his own infirmity,—that his tempered steel and elasticity are lost,—he for ever afterwards looks wistfully about him in quest of support external to himself. His pervading and continual hope—a hallucination, which, in the face of all discouragement, and making light of impossibilities, haunts him while he lives, and, I fancy, like the convulsive throes of the cholera, torments him for a brief space after death—is, that, finally, and in no long time, by some happy coincidence of circumstances, he shall be restored to office. This faith, more than any thing else, steals the pith and availability out of whatever enterprise he may dream of undertaking. Why should he toil and moil, and be at so much trouble to pick himself up out of the mud, when, in a little while hence, the strong arm of his Uncle will raise and support him? Why should he work for his living here, or go to dig gold in California, when he is so soon to be made happy, at monthly intervals, with a little pile of glittering coin out of his Uncle's pocket? It is sadly curious to observe how slight a taste of office suffices to infect a poor fellow with this singular disease. Uncle Sam's gold—meaning no disrespect to the worthy old gentleman—has, in this respect, a quality of enchantment like that of the Devil's wages. Whoever touches it should look well to himself, or he may find the bargain to go hard against him, involving, if not his soul, yet many of its better attributes; its sturdy force, its courage and constancy, its truth, its self-reliance, and all that gives the emphasis to manly character.

-but deep down he knew that change was only the interval of death between two forms of life, destruction necessary to make room for fresher property. What though the board was up, and cosiness to let?--someone would come along and take it again some day. And only one thing really troubled him, sitting there--the melancholy craving in his heart--because the sun was like enchantment on his face and on the clouds and on the golden birch leaves, and the wind's rustle was so gentle, and the yew-tree green so dark, and the sickle of a moon pale in the sky. He might wish and wish and never get it--the beauty and the loving in the world!

Death and death alone is what we must consult about life; and not some vague future or survival, in which we shall not be present. It is our own end; and everything happens in the interval between death and now. Do not talk to me of those imaginary prolongations which wield over us the childish spell of number; do not talk to me—to me who am to die outright—of societies and peoples! There is no reality, there is no true duration, save that between the cradle and the grave. The rest is mere bombast, show, delusion! They call me a master because of some magic in my speech and thoughts; but I am a frightened child in the presence of death!

After all the packing was done and all the arrangements had been made, Amos felt the oppression of that blank interval in which one has nothing left to think of but the dreary future - the separation from the loved and familiar, and the chilling entrance on the new and strange. In every parting there is an image of death.

The sky hangs like lead over the low shrubbery of the Luisenplatz, the trees are bare, a loose window is clashing in the wind, and amid the frowsy alder bushes in the garden of the square squats the November twilight, dank and cheerless. I peer over into it; and suddenly it is as if I saw it all today for the first time, so unfamiliar that I hardly know it again. This dirty, damp patch of grass—was this really the setting of those years of my childhood, so radiant and winged in my memory? This waste, dreary square with the factory yonder—can this be that quiet corner of earth we called “Home” and which alone amid the waters of destruction out there meant hope to us and salvation from perishing in the flood? Or was it not rather a vision of some far other place than this grey street with its hideous houses that rose up there, over the shell holes, like some wild, sad dream in the grudging intervals between death and death? In my memory was it not far more shining and lovely, more spacious, and abounding with ten thousand things? Is that no longer true, then? Did my blood lie and my memory deceive me? I

Death is nothing at all, I have only slipped into the next room I am I and you are you Whatever we were to each other, That we are still. Call me by my old familiar name, Speak to me in the easy way you always used Put no difference into your tone, Wear no forced air of solemnity or sorrow Laugh as we always laughed At the little jokes we enjoyed together. Play, smile, think of me, pray for me. Let my name be ever the household word that it always was, Let it be spoken without effort, Without the ghost of a shadow on it. Life means all that it ever meant. It is the same as it ever was, There is absolute unbroken continuity. Why should I be out of mind Because I am out of sight? I am waiting for you, for an interval, Somewhere very near, Just around the corner. All is well.” When

But on the other hand, I am very concerned when I imagine how strangled and cut off you currently live, afraid of touching anything that is filled with memories and what is not filled with memories?). You will freeze in place if you remain this way. You must not, dear. You have to move. You have to return to his things. You have to touch with your hands his things, which through their manifold relations and affinity are after all also yours.

The boy, Max Rüst, will later on become a tinker, father of seven more Rüsts, he will go to work for the firm of Hallis & Co., Plumbing and Roofing, in Grünau. At the age of 52 he will win a quarter of a prize in the Prussian Class Lottery, then he will retire from business and die during an adjustment suit which he has started against the firm of Hallis & Co., at the age of 55. His obituary will read as follows: On September, suddenly, from heart-disease, my beloved husband, our dear father, son, brother, brother-in-law, and uncle, Paul Rüst, in his 55th year. This announcement is made with deep grief on behalf of his sorrowing family by Marie Rüst. The notice of thanks after the funeral will read as follows: Acknowledgment. Being unable to acknowledge individually all tokens of sympathy in our bereavement, we hereby express our profound gratitude to all relatives, friends, as well as to the tenants of No. 4 Kleiststrasse and to all our acquaintances. Especially do we thank Herr Deinen for his kind words of sympathy. At present his Max Rüst is 14 years old, has just finished public school, is supposed to call by on his way there at the clinic for the defective in speech, the hard of hearing, the weak-visioned, the weak-minded, the in-corrigible, he has been there at frequent intervals, because he stutters, but he is getting better now.

Death is nothing at all. It does not count. I have only slipped away into the next room… Call me by the old familiar name. Speak of me in the easy way which you always used. Put no difference in your tone. Wear no forced air of solemnity or sorrow. Laugh as we always laughed at the little jokes we enjoyed together. Play, smile, think of me, pray for me… I am but waiting for you, for an interval, somewhere very near, just round the corner. All is well.

That's what I feel like now,' I told him. 'I feel like there's a low hanging wooden beam, right in front of me, and I keep walking slap bang into it. A hundred times a day I walk into that beam, and the pain hits me, right here, between the eyes.' ..... In time I could have told him that I never did learn to duck to avoid the pain of losing her. What happened was that I found myself stumbling into it less and less often. Imperceptibly at first: whereas at the start it happened to me a hundred times a day, by the time a month had gone by I was struck by the blow of it perhaps only ninety-five times a day. Another month and it hit me only ninety times in a twenty-four-hour period, and by the time a year had passed, there was sometimes a whole hour when I did not collide with the pain of it. It wasn't that it was any less painful when I did, just that the intervals in between got longer and longer. That's how I came to understand that I was healing.

