Departure Time Quotes

There is a time for departure even when there's no certain place to go.

I am calling to tell you that Colonel Yildiz has made travel arrangements for you, Tara, and me. We are flying to Istanbul tomorrow. I’ll call you back and with the departure time. Do you understand?

One who has loved truly, can never lose entirely. Love is whimsical and temperamental. Its nature is ephemeral, and transitory. It comes when it pleases,and goes away without warning. Accept and enjoy it while it remains, but spend no time worrying about its departure. Worry will never bring it back.

The irony is that while God doesn't need us but still wants us, we desperately need God but don't really want Him most of the time. He treasures us and anticipates our departure from this earth to be with Him-and we wonder, indifferently, how much we have to do for Him to get by.

Do you know that there's a halfway world between each ending and each new beginning? It's called the hurting time, Jean Perdu. It's a bog; it's where your dreams and worries and forgotten plans gather. Your steps are heavier during that time. Don't underestimate the transition, Jeanno, between farewell and new departure. Give yourself the time you need. Some thresholds are too wide to be taken in one stride.

Travellers understand, instinctively and by experience, that travel and adventure change and elongate time, even while navigating the deadlines of airline and train departures.

I had always liked the act of leaving, the expanse between departure and arrival when you’re seemingly nowhere, defined by another kind of time.

You may ask me, as others have done before, whether it was kindness or cruelty to allow them to meet, so soon before his departure, with so little time to discover each other. Whether the pangs of loss do not invalidate the bliss of love. Especially where war is concerned, and Death runs rampant with his bloody scythe. You may say that it was wicked of me to allow James to find Hazel, and Hazel, James, if three days were all they would have. I don’t call it cruelty. I do not apologize.

The urge to travel feels magnetic. Two of my favorite words are linked: departure time. And travel whets the emotions, turns upside down the memory bank, and the golden coins scatter.

On the morning appointed for her departure Tess awoke before dawn — at the marginal minute of the dark when the grove is still mute save for one prophetic bird, who sings with a clear-voiced conviction that he at least knows the correct time of day, the rest preserving silence, as if equally convinced that he is mistaken.

Sometimes the wind along the Pacific shore blows so hard it steals your breath before you can inhale it.

A song of despair The memory of you emerges from the night around me. The river mingles its stubborn lament with the sea. Deserted like the dwarves at dawn. It is the hour of departure, oh deserted one! Cold flower heads are raining over my heart. Oh pit of debris, fierce cave of the shipwrecked. In you the wars and the flights accumulated. From you the wings of the song birds rose. You swallowed everything, like distance. Like the sea, like time. In you everything sank! It was the happy hour of assault and the kiss. The hour of the spell that blazed like a lighthouse. Pilot's dread, fury of blind driver, turbulent drunkenness of love, in you everything sank! In the childhood of mist my soul, winged and wounded. Lost discoverer, in you everything sank! You girdled sorrow, you clung to desire, sadness stunned you, in you everything sank! I made the wall of shadow draw back, beyond desire and act, I walked on. Oh flesh, my own flesh, woman whom I loved and lost, I summon you in the moist hour, I raise my song to you. Like a jar you housed infinite tenderness. and the infinite oblivion shattered you like a jar. There was the black solitude of the islands, and there, woman of love, your arms took me in. There was thirst and hunger, and you were the fruit. There were grief and ruins, and you were the miracle. Ah woman, I do not know how you could contain me in the earth of your soul, in the cross of your arms! How terrible and brief my desire was to you! How difficult and drunken, how tensed and avid. Cemetery of kisses, there is still fire in your tombs, still the fruited boughs burn, pecked at by birds. Oh the bitten mouth, oh the kissed limbs, oh the hungering teeth, oh the entwined bodies. Oh the mad coupling of hope and force in which we merged and despaired. And the tenderness, light as water and as flour. And the word scarcely begun on the lips. This was my destiny and in it was my voyage of my longing, and in it my longing fell, in you everything sank! Oh pit of debris, everything fell into you, what sorrow did you not express, in what sorrow are you not drowned! From billow to billow you still called and sang. Standing like a sailor in the prow of a vessel. You still flowered in songs, you still brike the currents. Oh pit of debris, open and bitter well. Pale blind diver, luckless slinger, lost discoverer, in you everything sank! It is the hour of departure, the hard cold hour which the night fastens to all the timetables. The rustling belt of the sea girdles the shore. Cold stars heave up, black birds migrate. Deserted like the wharves at dawn. Only tremulous shadow twists in my hands. Oh farther than everything. Oh farther than everything. It is the hour of departure. Oh abandoned one!

