Death On The Orient Express Quotes

And yet," said Poirot, "suppose an accident-" "Ah, no, my friend-" "From your point of view it would be regrettable, I agree. But nevertheless let us just for one moment suppose it. Then, perhaps, all these here are linked together - by death.

Is no one incapable of murder?

although culture is a creation of speech, it is recreated anew by every medium of communication—from painting to hieroglyphs to the alphabet to television. Each medium, like language itself, makes possible a unique mode of discourse by providing a new orientation for thought, for expression, for sensibility.

Flog this man to death and throw him out in the rubbish heap!

I have learned to save myself useless emotion

I read a lot of Agatha Christie's that fall of 1938 - maybe all of them. The Hercule Poirots, the Miss Marples. Death on the Nile, The Mysterious Affair at Styles, Murders .. on the links, .. at the vicarage, and.. on the Orient Express. I real them on the subway, at the deli, and in my bed alone. You can make what claims you will about the psychological nuance of Proust or the narrative scope of Tolstoy, but you can't argue that Mrs Christie fails to please. Her books are tremendously satisfying.

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

... we find a complete contradiction in our wishing to live without suffering, a contradiction that is therefore implied by the frequently used phrase “blessed life.” This will certainly be clear to the person who has fully grasped my discussion that follows. This contradiction is revealed in this ethic of pure reason itself by the fact that the Stoic is compelled to insert a recommendation of suicide in his guide to the blissful life (for this is what his ethics always remains). This is like the costly phial of poison to be found among the magnificent ornaments and apparel of oriental despots, and is for the case where the sufferings of the body, incapable of being philosophized away by any principles and syllogisms, are paramount and incurable. Thus its sole purpose, namely blessedness, is frustrated, and nothing remains as a means of escape from pain except death. But then death must be taken with unconcern, just as is any other medicine. Here a marked contrast is evident between the Stoic ethics and all those other ethical systems mentioned above. These ethical systems make virtue directly and in itself the aim and object, even with the most grievous sufferings, and will not allow a man to end his life in order to escape from suffering. But not one of them knew how to express the true reason for rejecting suicide, but they laboriously collected fictitious arguments of every kind. This true reason will appear in the fourth book in connexion with our discussion. But the above-mentioned contrast reveals and confirms just that essential difference to be found in the fundamental principle between the Stoa, really only a special form of eudaemonism, and the doctrines just mentioned, although both often agree in their results, and are apparently related. But the above-mentioned inner contradiction, with which the Stoic ethics is affected even in its fundamental idea, further shows itself in the fact that its ideal, the Stoic sage as represented by this ethical system, could never obtain life or inner poetical truth, but remains a wooden, stiff lay-figure with whom one can do nothing. He himself does not know where to go with his wisdom, and his perfect peace, contentment, and blessedness directly contradict the nature of mankind, and do not enable us to arrive at any perceptive representation thereof. Compared with him, how entirely different appear the overcomers of the world and voluntary penitents, who are revealed to us, and are actually produced, by the wisdom of India; how different even the Saviour of Christianity, that excellent form full of the depth of life, of the greatest poetical truth and highest significance, who stands before us with perfect virtue, holiness, and sublimity, yet in a state of supreme suffering.