The condemned man expressed a deep-felt joy upon learning of his reprieve. But after an interval of great improvement, a sharp anxiety began to pierce his joy, which had already been weakened by the brief habituation. He was sheltered from the inclemencies of life in that propitious atmosphere of encompassing gentleness, of forced rest and free meditation, and the desire for death began obscurely germinating inside him. He was far from suspecting it, and he felt only a dim anxiety at the thought of starting all over, enduring the blows to which he was no longer accustomed, and losing the affection that surrounded him. He also confusedly felt that it was wrong to seek forgetfulness in pleasure or action now that he had gotten to know himself, the brotherly stranger who, while watching the boats plowing the sea, had conversed with him for hours on end, so far and so near: in himself. As if now feeling the awakening of a new and unfamiliar love of native soil, like a young man who is ignorant of the location of his original homeland, he yearned for death, whereas he had initially felt he was going into eternal exile.

Death is nothing at all. It does not count. I have only slipped away into the next room. Nothing has happened. Everything remains exactly as it was. I am I, and you are you, and the old life that we lived so fondly together is untouched, unchanged. Whatever we were to each other, that we are still. Call me by the old familiar name. Speak of me in the easy way which you always used. Put no difference into your tone. Wear no forced air of solemnity or sorrow. Laugh as we always laughed at the little jokes that we enjoyed together. Play, smile, think of me, pray for me. Let my name be ever the household word that it always was. Let it be spoken without an effort, without the ghost of a shadow upon it. Life means all that it ever meant. It is the same as it ever was. There is absolute and unbroken continuity. What is this death but a negligible accident? Why should I be out of mind because I am out of sight? I am but waiting for you, for an interval, somewhere very near, just round the corner. All is well. Nothing is hurt; nothing is lost. One brief moment and all will be as it was before. How we shall laugh at the trouble of parting when we meet again!

What Kant took to be the necessary schemata of reality,' says a modern Freudian, 'are really only the necessary schemata of repression.' And an experimental psychologist adds that 'a sense of time can only exist where there is submission to reality.' To see everything as out of mere succession is to behave like a man drugged or insane. Literature and history, as we know them, are not like that; they must submit, be repressed. It is characteristic of the stage we are now at, I think, that the question of how far this submission ought to go--or, to put it the other way, how far one may cultivate fictional patterns or paradigms--is one which is debated, under various forms, by existentialist philosophers, by novelists and anti-novelists, by all who condemn the myths of historiography. It is a debate of fundamental interest, I think, and I shall discuss it in my fifth talk. Certainly, it seems, there must, even when we have achieved a modern degree of clerical scepticism, be some submission to the fictive patterns. For one thing, a systematic submission of this kind is almost another way of describing what we call 'form.' 'An inter-connexion of parts all mutually implied'; a duration (rather than a space) organizing the moment in terms of the end, giving meaning to the interval between tick and tock because we humanly do not want it to be an indeterminate interval between the tick of birth and the tock of death. That is a way of speaking in temporal terms of literary form. One thinks again of the Bible: of a beginning and an end (denied by the physicist Aristotle to the world) but humanly acceptable (and allowed by him to plots). Revelation, which epitomizes the Bible, puts our fate into a book, and calls it the book of life, which is the holy city. Revelation answers the command, 'write the things which thou hast seen, and the things which are, and the things which shall be hereafter'--'what is past and passing and to come'--and the command to make these things interdependent. Our novels do likewise. Biology and cultural adaptation require it; the End is a fact of life and a fact of the imagination, working out from the middle, the human crisis. As the theologians say, we 'live from the End,' even if the world should be endless. We need ends and kairoi and the pleroma, even now when the history of the world has so terribly and so untidily expanded its endless successiveness. We re-create the horizons we have abolished, the structures that have collapsed; and we do so in terms of the old patterns, adapting them to our new worlds. Ends, for example, become a matter of images, figures for what does not exist except humanly. Our stories must recognize mere successiveness but not be merely successive; Ulysses, for example, may be said to unite the irreducible chronos of Dublin with the irreducible kairoi of Homer. In the middest, we look for a fullness of time, for beginning, middle, and end in concord. For concord or consonance really is the root of the matter, even in a world which thinks it can only be a fiction. The theologians revive typology, and are followed by the literary critics. We seek to repeat the performance of the New Testament, a book which rewrites and requites another book and achieves harmony with it rather than questioning its truth. One of the seminal remarks of modern literary thought was Eliot's observation that in the timeless order of literature this process is continued. Thus we secularize the principle which recurs from the New Testament through Alexandrian allegory and Renaissance Neo-Platonism to our own time. We achieve our secular concords of past and present and future, modifying the past and allowing for the future without falsifying our own moment of crisis. We need, and provide, fictions of concord.

It is—their unconsciousness. Their lack of knowledge about others. Their not being aware of what they do to others, the destruction they have caused and are causing. [...] Do they ignore parts of reality? Yes. But it is more. It is their plans. Yes, their plans. The conquering of the planets. Something frenzied and demented, as was their conquering of Africa, and before that, Europe and Asia. Their view; it is cosmic. Not of a man here, a child there, but an abstraction: race, land. Volk. Land. Blut. Ehre. Not of honorable men but of Ehre itself, honor; the abstract is real, the actual is invisible to them. Die Güte, but not good men, this good man. It is their sense of space and time. They see through the here, the now, into the vast black deep beyond, the unchanging. And that is fatal to life. Because eventually there will be no life; there was once only the dust particles in space, the hot hydrogen gases, nothing more, and it will come again. This is an interval, ein Augenblick. The cosmic process is hurrying on, crushing life back into the granite and methane; the wheel turns for all life. It is all temporary. And they—these madmen—respond to the granite, the dust, the longing of the inanimate; they want to aid Natur. […] They want to be the agents, not the victims, of history.