She could see that to lose a sibling was hard: it could only seem unnatural:out of time, out of order, a vicious re-run of your own departure into nothingness.

Packing up. The nagging worry of departure. When shutting drawers and flinging wide an hotel wardrobe, or the impersonal shelves of a furnished villa, I am aware of sadness, of a sense of loss. Here, I say, we have lived, we have been happy. This has been ours, however brief the time. Though two nights only have been spent beneath a roof, yet we leave something of ourselves behind. Nothing material, not a hair-pin on a dressing-table, not an empty bottle of Aspirin tablets, not a handkerchief beneath a pillow, but something indefinable, a moment of our lives, a thought, a mood. This house sheltered us, we spoke, we loved within those walls. That was yesterday. Today we pass on, we see it no more, and we are different, changed in some infinitesimal way. We can never be quite the same again.

Meditation upon death does not teach one how to die; it does not make the departure more easy, but ease is not what I seek. Beloved boy, so willful and brooding, your sacrifice will have enriched not my life but my death. ... Centuries as yet unborn within the dark womb of time would pass by thousands over that tomb without restoring life to him, but likewise without adding to his death, and without changing the fact that he had been.

Here in the corner attic of America, two hours’ drive from a rain forest, a desert, a foreign country, an empty island, a hidden fjord, a raging river, a glacier, and a volcano is a place where the inhabitants sense they can do no better, nor do they want to.

The larger question for the Northwest, where the cities are barely a hundred years old but contain three-fourths of the population, is whether the wild land can provide work for those who need it as their source of income without being ruined for those who need it as their source of sanity.

It never bored them to hear words, words; they breathed them with the cool night air, never stopping to analyse; the name of the poet, Hafiz, Hali, Iqbal, was sufficient guarantee. India—a hundred Indias—whispered outside beneath the indifferent moon, but for the time India seemed one and their own, and they regained their departed greatness by hearing its departure lamented, they felt young again because reminded that youth must fly.

The time of my departure is here. Place your hand gently on the soil beside my own, and feel the rumble of the earth beneath. The power of a thousand thousands is coming... evil warriors fighting against the Noble One. Here I stand with Him. Take up your sword and come with me, for the Prince is calling. And if you do not go... who will?

Even though I outgrew you like a shrunken sweater, I still like to open up the closet in the neglected corner of my room and reminisce what fit me perfectly once upon a time.

Old terror crouched in the shadows. It was one of the most ancient terrors, the one that meant that no sooner had mankind learned to walk on two legs than it dropped to its knees. It was the terror of impermanence, the knowledge that all this would pass away, that a beautiful voice or a wonderful figure was something whose arrival you couldn’t control and whose departure you couldn’t delay.