Wake up every day, expecting not to know what's going to happen, and look for the events to unfold with curiosity. Instead of stressing and managing, just be present at anything that pops up with the intention of approaching it with your best efforts. Whatever happens in the process of spiritual awakening is going to be unpredictable and moving forward, if you're just the one who notices it, not fighting or making a big project out there. •       You may have emotional swings, energetic swings, psychic openings, and other unwanted shifts that, as you knew, feel unfamiliar to your personality. Be the beholder. Don't feel like you have something to fix or alter. They're going to pass. •       If you have severe trauma in your history and have never had therapy, it might be very useful to release the pains of memories that arise around the events. Therapy teaches you how to express, bear witness, release, and move forward. Your therapist needn't know much about kundalini as long as he or she doesn't discount that part of your process. What you want to focus on is the release of trauma-related issues, and you want an experienced and compassionate therapist who sees your spiritual orientation as a motivation and support for the healing process. •       This process represents your chance to wake up to your true nature. Some people wake up first, and then experience the emergence of a kundalini; others have the kundalini process going through as a preparation for the emergence. The appearance happens to do the job of wiping out, so is part of either pattern. Waking up means realizing that whoever looks through your eyes, lives through your senses, listens to your thoughts, and is present at every moment of your experience, whether good or bad, is recognized or remembered. This is a bright, conscious, detached and unconditionally loving presence that is universal and eternal and is totally free from all the conditions and memories you associate with as a personal identity. But as long as you believe in all of your personal conditions and stories, emotions, and thoughts, you have to experience life filtered by them. This programmed mind is what makes the game of life to be varied and suspense-filled but it also causes suffering and fear of death. When we are in Samadhi and Satori encounters, we glimpse the Truth about the vast, limitless space that is the foundation for our being. It is called gnosis (knowledge) or the One by the early Gnostics. Some spiritual teachings like Advaita Vedanta and Zen go straight for realization, while others see it as a gradual path through years of spiritual practices. Anyway, the ending is the same. As Shakespeare said, when you know who you are, the world becomes a stage and you the player, and life is more light and thoughts less intrusive, and the kundalini process settles down into a mellow pleasantness. •       Give up places to go and to be with people that cause you discomfort.

In the second instance God is the subject and Eve is the indirect object. This time Eve acknowledges that God appointed another offspring. She names this son Seth, meaning “substitute,” which is also an apparent wordplay on the Hebrew verb shith for “placing” or “appointing.” The contrast in the type of birth is expressed in the names of Eve’s sons. Cain is the result of Eve’s own act of getting a man, whereas Seth is God’s provision of an appointed offspring. In her effort, Eve bears sinful progeny of violence and ultimate death. But God provides through her another offspring that ultimately brings life and hope. The theme of offspring as a special provision of God is a recurring one throughout the book of Genesis. It is a theme that reinforces a fundamental difference between the God of the Old Testament and fertility deities popular among Israel’s ancient Near Eastern neighbors.10 Unlike the gods of other Semitic traditions, the God of Israel has no female consort and is not worshiped by means of cultic prostitution. Most importantly, the God of Israel is not manipulated by human beings as in the case of other fertility-oriented religions, where, through the worship and sacrifices of human beings, the gods were stimulated to replenish the earth. But from the first generation of humankind, Genesis emphasizes by contrast that it is God alone who provides the appointed offspring.

It is easy to blame television or the movies or rap music for desensitizing our children to human suffering, to violence, and even to death. Yet the fundamental invulnerability does not come from commercialized culture, reprehensible as it is for pandering to and exploiting children's emotional hardening and immaturity. The invulnerability of peer-oriented kids is fueled from the inside. Even if there were no movies or television programs to shape its expression, it still would spring forth spontaneously as the modus operandi of peer-oriented youth. Though peer-oriented children can come from all over the world and belong to an infinite number of subcultures, the theme of invulnerability is universal in youth culture. Fashions may come and go, music can change form, the language may vary, but cool detachment and emotional shutdown seem to permeate it all. The pervasiveness of this culture is a powerful testimony to the desperate flight from vulnerability of its members.

Really, Poirot! In the Middle Ages you would certainly have been burnt at the stake. How can you possibly know the things you do!