It forms a strong presumption against all supernatural and miraculous relations, that they are observed chiefly to abound among ignorant and barbarous nations; or if a civilized people has ever given admission to any of them, that people will be found to have received them from ignorant and barbarous ancestors, who transmitted them with that inviolable sanction and authority, which always attend received opinions. When we peruse the first histories of all nations, we are apt to imagine ourselves transported into some new world; where the whole frame of nature is disjointed, and every element performs its operations in a different manner, from what it does at present. Battles, revolutions, pestilence, famine and death, are never the effect of those natural causes, which we experience. Prodigies, omens, oracles, judgments, quite obscure the few natural events that are intermingled with them. But as the former grow thinner every page, in proportion as we advance nearer the enlightened ages, we soon learn, that there is nothing mysterious or supernatural in the case, but that all proceeds from the usual propensity of mankind towards the marvelous, and that, though this inclination may at intervals receive a check from sense and learning, it can never be thoroughly extirpated from human nature.

First, this is what we welcome now above all, that human beings are making a new start here and there to rebuild life with the strength and the faith of their indestructible hearts. There are others who could try this but who still just stand there, staring and trying to make sense of it all, and for whom sadness and sloth finally become utterly insurmountable. And this even though, based on feeling and reflection, only one thing is urgently needed: to attach oneself somewhere to nature with unconditional purpose, to what is strong, striving, and bright, and to move forward without guile, even if it can happen only in the least important, daily matters.

Each time we tackle something with joy, each time we open our eyes toward a yet untouched distance, we transform not only this and the next moment, but we also rearrange and gradually absorb the past inside of us. We dissolve the foreign body of pain of which we know neither its actual consistency and makeup nor how many (perhaps) life-affirming stimuli it imparts, once it has been dissolved, to our blood! Death, especially the most completely felt and experienced death, has never remained an obstacle to life for a surviving individual, because its innermost essence is not contrary to us (as one may occasionally suspect), but it is more knowing about life than we are in our most vital moments. I always think that such a great weight, with its tremendous pressure, somehow has the task of forcing us into a deeper, more intimate layer of life so that we may grow out of it all the more vibrant and fertile. I gained this experience very early on through various circumstances, and it was then confirmed from pain to pain: What is here and now is, after all, what has been given and is expected of us, and we must attempt to transform everything that happens to us into a new familiarity and friendliness with it. For where else should we direct our senses, which after all have been exquisitely designed to grasp and master what is here?

Many lose their paths, blinded by evolution. Addiction to power is like any other addiction; you’ll just want it more. That earthquake, ninety years ago, spared few to record it for the next generation. Humans sinned. Persistently existing in clogged colonies was their sin. The series of quakes lasted a week; each shake came in between long intervals. Oh! Those intervals! A week of despair and questions. Why did I survive? Why did fate save me and not them? Will fate save me the next time? Uncertainty—not for food or shelter, but for life. Fear of death. Fear of living alone. He was a child back then. Him and Ruem. “Win your fear, and you’ll evolve.” Their Master’s voice lulls the Monk in his mind.

His name is... Will it ever come to me? There is a grand lapse of memory that may be the only thing to save us from ultimate horror. Perhaps they know the truth who preach the passing of one life into another, vowing that between a certain death and certain birth there is an interval in which an old name is forgotten before a new one is learned. And to remember the name of a former life is to begin the backward slide into that great blackness in which all names have their source, becoming incarnate in a succession of bodies like numberless verses of an infinite scripture. To find that you have had so many names is to lose claim to any one of them. To gain the memory of so many lives is to lose them all.

But as to the influence of the death of someone near on those he leaves behind, it has long seemed to me that this ought to be no other than a higher responsibility. Does the person who passes away not leave all the things he had begun in hundreds of ways to be continued by those who outlive him, if they had shared any kind of inner bond at all? In recent years I had to live through so many close experiences of death, but not one person has been taken from me without my having found the tasks around me increased. The weight of this unexplained and perhaps greatest event, which only due to a misunderstanding has gained the reputation of being arbitrary and cruel, presses us (I think increasingly) more evenly and more deeply into life and places the utmost obligations on our slowly growing strengths.

Death is nothing at all. I have only slipped away into the next room. I am I and you are you. Whatever we were to each other, that we are still.   Call me by my old familiar name; speak to me in the easy way which you always used; put no difference in your tone; wear no forced air of solemnity or sorrow; laugh, as we always laughed at the little jokes we enjoyed together; pray, smile, think of me, pray for me; let my name be ever the household word that it always was; let it be spoken without effect, without the trace of a shadow on it.   Life means all that it ever meant; it is the same as it ever was; there is unbroken continuity. Why should I be out of mind because I am out of sight? I am waiting for you, for an interval, somewhere very near--Just around the corner. All is well.'    Henry Scott Holland

The word hope first appeared in English about a thousand years ago, denoting some combination of confidence and desire. But what I desired—life—was not what I was confident about—death. When I talked about hope, then, did I really mean “Leave some room for unfounded desire?” No. Medical statistics not only describe numbers such as mean survival, they measure our confidence in our numbers, with tools like confidence levels, confidence intervals, and confidence bounds. So did I mean “Leave some room for a statistically improbable but still plausible outcome—a survival just above the measured 95 percent confidence interval?” Is that what hope was? Could we divide the curve into existential sections, from “defeated” to “pessimistic” to “realistic” to “hopeful” to “delusional”? Weren’t the numbers just the numbers? Had we all just given in to the “hope” that every patient was above average?

decided to read a poem by Henry Scott Holland.” Her voice was uneven, and she took a breath and tried to steady it. “I think Paige would have liked this. And I think she would want us to think of her in this way. “Death is nothing at all, I have only slipped into the next room I am I and you are you Whatever we were to each other, That we are still. Call me by my old familiar name, Speak to me in the easy way you always used Put no difference into your tone, Wear no forced air of solemnity or sorrow Laugh as we always laughed At the little jokes we enjoyed together. Play, smile, think of me, pray for me. Let my name be ever the household word that it always was, Let it be spoken without effort, Without the ghost of a shadow on it. Life means all that it ever meant. It is the same as it ever was, There is absolute unbroken continuity. Why should I be out of mind Because I am out of sight? I am waiting for you, for an interval, Somewhere very near, Just around the corner. All is well.