At this second appearing to take the oath of the Presidential office there is less occasion for an extended address than there was at the first. Then a statement somewhat in detail of a course to be pursued seemed fitting and proper. Now, at the expiration of four years, during which public declarations have been constantly called forth on every point and phase of the great contest which still absorbs the attention and engrosses the energies of the nation, little that is new could be presented. The progress of our arms, upon which all else chiefly depends, is as well known to the public as to myself, and it is, I trust, reasonably satisfactory and encouraging to all. With high hope for the future, no prediction in regard to it is ventured. On the occasion corresponding to this four years ago all thoughts were anxiously directed to an impending civil war. All dreaded it, all sought to avert it. While the inaugural address was being delivered from this place, devoted altogether to saving the Union without war, insurgent agents were in the city seeking to destroy it without war--seeking to dissolve the Union and divide effects by negotiation. Both parties deprecated war, but one of them would make war rather than let the nation survive, and the other would accept war rather than let it perish, and the war came. One-eighth of the whole population were colored slaves, not distributed generally over the Union, but localized in the southern part of it. These slaves constituted a peculiar and powerful interest. All knew that this interest was somehow the cause of the war. To strengthen, perpetuate, and extend this interest was the object for which the insurgents would rend the Union even by war, while the Government claimed no right to do more than to restrict the territorial enlargement of it. Neither party expected for the war the magnitude or the duration which it has already attained. Neither anticipated that the cause of the conflict might cease with or even before the conflict itself should cease. Each looked for an easier triumph, and a result less fundamental and astounding. Both read the same Bible and pray to the same God, and each invokes His aid against the other. It may seem strange that any men should dare to ask a just God's assistance in wringing their bread from the sweat of other men's faces, but let us judge not, that we be not judged. The prayers of both could not be answered. That of neither has been answered fully. The Almighty has His own purposes. "Woe unto the world because of offenses; for it must needs be that offenses come, but woe to that man by whom the offense cometh." If we shall suppose that American slavery is one of those offenses which, in the providence of God, must needs come, but which, having continued through His appointed time, He now wills to remove, and that He gives to both North and South this terrible war as the woe due to those by whom the offense came, shall we discern therein any departure from those divine attributes which the believers in a living God always ascribe to Him? Fondly do we hope, fervently do we pray, that this mighty scourge of war may speedily pass away. Yet, if God wills that it continue until all the wealth piled by the bondsman's two hundred and fifty years of unrequited toil shall be sunk, and until every drop of blood drawn with the lash shall be paid by another drawn with the sword, as was said three thousand years ago, so still it must be said "the judgments of the Lord are true and righteous altogether." With malice toward none, with charity for all, with firmness in the right as God gives us to see the right, let us strive on to finish the work we are in, to bind up the nation's wounds, to care for him who shall have borne the battle and for his widow and his orphan, to do all which may achieve and cherish a just and lasting peace among ourselves and with all nations.

The Thought of Death. It gives me a melancholy happiness to live in the midst of this confusion of streets, of necessities, of voices: how much enjoyment, impatience and desire, how much thirsty life and drunkenness of life comes to light here every moment! And yet it will soon be so still for all these shouting, lively, life- loving people! How everyone's shadow, his gloomy travelling companion stands behind him! It is always as in the last moment before the departure of an emigrant- ship: people have more than ever to say to one another, the hour presses, the ocean with its lonely silence waits impatiently behind all the noise-so greedy, so certain of its prey! And all, all, suppose that the past has been nothing, or a small matter, that the near future is everything: hence this haste, this crying, this self-deafening and self-overreaching! Everyone wants to be foremost in this future-and yet death and the stillness of death are the only things certain and common to all in this future! How strange that this sole thing that is certain and common to all, exercises almost no influence on men, and that they are the furthest from regarding themselves as the brotherhood of death! It makes me happy to see that men do not want to think at all of the idea of death! I would fain do something to make the idea of life to us to be more than friends in the sense of that sublime possibility. And so we will believe in our even a hundred times more worthy of their attention.

Such is life, imaginary or otherwise: a continuous parting of ways, a constant flux of approximation and distanciation, lines of fate intersecting at a point which is no-time, a theoretical crossroads fictitiously 'present,' an unstable ice floe forever drifting between was and will be.

why do we personify time? Is it because we’re afraid to admit that our lives are measured by an abstract force that neither knows nor cares about our entry into existence? Or our departure into death? Time is our mysterious master giving it a face and hands we attempt to transform it into our servant.

It can hardly be a coincidence that no language on Earth has ever produced the expression "as pretty as an airport". Airports are ugly. Some are very ugly. Some attain a degree of ugliness that can only be the result of a special effort. This ugliness arises because airports are full of people who are tired, cross, and have just discovered that their luggage has landed in Murmansk (...) and the architects have on the whole tried to reflect this in their designs. They have sought to highlight the tiredness and crossness motif with brutal shapes and nerve jangling colours, to make effortless the business of separating the traveller from his or her luggage or loved ones, to confuse the traveller with arrows that appear to point at the windows, distant tie racks, or the current position of the Ursa Minor in the night sky, and wherever possible to expose the plumbing on the grounds that it is functional, and conceal the location of the departure gates, presumably on the grounds that they are not".

There are friends, I think we can't imagine living without. People who are sisters to us, or brothers. Jimmy was one of those. I never thought I might have to go through life without him. I never thought he might be killed by a drunken driver or anything else. Who thinks about things like that when you're seventeen? If I had known ahead of time what was going to happen to him, I would have gone crazy. I guess I did go a little crazy. My Aunt Lo, who's a hospital psychiatrist, says grief travels a certain route-that if you could plot it out on a map you'd have a line that twists and weaves and eventually ends up near the point of departure. I say "near" because although you may survive the grief, you won't ever be exactly the same. It took me a long time to learn that, and sometimes the whole experience comes back on me and I have to learn it all over again.