The Hercule Poirot Reading List It is possible to read the Poirot stories in any order. If you want to consider them chronologically (in terms of Poirot’s lifetime), we recommend the following: ❑ The Mysterious Affair at Styles [1920] ❑ The Murder on the Links [1923] ❑ The Regatta Mystery and Other Stories (US Short Story Collection) [1939] ❑ Poirot Investigates (Short Story Collection) [1924] ❑ Poirot’s Early Cases (Short Story Collection) [1974] ❑ The Murder of Roger Ackroyd [1926] ❑ The Big Four [1927] ❑ The Mystery of the Blue Train [1928] ❑ Peril at End House [1932] ❑ Lord Edgware Dies [1933] ❑ Murder on the Orient Express [1934] ❑ Three Act Tragedy [1935] ❑ Death in the Clouds [1935] ❑ Poirot and the Regatta Mystery (Published in The Complete Short Stories: Hercule Poirot) [1936] ❑ The ABC Murders [1936] ❑ Murder in Mesopotamia [1936] ❑ Cards on the Table [1936] ❑ The Witness for the Prosecution and Other Stories (US Short Story Collection) [1948] ❑ Murder in the Mews (Short Story Collection) [1938] ❑ Dumb Witness [1937] ❑ Death on the Nile [1937] ❑ Appointment with Death [1937] ❑ Hercule Poirot’s Christmas [1938] ❑ Sad Cypress [1940] ❑ One, Two Buckle My Shoe [1940] ❑ Evil Under the Sun [1941] ❑ Five Little Pigs [1942] ❑ The Hollow [1946] ❑ The Labours of Hercules (Short Story Collection) [1947] ❑ Taken at the Flood [1945] ❑ Mrs. McGinty’s Dead [1952] ❑ After the Funeral [1953] ❑ Hickory Dickory Dock [1955] ❑ Hercule Poirot and the Greenshore Folly [2014] ❑ Dead Man’s Folly [1956] ❑ Cat Among the Pigeons [1959] ❑ Double Sin and Other Stories (US Short Story Collection) [1961] ❑ The Under Dog and Other Stories (US Short Story Collection) [1951] ❑ The Harlequin Tea Set and Other Stories (US Short Story Collection) [1997] ❑ The Clocks [1963] ❑ Third Girl [1966] ❑ Hallowe’en Party [1969] ❑ Elephants Can Remember [1972] ❑ Curtain: Poirot’s Last Case [1975]

We see this structure reflected in the sacrament of reconciliation in the more formal, liturgically oriented Christian churches and in the process of making amends in Alcoholic Anonymous. The key to this archetypal process is for the offending person to take full responsibility for the wrongdoing, to express sorrow and regret, and to promise his or her best efforts to not repeat such actions.

A loss of adequate income and social stagnation causes more than financial distress. It severs, as the sociologist Émile Durkheim pointed out in The Division of Labour in Society, the vital social bonds that give us meaning. A decline in status and power, an inability to advance, a lack of education and health care, and a loss of hope are crippling forms of humiliation. This humiliation fuels loneliness, frustration, anger, and feelings of worthlessness. In short, when you are marginalized and rejected by society, life often has little meaning. There arises a yearning among the disempowered to become as omnipotent as the gods. The impossibility of omnipotence leads, as the cultural anthropologist Ernest Becker wrote in The Denial of Death, to its dark alternative—destroying like the gods. In Hitler and the Germans the political philosopher Eric Voegelin dismissed the myth that Hitler—an uneducated mediocrity whose only strengths were oratory and an ability to exploit political opportunities—mesmerized and seduced the German people. The Germans, he wrote, voted for Hitler and the “grotesque, marginal figures”118 surrounding him because he embodied the pathologies of a diseased society, one beset by economic collapse, hopelessness, and violence. Voegelin defined stupidity as a “loss of reality.”119 This loss of reality meant a “stupid” person could not “rightly orient his action in the world, in which he lives.”120 The demagogue, who is always an idiote, is not a freak or a social mutation. The demagogue expresses the society’s zeitgeist.

Death is not something we master, like chess or winemaking. It is not a skill. It is an orientation, one aligned with nature. “There is nothing useless in nature, not even uselessness itself,” says Montaigne. Death is not life’s failure but its natural outcome.

Ah, you agree? It has not been done, I think? And yet—it lends itself to romance, my friend. All around us are people, of all classes, of all nationalities, of all ages. For three days these people, these strangers to one another, are brought together. They sleep and eat under one roof, they cannot get away from each other. At the end of three days they part, they go their several ways, never, perhaps, to see each other again.” “And yet,” said Poirot, “suppose an accident—” “Ah no, my friend—” “From your point of view it would be regrettable, I agree. But nevertheless let us just for one moment suppose it. Then, perhaps, all these here are linked together—by death.