All Night, All Night Rode in the train all night, in the sick light. A bird Flew parallel with a singular will. In daydream's moods and attitudes The other passengers slumped, dozed, slept, read, Waiting, and waiting for place to be displaced On the exact track of safety or the rack of accident. Looked out at the night, unable to distinguish Lights in the towns of passage from the yellow lights Numb on the ceiling. And the bird flew parallel and still As the train shot forth the straight line of its whistle, Forward on the taut tracks, piercing empty, familiar -- The bored center of this vision and condition looked and looked Down through the slick pages of the magazine (seeking The seen and the unseen) and his gaze fell down the well Of the great darkness under the slick glitter, And he was only one among eight million riders and readers. And all the while under his empty smile the shaking drum Of the long determined passage passed through him By his body mimicked and echoed. And then the train Like a suddenly storming rain, began to rush and thresh-- The silent or passive night, pressing and impressing The patients' foreheads with a tightening-like image Of the rushing engine proceeded by a shaft of light Piercing the dark, changing and transforming the silence Into a violence of foam, sound, smoke and succession. A bored child went to get a cup of water, And crushed the cup because the water too was Boring and merely boredom's struggle. The child, returning, looked over the shoulder Of a man reading until he annoyed the shoulder. A fat woman yawned and felt the liquid drops Drip down the fleece of many dinners. And the bird flew parallel and parallel flew The black pencil lines of telephone posts, crucified, At regular intervals, post after post Of thrice crossed, blue-belled, anonymous trees. And then the bird cried as if to all of us: 0 your life, your lonely life What have you ever done with it, And done with the great gift of consciousness? What will you ever do with your life before death's knife Provides the answer ultimate and appropriate? As I for my part felt in my heart as one who falls, Falls in a parachute, falls endlessly, and feel the vast Draft of the abyss sucking him down and down, An endlessly helplessly falling and appalled clown: This is the way that night passes by, this Is the overnight endless trip to the famous unfathomable abyss.

Nowadays, enormous importance is given to individual deaths, people make such a drama out of each person who dies, especially if they die a violent death or are murdered; although the subsequent grief or curse doesn't last very long: no one wears mourning any more and there's a reason for that, we're quick to weep but quicker still to forget. I'm talking about our countries, of course, it's not like that in other parts of the world, but what else can they do in a place where death is an everyday occurrence. Here, though, it's a big deal, at least at the moment it happens. So-and-so has died, how dreadful; such-and-such a number of people have been killed in a crash or blown to pieces, how terrible, how vile. The politicians have to rush around attending funerals and burials, taking care not to miss any-intense grief, or is it pride, requires them as ornaments, because they give no consolation nor can they, it's all to do with show, fuss, vanity and rank. The rank of the self-important, super-sensitive living. And yet, when you think about it, what right do we have, what is the point of complaining and making a tragedy out of something that happens to every living creature in order for it to become a dead creature? What is so terrible about something so supremely natural and ordinary? It happens in the best families, as you know, and has for centuries, and in the worst too, of course, at far more frequent intervals. What's more, it happens all the time and we know that perfectly well, even though we pretend to be surprised and frightened: count the dead who are mentioned on any TV news report, read the birth and death announcements in any newspaper, in a single city, Madrid, London, each list is a long one every day of the year; look at the obituaries, and although you'll find far fewer of them, because an infinitesimal minority are deemed to merit one, they're nevertheless there every morning. How many people die every weekend on the roads and how many have died in the innumerable battles that have been waged? The losses haven't always been published throughout history, in fact, almost never. People were more familiar with and more accepting of death, they accepted chance and luck, be it good or bad, they knew they were vulnerable to it at every moment; people came into the world and sometimes disappeared at once, that was normal, the infant mortality rate was extraordinarily high until eighty or even seventy years ago, as was death in childbirth, a woman might bid farewell to her child as soon as she saw its face, always assuming she had the will or the time to do so. Plagues were common and almost any illness could kill, illnesses we know nothing about now and whose names are unfamiliar; there were famines, endless wars, real wars that involved daily fighting, not sporadic engagements like now, and the generals didn't care about the losses, soldiers fell and that was that, they were only individuals to themselves, not even to their families, no family was spared the premature death of at least some of its members, that was the norm; those in power would look grim-faced, then carry out another levy, recruit more troops and send them to the front to continue dying in battle, and almost no one complained. People expected death, Jack, there wasn't so much panic about it, it was neither an insuperable calamity nor a terrible injustice; it was something that could happen and often did. We've become very soft, very thin-skinned, we think we should last forever. We ought to be accustomed to the temporary nature of things, but we're not. We insist on not being temporary, which is why it's so easy to frighten us, as you've seen, all one has to do is unsheathe a sword. And we're bound to be cowed when confronted by those who still see death, their own or other people's, as part and parcel of their job, as all in a day's work. When confronted by terrorists, for example, or by drug barons or multinational mafia men.

You say, 'Can you hint to me what was "that terrible evil" which caused the "irregularities" so profoundly lamented? Yes, I can do more than hint. This 'evil' was the greatest which can befall a man. Six years ago, a wife whom I loved as no man ever loved before, ruptured a blood-vessel in singing. Her life was despaired of. I took leave of her forever, and underwent all the agonies of her death. She recovered partially, and I again hoped. At the end of a year, the vessel broke again. I went through precisely the same scene.... Then again—again— and even once again at varying intervals. Each time I felt all the agonies of her death—and at each accession of the disorder I loved her more dearly and clung to her life with more desperate pertinacity. But I am constitutionally sensitive—nervous in a very unusual degree. I became insane, with long intervals of horrible sanity. During these fits of absolute unconsciousness, I drank—God only knows how often or how much. As a matter of course, my enemies referred the insanity to the drink rather than the drink to the insanity. I had, indeed, nearly abandoned all hope of a permanent cure, when I found one in the death of my wife. This I can and do endure as becomes a man. It was the horrible never-ending oscillation between hope and despair which I could not longer have endured, without total loss of reason.

The boy, Max Rüst, will later on become a tinker, father of seven more Rüsts, he will go to work for the firm of Hallis & Co., Plumbing and Roofing, in Grünau. At the age of 52 he will win a quarter of a prize in the Prussian Class Lottery, then he will retire from business and die during an adjustment suit which he has started against the firm of Hallis & Co., at the age of 55. His obituary will read as follows: On September, suddenly, from heart-disease, my beloved husband, our dear father, son, brother, brother-in-law, and uncle, Paul Rüst, in his 55th year. This announcement is made with deep grief on behalf of his sorrowing family by Marie Rüst. The notice of thanks after the funeral will read as follows: Acknowledgment. Being unable to acknowledge individually all tokens of sympathy in our bereavement, we hereby express our profound gratitude to all relatives, friends, as well as to the tenants of No. 4 Kleiststrasse and to all our acquaintances. Especially do we thank Herr Deinen for his kind words of sympathy. At present his Max Rüst is 14 years old, has just finished public school, is supposed to call by on his way there at the clinic for the defective in speech, the hard of hearing, the weak-visioned, the weak-minded, the in-corrigible, he has been there at frequent intervals, because he stutters, but he is getting better now.