When writing a novel a writer should create living people; people not characters. A character is a caricature. If a writer can make people live there may be no great characters in his book, but it is possible that his book will remain as a whole; as an entity; as a novel. If the people the writer is making talk of old masters; of music; of modern painting; of letters; or of science then they should talk of those subjects in the novel. If they do not talk of these subjects and the writer makes them talk of them he is a faker, and if he talks about them himself to show how much he knows then he is showing off. No matter how good a phrase or a simile he may have if he puts it in where it is not absolutely necessary and irreplaceable he is spoiling his work for egotism. Prose is architecture, not interior decoration, and the Baroque is over. For a writer to put his own intellectual musings, which he might sell for a low price as essays, into the mouths of artificially constructed characters which are more remunerative when issued as people in a novel is good economics, perhaps, but does not make literature. People in a novel, not skillfully constructed characters, must be projected from the writer’s assimilated experience, from his knowledge, from his head, from his heart and from all there is of him. If he ever has luck as well as seriousness and gets them out entire they will have more than one dimension and they will last a long time. A good writer should know as near everything as possible. Naturally he will not. A great enough writer seems to be born with knowledge. But he really is not; he has only been born with the ability to learn in a quicker ratio to the passage of time than other men and without conscious application, and with an intelligence to accept or reject what is already presented as knowledge. There are some things which cannot be learned quickly and time, which is all we have, must be paid heavily for their acquiring. They are the very simplest things and because it takes a man’s life to know them the little new that each man gets from life is very costly and the only heritage he has to leave. Every novel which is truly written contributes to the total of knowledge which is there at the disposal of the next writer who comes, but the next writer must pay, always, a certain nominal percentage in experience to be able to understand and assimilate what is available as his birthright and what he must, in turn, take his departure from. If a writer of prose knows enough about what he is writing about he may omit things that he knows and the reader, if the writer is writing truly enough, will have a feeling of those things as strongly as though the writer had stated them. The dignity of movement of an ice-berg is due to only one-eighth of it being above water. A writer who omits things because he does not know them only makes hollow places in his writing. A writer who appreciates the seriousness of writing so little that he is anxious to make people see he is formally educated, cultured or well-bred is merely a popinjay. And this too remember; a serious writer is not to be confounded with a solemn writer. A serious writer may be a hawk or a buzzard or even a popinjay, but a solemn writer is always a bloody owl.

As libertines we seek to find and provide pleasures for others before pleasing ourselves. Libertines are never boorish, profane or blasphemous. We seek to lessen any cause for offence while maximizing pleasure. After our liaisons, our return is eagerly anticipated, and our departure is mourned. For most men the reverse is the case. In a world where most men are barely on before they are off again, we take the time and the care to be gentle lovers and build the sighs and the panting of true delight.

And when the hour of his departure drew near-- "Ah," said the fox, "I shall cry." "It is your own fault," said the little prince. "I never wished you any sort of harm; but you wanted me to tame you . . ." "Yes, that is so," said the fox. "But now you are going to cry!" said the little prince. "Yes, that is so," said the fox. "Then it has done you no good at all!" "It has done me good," said the fox, "because of the color of the wheat fields." And then he added: "Go and look again at the roses. You will understand now that yours is unique in all the world. Then come back to say goodbye to me, and I will make you a present of a secret." The little prince went away, to look again at the roses. .... And he went back to meet the fox. "Goodbye," he said. "Goodbye," said the fox. "And now here is my secret, a very simple secret: It is only with the heart that one can see rightly; what is essential is invisible to the eye." "What is essential is invisible to the eye," the little prince repeated, so that he would be sure to remember. "It is the time you have wasted for your rose that makes your rose so important." "It is the time I have wasted for my rose--" said the little prince, so that he would be sure to remember. "Men have forgotten this truth," said the fox. "But you must not forget it. You become responsible, forever, for what you have tamed. You are responsible for your rose . . ." "I am responsible for my rose," the little prince repeated, so that he would be sure to remember.

Tormented by remembering, tortured by forgetting—she is the master of reincarnation, dying each time her thoughts dwell upon him.

We say spending time because time costs. No moment's free. Every second, a price.