Death must be an interval, a rest for a tired and misused body, which has to be destroyed before it can be renewed. But consciousness is a continuing thing. Our very thoughts have an existence of their own. Are we so unimaginative as to presume that life is confined to the shells that are our bodies?

Thomas Paine wrote in “The Age of Reason,” “In this case, the person who is irreverently called the son of God, and sometimes God himself, would have nothing else to do than to travel from world to world, in an endless succession of deaths, with scarcely a momentary interval of life.

That was the Court of the Gentiles there. A wall was built which divided the court from the temple proper. At regular intervals along this wall, inscriptions in both Greek and Hebrew were placed which read, ‘No Gentile is to pass this point on pain of death.’ This is the wall of partition the apostle Paul mentioned in Ephesians 2:13–14. Notice the stairs—in order for anyone to access the temple proper and pass through the wall from that point, they had to climb a set of 14 stairs and enter through one of 13 gates.

Why shouldn't two new Justices be appointed each administration? A re-elected President would then have four opportunities to appoint. At the beginning of each administration, the two oldest Justices would automatically hand in their resignations, to take effect at the President's convenience. Thus new blood would be infused into the Court at regular intervals without rancour, and the Court would normally be renewed every 16 years ... Whenever death or retirement occurred, the President would have an extra appointment.

Panhandle's residence was situated in a remote part of the country, and at this moment I have no clear recollection of the complicated journey, with its many changes at little-known junctions, which I had to make in order to find my friend. The residence stood in the midst of elevated woodlands, and was well hidden by the trees. An immense sky-sign, standing out high above all other objects and plainly visible to the traveller from whatever side he made his approach, had been erected on the roof. The sky-sign carried the legend "No Psychologists!" It turned with the wind, gyrating continually, and when darkness fell the letters were outlined in electric lamps. Only a blind man could miss the warning. This legend was repeated over the main entrance to the grounds, with the addition of the word "Beware!" I thought of mantraps and ferocious dogs, and for some minutes I stood before the gates, wondering if it would be safe for me to enter. At last, remembering how several friends had assured me that I was "no psychologist," I concluded that little harm awaited me, plucked up my courage, and boldly advanced. Beyond the gates I found the warning again repeated with a more emphatic truculence and a finer particularity. At intervals along the drive I saw notice-boards projecting from the barberries and the laurels, each with some new version of the original theme. "Death to the Psychology of Religion" were the words inscribed on one. The next was even more precise in its application, and ran as follows:— "Inquisitive psychologists take notice! Panhandle has a gun, And will not hesitate to shoot." Somewhat shaken I approached the front door and was startled to see a long, glittering thing suddenly thrust through an open window in the upper storey; and the man behind the weapon was unquestionably Panhandle himself. "Can it be," I said aloud, "that Panhandle has taken me for an inquisitive psychologist?" "Advance," cried my host, who had a keen ear for such undertones. "Advance and fear nothing." A moment later he grasped me warmly by the hand, "Welcome, dearest of friends," he was saying. "You have arrived at an opportune moment. The house is full of guests who are longing to meet you." "But, Panhandle," I expostulated as we stood on the doorstep, "I understood we were to be alone. I have come for one purpose only, that you might explain your familiarity with—with those people." I used this expression, rather than one more explicit, because the footman was still present, knowing from long experience how dangerous it is to speak plainly about metaphysical realities in the hearing of the proletariat. "Those very people are now awaiting you," said Panhandle, as he drew me into the library. "I will be quite frank with you at once. This house is haunted; and if on consideration you find your nerves unequal to an encounter with ghosts, you had better go back at once, for there is no telling how soon the apparitions will begin.

there is in man an immaterial Something (called the soul, spirit, inner self, or many other names) which does not perish at the death or disintegration of the body, but which persists as an entity, and after a shorter or longer interval of rest reincarnates, or is re-born, into a new body—that of an unborn infant—from whence it proceeds to live a new life in the body, more or less unconscious of its past existences, but containing within itself the "essence" or results of its past lives, which experiences go to make up its new "character," or "personality.

The impact of the liberalized South Africa law was as would be expected, and it was rapidly apparent (Figure 19-6). Between 1994 and 2007, the risk of death from abortion fell more than 50-fold. Although use of modern contraception expanded during this interval as well, the temporal link to legalization of abortion provides strong indirect evidence of the health benefits of safe, legal abortion.

The breakthrough study was done by Dr. Peter Elwood and a team from the Cochrane Institute of Primary Care and Public Health, Cardiff University, United Kingdom, and released in December 2013. For thirty years, these researchers followed 2,235 men living in Caerphilly, Wales, aged 45 to 59, and observed the impact of five activities on their health and on whether they developed dementia or cognitive decline, heart disease, cancer, or early death. The Cardiff study was meticulous, examining the men at intervals over the thirty years, and if they showed signs of cognitive decline or dementia, they were sent for detailed clinical assessments of high quality. It overcame study design problems from eleven previous studies (discussed in the endnotes). Results showed that if the men did four or five of the following behaviors, their risk for cognitive (mental) decline and dementia (including Alzheimer’s) fell by 60 percent:

White Chocolate Peppermint Cupcakes Don’t be a hater like Callie! While chocolate white may  not be technically chocolate, it’s still yummy. Makes 28 cupcakes Ingredients For the peppermint cupcakes: - 3 cups cake flour - 1 ¾ cups sugar - 1 tablespoon baking powder - 1 teaspoon salt - 1 cup unsalted butter at room temperature cut into small cubes - 5 egg whites - 1 ¼ cup milk at room temperature - 1 tablespoon peppermint extract - 12 crushed candy canes For the White Chocolate Swirled Buttercream: - 1 cup unsalted butter at room temperature - 1 cup vegetable shortening - 8 cups confectioners’ sugar - 2 tablespoons vanilla extract - ¼ cup milk - 4.4 ounces (125 grams) good quality white chocolate - Red gel paste food color For the white chocolate ganache & decoration: - 6 ounces (170 grams) white chocolate - 2 ounces (57 grams) heavy cream - 28 soft peppermint candy balls Instructions Make the cupcakes Preheat oven to 350 degrees Fahrenheit (175 degrees Celsius) and line muffin tin with cupcake liners. Combine milk and peppermint extract. Set aside. Combine cake flour, sugar, baking powder, and salt in a bowl and mix on low for 2-3 minutes. Add butter a few cubes at a time and mix on low until mixture resembles coarse sand. Add egg whites and beat on medium until combined. Gradually add milk mixture and beat for 1-2 minutes until batter is smooth. Fold in crushed candy canes. Fill cupcake liners ¾ full. Bake for 16-18 minutes, or until toothpick inserted comes out with a few crumbs. Allow cupcakes to cool in the pan for 5 minutes, then remove to wire racks to finish cooling. Make the White Chocolate Buttercream Cream butter, vegetable shortening, and vanilla in bowl and mix on medium speed for 2 minutes until smooth. Reduce mixer speed to low and slowly add confectioners’ sugar 1 cup at a time while mixer is running. Once all the sugar is incorporated, add the milk and mix for 30 seconds. Melt white chocolate in microwave in 30-second intervals, stirring after each turn until melted. Incorporate melted chocolate into buttercream and mix until fluffy. Reserve ¼ cup buttercream and add a small amount of red color get to tint. Prepare a small piping bag with the red buttercream and snip the tip off. Prepare a large piping bag fitted with a large round tip. Streak the inside of the large piping bag with six stripes of red buttercream. Fill the rest of the bag with the White Chocolate Buttercream. Squeeze a swirled dollop of buttercream on top of each cupcake. Place cupcakes in the refrigerator to chill while preparing the ganache. Make the White Chocolate Ganache and Assemble Combine cream and white chocolate in bowl and heat on 30-second intervals, stirring after each turn, for about 1 minute. Stir until chocolate melts, allow to cool and thicken slightly for five minutes. Transfer to a squeeze bottle and drizzle ganache on top of buttercream. Garnish each cupcake with a peppermint candy.

Judge Jefferson was still a sick man, and his deputy continued to be called upon to fill his place. Pettigrew travelled the length and breadth of Markshire. He passed from draughty town halls, where inaudible witnesses competed vainly with the roar of traffic outside, to stuffy police-courts loud with the clamour of imprisoned stray dogs. Daily he was called upon to solve the insoluble, to divine the truth between competing perjuries, to apportion derisory incomes among innumerable creditors, or to discover what had caused two stationary cars, each hugging its proper side of the road, to smash each other to pieces in the middle of the highway. He found time in the intervals to order the adoption of dozens of babies. He enjoyed himself immensely.

However, I repeat: not every question, but only one that goes down to the origin of the problem, that aims at a global knowledge, a question on which our entire lives depend: what is good and what is evil, what is right and what is wrong? This sort of question, which assumes a super-human knowledge, inevitably leads into the zone of unknowing. Such a question places one in an interval. We are ‘interval beings’ precisely because we ask questions of this kind. And in this case, the status of the question derives from the human condition itself, which is one of interval: between knowing and unknowing, between good and evil, between life and death.

It is the same with endings as it is with death - the dream is never to arrive at them, and simultaneously to pass beyond. 'Each of the moments separating me from the ordeal seemed infinitely divisible - the particle of time to come being always the one that would enable me at last to face reality and concentrate' (Updike). Another miracle of division: given that life expectancy is constantly increasing, we gain time against the final reckoning as we go on. Thanks to the indefinite interval involved, and applying the paradox of Achilles and the tortoise, we shall never catch up with death. We have become virtually immortal.

Death Is Nothing At All By Henry Scott Howard Death is nothing at all. I have only slipped away to the next room. I am I and you are you. Whatever we were to each other, That, we still are. Call me by my old familiar name. Speak to me in the easy way which you always used. Put no difference into your tone. Wear no forced air of solemnity or sorrow. Laugh as we always laughed at the little jokes we enjoyed together. Play, smile, think of me. Pray for me. Let my name be ever the household word that it always was. Let it be spoken without effect. Without the trace of a shadow on it. Life means all that it ever meant. It is the same that it ever was. There is absolute unbroken continuity. Why should I be out of mind because I am out of sight? I am but waiting for you for an interval. Somewhere. Very near. Just around the corner. All is well.

The Pestilence recurred at intervals throughout the fourteenth century, in 1361, 1369, 1375 and 1390, at times when the country was already under the stress of the French War. Cities were emptied of population, the countryside was desolate. Life did not begin to return to normal until about the time of Chaucer’s death in 1400.

Dostoevsky hardly fits the stereotype of ‘art for art’s sake’, but there are striking parallels between his aesthetic statements and those of Walter Pater, who in an essay from 1868 described the power of art in terms Dostoevsky would have found familiar: we are all condamnés, as Victor Hugo says: we are all under sentence of death but with a sort of indefinite reprieve [. . .] we have an interval, and then our place knows us no more. Some spend this interval in listlessness, some in high passions, the wisest, at least among ‘the children of this world’, in art and song. For our one chance lies in expanding that interval, in getting as many pulsations as possible into the given time. Great passions may give us this quickened sense of life, ecstasy and sorrow of love, the various forms of enthusiastic activity, disinterested or otherwise, which come naturally to many of us. Only be sure it is passion – that it does yield you this fruit of a quickened, multiple consciousness. Of such wisdom, the poetic passion, the desire of beauty, the love of art for art’s sake, has most. For art comes to you proposing frankly to give nothing but the highest quality to your moments as they pass, and simply for those moments’ sake.8

These lines of troops, with sentry posts at regular intervals, were known as sanitary cordons (cordons sanitaires), and their use proliferated at municipal boundaries and national borders. Sanitary cordons were military barriers intended to protect a territory by halting all overland movement of goods, people, and therefore diseases until quarantine could demonstrate that they were medically safe.

When we know that it's a planet just like this one, only with a better climate and worse people--when we know they're all propertarians, and fight wars, and make laws, and eat while other starve, and anyhow are all getting older and having bad luck and getting rheumatic knees and corns on their toes just like people there...when we know all that, why does it still look so happy--as if life there must be happy?..."... "If you can see the whole thing," he said, "it seems that it's always beautiful. Planets, lives....But close up, a world's all dirt and rocks. And day to day, life's a hard job, you get tired, you lose the pattern. You need distance, interval. The way to see how beautiful the art is, is to see it as the moon. They way to see how beautiful life is, is from the vantage point of death.

If you can see a thing whole,” he said, “it seems that it’s always beautiful. Planets, lives…. But close up, a world’s all dirt and rocks. And day to day, life’s a hard job, you get tired, you lose the pattern. You need distance—interval. The way to see how beautiful the earth is, is to see it as the moon. The way to see how beautiful life is, is from the vantage point of death.

If you can see a thing whole," he said, "it seems that it's always beautiful. Planets, lives...But close up, a world's all dirt and rocks. And day to day, life's a hard job, you get tired, you lose the pattern. You need distance, interval. The way to see how beautiful the earth is, is to see the moon. The way to see how beautiful life is, is from the vantage point of death.

settling down. Suddenly as we came around a bend in the road, a Heinie tank loomed up in front of us. This one was what was called a Panther tank. Fortunately it was facing the other way and in a moment we realized it was done for, for dead Germans were lying beside it. As we came closer to examine it more carefully we noticed that a short distance off to the left facing down a narrow, dirt lane were four American half-tracks, the vehicles which carry the armored infantry of an armored division. They were all perfectly spaced at regular intervals, but they were all stopped. There was a deathly stillness about everything but the half-tracks looked as though they were at least partially filled with soldiers. I was curious and got out of my jeep and started

As the battle began Ivo Taillefer, the minstrel knight who had claimed the right to make the first attack, advanced up the hill on horseback, throwing his lance and sword into the air and catching them before the English army. He then charged deep into the English ranks, and was slain. The cavalry charges of William’s mail-clad knights, cumbersome in manœuvre, beat in vain upon the dense, ordered masses of the English. Neither the arrow hail nor the assaults of the horsemen could prevail against them. William’s left wing of cavalry was thrown into disorder, and retreated rapidly down the hill. On this the troops on Harold’s right, who were mainly the local “fyrd”, broke their ranks in eager pursuit. William, in the centre, turned his disciplined squadrons upon them and cut them to pieces. The Normans then re-formed their ranks and began a second series of charges upon the English masses, subjecting them in the intervals to severe archery. It has often been remarked that this part of the action resembles the afternoon at Waterloo, when Ney’s cavalry exhausted themselves upon the British squares, torn by artillery in the intervals. In both cases the tortured infantry stood unbroken. Never, it was said, had the Norman knights met foot-soldiers of this stubbornness. They were utterly unable to break through the shield-walls, and they suffered serious losses from deft blows of the axe-men, or from javelins, or clubs hurled from the ranks behind. But the arrow showers took a cruel toll. So closely, it was said, were the English wedged that the wounded could not be removed, and the dead scarcely found room in which to sink upon the ground. The autumn afternoon was far spent before any result had been achieved, and it was then that William adopted the time-honoured ruse of a feigned retreat. He had seen how readily Harold’s right had quitted their positions in pursuit after the first repulse of the Normans. He now organised a sham retreat in apparent disorder, while keeping a powerful force in his own hands. The house-carls around Harold preserved their discipline and kept their ranks, but the sense of relief to the less trained forces after these hours of combat was such that seeing their enemy in flight proved irresistible. They surged forward on the impulse of victory, and when half-way down the hill were savagely slaughtered by William’s horsemen. There remained, as the dusk grew, only the valiant bodyguard who fought round the King and his standard. His brothers, Gyrth and Leofwine, had already been killed. William now directed his archers to shoot high into the air, so that the arrows would fall behind the shield-wall, and one of these pierced Harold in the right eye, inflicting a mortal wound. He fell at the foot of the royal standard, unconquerable except by death, which does not count in honour. The hard-fought battle was now decided. The last formed body of troops was broken, though by no means overwhelmed. They withdrew into the woods behind, and William, who had fought in the foremost ranks and had three horses killed under him, could claim the victory. Nevertheless the pursuit was heavily checked. There is a sudden deep ditch on the reverse slope of the hill of Hastings, into which large numbers of Norman horsemen fell, and in which they were butchered by the infuriated English lurking in the wood. The dead king’s naked body, wrapped only in a robe of purple, was hidden among the rocks of the bay. His mother in vain offered the weight of the body in gold for permission to bury him in holy ground. The Norman Duke’s answer was that Harold would be more fittingly laid upon the Saxon shore which he had given his life to defend. The body was later transferred to Waltham Abbey, which he had founded. Although here the English once again accepted conquest and bowed in a new destiny, yet ever must the name of Harold be honoured in the Island for which he and his famous house-carls fought indomitably to the end.

But, though the Doctor tried hard, and never ceased trying, to get Charles Darnay set at liberty, or at least to get him brought to trial, the public current of the time set too strong and fast for him. The new era began; the king was tried, doomed, and beheaded; the Republic of Liberty, Equality, Fraternity, or Death, declared for victory or death against the world in arms; the black flag waved night and day from the great towers of Notre Dame; three hundred thousand men, summoned to rise against the tyrants of the earth, rose from all the varying soils of France, as if the dragon’s teeth had been sown broadcast, and had yielded fruit equally on hill and plain, on rock, in gravel, and alluvial mud, under the bright sky of the South and under the clouds of the North, in fell and forest, in the vineyards and the olive-grounds and among the cropped grass and the stubble of the corn, along the fruitful banks of the broad rivers, and in the sand of the sea-shore. What private solicitude could rear itself against the deluge of the Year One of Liberty—the deluge rising from below, not falling from above, and with the windows of Heaven shut, not opened! There was no pause, no pity, no peace, no interval of relenting rest, no measurement of time. Though days and nights circled as regularly as when time was young, and the evening and morning were the first day, other count of time there was none. Hold of it was lost in the raging fever of a nation, as it is in the fever of one patient. Now, breaking the unnatural silence of a whole city, the executioner showed the people the head of the king—and now, it seemed almost in the same breath, the head of his fair wife which had had eight weary months of imprisoned widowhood and misery, to turn it grey. And yet, observing the strange law of contradiction which obtains in all such cases, the time was long, while it flamed by so fast. A revolutionary tribunal in the capital, and forty or fifty thousand revolutionary committees all over the land; a law of the Suspected, which struck away all security for liberty or life, and delivered over any good and innocent person to any bad and guilty one; prisons gorged with people who had committed no offence, and could obtain no hearing; these things became the established order and nature of appointed things, and seemed to be ancient usage before they were many weeks old. Above all, one hideous figure grew as familiar as if it had been before the general gaze from the foundations of the world—the figure of the sharp female called La Guillotine.