Kittridge closed his eyes. So, the end. It would happen instantaneously, a painless departure, quicker than thought. he felt the presence of his body one last time: the taste of air in his lungs, the blood surging in his veins, the drumlike beating of his heart. The bomb was dropping toward them. "I've got you," he said, hugging Tim fiercely; and again, over and over, so that the boy would be hearing these words. "I've got you, I've got you, I've got you, I've got you.

If only I had known how quickly the days would elapse, how small the window of time would be in which I could have told you how much you truly mean to me. Know it now— I love you, I love you, I love you.

It was only later, replaying the scene in her mind again and again, that she began to believe it was the expression of a man who was methodically unplugging himself from reality, one cord at a time. The face of a man who was heading out of the blue and into the black.

Teachers, let me tell you, are born deceivers of the lowest sort, since what they want from life is impossible — time-freed, existential youth forever. It commits them to terrible deceptions and departures from the truth. And literature, being lasting, is their ticket.

With even the slightest upset, detachment soon followed. I didn’t lose sleep over men, and I was too restless to be tied down. The grass didn’t even have time to grow around my feet before I was planning my next escape – whether it was to another state or out of someone’s life.

For I am already on the paint of being sacrificed; the time of my departure has come. I have fought the good fight, I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that Day, and not only to me but also to all who have loved his appearing.

Great marketing can sell an inferior product for a short time. Only a strong product can sell itself

Only the future is certain ... the past is always changing.

Naturalist Roger Tory Peterson has calculated that the Olympic Rain Forest is weighted down with more living matter than any other place on earth.

We may mean nothing to time, but to each other we are kings and queens, and the world is a wild benevolent garden filled with chance meetings and unexplained departures. Magda

Resolved not to waste further time on account of this childish affair, I contemplated departure via the french windows.

The call is to leave a certain social situation, move into your own loneliness and find the jewel, the center that’s impossible to find when you’re socially engaged. You are thrown off-center, and when you feel off-center, it’s time to go. This is the departure when the hero feels something has been lost and goes to find it. You are to cross the threshold into new life. It’s a dangerous adventure, because you are moving out of the sphere of the knowledge of you and your community.

There is no way that the new WikiLeaks leaks don't leave Hillary Clinton holding the smoking gun. The time for her departure may come next week or next month, but sooner or later, the weakened and humiliated secretary of state will have to pay.

the Forest Service has punched 343,000 miles of logging roads into the vast stands of public trees—more than seven times the 44,000 miles of road built by the national highway system.

It seems to me that the Russian prestige is declining and that America holds in its hands the immediate future of the world: as long as America knows how to develop the sense of the earth at the same time as her sense of liberty." [Written from Peking, October 1945, on the eve of departure, after having been stuck there since the war began.]

You may ask me, as others have done before, whether it was kindness or cruelty to allow them to meet, so soon before his departure, with so little time to discover each other. Whether the pangs of loss do not invalidate the bliss of love. Especially where war is concerned, and Death runs rampant with his bloody scythe. You may say that it was wicked of me to allow James to find Hazel, and Hazel, James, if three days were all they would have. I don’t call it cruelty. I do not apologize.

An airport cannot choose to only accept arrivals and not departures; there are valid times for travel in both directions. I cannot force people to stay here longer, any more than I can force time to stand still.

Say to my friends, when they look upon me, dead, Weeping for me and mourning me in sorrow, ‘Do not believe that this corpse you see is myself, In the name of God, I tell you, it is not I, I am a spirit, and this is naught but flesh, It was my abode and my garment for a time. I am a treasure, by a talisman kept hid, Fashioned of dust, which served me as a shrine, I am a pearl, which has left it’s shell deserted, I am a bird, and this body was my cage, Whence I have now flown forth and it is left as a token, Praise to God, who hath now set me free, And prepared for me my place in the highest of the Heavens, Until today I was dead, though alive in your midst. Now I live in truth, with the grave – clothes discarded. Today I hold converse with the Saints above, With no veil between, I see God face to face. I look upon “Loh-i-Mahfuz” and there in I read, Whatever was and is, and all that is to be. Let my house fall in ruins, lay my cage in the ground, Cast away the talisman, it is a token no more, Lay aside my cloak, it was but my outer garment. Place them all in the grave, let them be forgotten, I have passed on my way and you are left behind, Your place of abode was no dwelling place for me. Think not that death is death, nay, it is life, A life that surpasses all we could dream of here, While in this world, here we are granted sleep, Death is but sleep, sleep that shall be prolonged Be not frightened when death draweth nigh, It is but the departure for this blessed home, Think of the mercy and love of your Lord, Give thanks for His Grace and come without fear. What I am now, even so shall you be, For I know that you are even as I am, The souls of all men come forth from God, The bodies of all are compounded alike, Good and evil, alike it was ours. I give you now a message of good cheer May God’s peace and joy forever more be yours.