What we make of our life—the sum total of thoughts, emotions, words, and actions that fill the brief interval between birth and death—is our one great creative masterpiece

Death is what we are and what we live. We are born dead, we deadly exist, and we are already dead when we enter Death. Whatever lives, lives because it changes; it changes because it passes; and, because it passes, it dies. Whatever lives is constantly transforming into something else – it continually denies itself, it perpetually evades life. Life is thus an interval, a link, a relation, but a relation between what has passed and what will pass, a dead interval between Death and Death.

Here’s my protocol for my usual monthly 3-day fast from Thursday dinner to Sunday dinner: On Wednesday and Thursday, plan phone calls for Friday. Determine how you can be productive via cell phone for 4 hours. This will make sense shortly. Have a low-carb dinner around 6 p.m. on Thursday. On Friday, Saturday, and Sunday mornings, sleep as late as possible. The point is to let sleep do some of the work for you. Consume exogenous ketones or MCT oil upon waking and 2 more times throughout the day at 3- to 4-hour intervals. I primarily use KetoCaNa and caprylic acid (C8), like Brain Octane. The exogenous ketones help “fill the gap” for the 1 to 3 days that you might suffer carb withdrawal. Once you’re in deep ketosis and using body fat, they can be omitted. On Friday (and Saturday if needed), drink some caffeine and prepare to WALK. Be out the door no later than 30 minutes after waking. I grab a cold liter of water or Smartwater out of my fridge, add a dash of pure, unsweetened lemon juice to attenuate boredom, add a few pinches of salt to prevent misery/headaches/cramping, and head out. I sip this as I walk and make phone calls. Podcasts also work. Once you finish your water, fill it up or buy another. Add a little salt, keep walking, and keep drinking. It’s brisk walking—NOT intense exercise—and constant hydration that are key. I have friends who’ve tried running or high-intensity weight training instead, and it does not work for reasons I won’t bore you with. I told them, “Try brisk walking and tons of water for 3 to 4 hours. I bet you’ll be at 0.7 mmol the next morning.” One of them texted me the next morning: “Holy shit. 0.7 mmol.” Each day of fasting, feel free to consume exogenous ketones or fat (e.g., coconut oil in tea or coffee) as you like, up to 4 tablespoons. I will often reward myself at the end of each fasting afternoon with an iced coffee with a bit of coconut cream in it. Truth be told, I will sometimes allow myself a SeaSnax packet of nori sheets. Oooh, the decadence. Break your fast on Sunday night. Enjoy it. For a 14-day or longer fast, you need to think about refeeding carefully. But for a 3-day fast, I don’t think what you eat matters much. I’ve done steak, I’ve done salads, I’ve done greasy burritos. Evolutionarily, it makes no sense that a starving hominid would need to find shredded cabbage or some such nonsense to save himself from death. Eat what you find to eat.

She took a sip, very carefully, Kiddi smiled, and then the film started. She took another sip during the interval, they chatted, Kiddi began staring at her knees, marked 6 and 8. What? she asked, a bit uncertain when she saw how he was staring down at her. Then he looked up, straight into her eyes, and asked, can I be number 7? Such a question is either life or death, a slap on the cheek or a kiss. They missed the second half of the film, you’ve got a mirror over your bed, she said, you don’t like it? No, I’d like it if it were all around the bed.

The fact is, Jesus was the greatest human being who ever lived, and if all we have to look forward to in life is the frustration of trying to be someone we are not, then we've got better ways of enjoying the interval between birth and death. But the "good news" is that Jesus /doesn't/ want us to be "like" Him. He wants to share His resurrection life with us. He doesn't want us to imitate Him; instead, Christ, the Unspeakable Gift, wants to live in and through us.

The horrible mismanagement of the AIDS crisis makes me want to grab [disease minimizers] by the shoulders and shake them and say, “Why haven’t you read about what worked or did not work every time a plague cropped up before this one? Why aren’t you paying attention? Do not do the same stupid stuff people did before! We know what works and what doesn’t! Be smarter, please, please, be smarter, be kinder, be kinder and smarter, I am begging you.” I find the forgetfulness of people, especially in true matters of life and death, so frustrating. Sometimes I look at these histories and think, People are just going to keep making the same dumb mistakes every single time. And one day those mistakes will doom us all. And I feel sad and furious and frightened for what will happen next. But then I think about how polio is almost eradicated. Or that penicillin exists. And I remember that we are progressing, always, even if that progress is sometimes slower and more uneven than we might wish. I remind myself, too, of all the ways people have persevered and survived in conditions that are surely as bad as anything that is to come. Whenever I am most disillusioned, I look to one of my favorite quotes from The World of Yesterday (1942) by Stefan Zweig. When Zweig was fleeing from the Nazis and living in exile he wrote: “Even from the abyss of horror in which we try to find our way today, half-blind, our hearts distraught and shattered, I look up again to the ancient constellations of my childhood, comforting myself that, some day, this relapse will appear only an interval in the eternal rhythm of progress onward and upward.” I have to believe that the missteps are only intermittent relapses as we grow stronger and smarter and better. We do get better. At everything. Combatting diseases fits somewhere among “everything.” I believe there will be a day when we will see diseases as what they are—an enemy of all of humanity. Not of perceived sinners, not of people who are poor or have a different sexual orientation, not of those who we somehow decided “have it coming” because they’re “not like us.” Diseases are at war with all of us. Diseases don’t care about any of the labels, so it makes no sense for us to. I believe we will become more compassionate. I believe we will fight smarter. I believe that in the deepest place of our souls, we are not cowardly or hateful or cruel to our neighbors. I believe we are kind and smart and brave. I believe that as long as we follow those instincts and do not give in to terror and blame, we can triumph over diseases and the stigmas attached to them. When we fight plagues, not each other, we will not only defeat diseases but preserve our humanity in the process. Onward and upward.