You may ask me, as others have done before, whether it was kindness or cruelty to allow them to meet, so soon before his departure, with so little time to discover each other. Whether the pangs of loss do not invalidate the bliss of love. Especially where war is concerned, and Death runs rampant with his bloody scythe.

Time is like the ancient Ouroboros. Time is fleeting moments, grains of sand passing through an hourglass. Time is the moments and events we so readily try to measure. But the ancient Ouroboros reminds us that in every moment, in every instant, in every event, is hidden the past, the present and the future. Eternity is hidden in every moment. Every departure is at once a return, every farewell is a greeting, every return is a parting. Everything is simultaneously a beginning and an end.

I left this morning saying ‘I love you’ as if setting out for some unknown country instead of the corner shop. I wanted you to be sure, in case this time - out of, say, 10,000 departures I never made it back: although after 50 years together, 2 countries, 3 children, and several former journeys that would put this one to shame you’d think there’d be no need to pause on my own doorstep, suddenly afraid of the distance between us, of your absolute beauty, of the growing aloneness when I clicked the latch.

Although Adam Smith is today often regarded as a “conservative” figure, he in fact attacked some of the dominant ideas and interests of his own times. Moreover, the idea of a spontaneously self-equilibrating system—the market economy—first developed by the Physiocrats and later made part of the tradition of classical economics by Adam Smith, represented a radically new departure, not only in analysis of social causation but also in seeing a reduced role for political, intellectual, or other elites as guides or controllers of the masses.

From the study of the development of human intelligence, in all directions, and through all times, the discovery arises of a great fundamental law, to which it is necessarily subject, and which has a solid foundation of proof, both in the facts of our organization and in our historical experience. The law is this: that each of our leading conceptions -- each branch of our knowledge -- passes successively through three different theoretical conditions: the theological, or fictitious; the metaphysical, or abstract; and the scientific, or positive. In other words, the human mind, by its nature, employs in its progress three methods of philosophizing, the character of which is essentially different, and even radically opposed: namely, the theological method, the metaphysical, and the positive. Hence arise three philosophies, or general systems of conceptions on the aggregate of phenomena, each of which excludes the others. The first is the necessary point of departure of the human understanding, and the third is its fixed and definitive state. The second is merely a state of transition.

When it was time to board my flight, I took one last glance back. I knew that I had everything with me so it was not a "make sure I have everything" glance. It was more like a parting glance to Philadelphia, my home, America- for I would not be coming back for ten months. (Ch 5- Twenty in Paris)

Therefore, he sat before his dying fire, sorrowful to think upon the way by which he had come to that night, yet not strewing poison on the way by which other men had come to it. That he should have missed so much, and at his time of life should look so far about him for any staff to bear him company upon his downward journey and cheer it, was a just regret. He looked at the fire from which the blaze departed, from which the afterglow subsided, in which the ashes turned grey, from which they dropped to dust, and thought, 'How soon I too shall pass through such changes, and be gone!' To review his life was like descending a green tree in fruit and flower, and seeing all the branches wither and drop off, one by one, as he came down towards them. 'From the unhappy suppression of my youngest days, through the rigid and unloving home that followed them, through my departure, my long exile, my return, my mother's welcome, my intercourse with her since, down to the afternoon of this day with poor Flora,' said Arthur Clennam, 'what have I found!' His door was softly opened, and these spoken words startled him, and came as if they were an answer: 'Little Dorrit.

It is my considered opinion, that for Britain and Europe, and for liberal democracy across the entire world as a whole, Britain’s departure from the European Union in the time of Donald Trump, and Britain’s consequent unqualified dependence on the United States in an era when the US is heading straight down the road to institutional racism and neo-fascism, is an unmitigated clusterfuck bar none.

Some departure from the norm Will occur as time grows more open about it. The consensus gradually changed; nobody Lies about it any more. Rust dark pouring Over the body, changing it without decay— People with too many things on their minds, but we live In the interstices, between a vacant stare and the ceiling, Our lives remind us. Finally this is consciousness And the other livers of it get off at the same stop. How careless. Yet in the end each of us Is seen to have traveled the same distance—it’s time That counts, and how deeply you have invested in it, Crossing the street of an event, as though coming out of it were The same as making it happen. You’re not sorry, Of course, especially if this was the way it had to happen, Yet would like an exacter share, something about time That only a clock can tell you: how it feels, not what it means. It is a long field, and we know only the far end of it, Not the part we presumably had to go through to get there. If it isn’t enough, take the idea Inherent in the day, armloads of wheat and flowers Lying around flat on handtrucks, if maybe it means more In pertaining to you, yet what is is what happens in the end As though you cared. The event combined with Beams leading up to it for the look of force adapted to the wiser Usages of age, but it’s both there And not there, like washing or sawdust in the sunlight, At the back of the mind, where we live now.

Curiously, the darkness seemed to have something to do with Harriet, Ron's intended, and I thought for a time that it was simply the reality of Harriet's arrival that had dramatized the passing of time: we had been talking about it and now suddenly it was here — just as Brenda's departure would be here before we knew it.

Music: breathing of statues. Perhaps: silence of paintings. You language where all language ends. You time standing vertically on the motion of mortal hearts. Feelings for whom? O you the transformation of feelings into what?--: into audible landscape. You stranger: music. You heart-space grown out of us. The deepest space in us, which, rising above us, forces its way out,-- holy departure: when the innermost point in us stands outside, as the most practiced distance, as the other side of the air: pure, boundless, no longer habitable.

Was he a sentiment hanging unspoken or a path not taken or a closed door left unopened? Or was he a deer, glimpsed amongst the trees and then gone, disturbing not a single branch in his departure? The stag is a shot left untaken. An opportunity lost. Stolen like a kiss. In these new forgetful times with their changed ways sometimes the stag will pause a moment longer. He waits though once he never waited, would never dream to wait or wait to dream. He waits now. For someone to take the shot. For someone to pierce his heart. To know he is remembered.

The angels came to tell me what I could expect and how to get where I needed to go. I was reassured that I would not have to cross the Bridge alone. There were so many things I did not yet know. I could feel my mental clarity leaving. I fixed my gaze upon her. I watched her as I left. It was like shutting the door of a beloved home for the last time. Like closing up camp for the season. One last look at the ocean before you must leave it behind with hopes of return but with no guarantee. You eventually have to turn away and look the other direction so that you can see where it is you are going.

The schizo knows how to leave: he has made departure into something as simple as being born or dying. But at the same time his journey is strangely stationary, in place. He does not speak of another world, he is not from another world: even when he is displacing himself in space, his is a journey in intensity, around the desiring-machine that is erected here and remains here. For here is the desert propagated by our world, and also the new earth, and the machine that hums, around which the schizos revolve, planets for a new sun. These men of desire - or do they not yet exist? - are like Zarathustra. They know incredible sufferings, vertigos, and sicknesses. They have their specters. They must reinvent each gesture. But such a man produces himself as a free man, irresponsible, solitary, and joyous, finally able to say and do something simple in his own name, without asking permission; a desire lacking nothing, a flux that overcomes barriers and codes, a name that no longer designates any ego whatever. He has simply ceased being afraid of becoming mad. He experiences and lives himself as the sublime sickness that will no longer affect him.. Here, what is, what would a psychiatrist be worth?

Unable to swim, he had maneuvered to fall off an old-timers’ party yacht in the Hudson River. His departure was not remarked by the revelers. They motored on toward the Atlantic and he bobbed around in the wash. He couldn’t swim. But he did. He learned how. Before he knew it, he was making time and nearing the dock where a small Italian liner sat dead still, white, three stories high. Nobody was around when he pulled up on a stray rope on the wharf and walked erect to the street, where cars were flashing. Day after tomorrow was his seventieth birthday. What a past, he said. I’ve survived. Further, I’m horny and vindictive. Does the fire never stop?

[…] I began to see Algiers as one of the most fascinating and dramatic places on earth. In the small space of this beautiful but congested city intersected two great conflicts of the contemporary world. The first was the one between Christianity and Islam (expressed here in the clash between colonizing France and colonized Algeria). The second, which acquired a sharpness of focus immediately after the independence and departure of the French, was a conflict at the very heart of Islam, between its open, dialectical — I would even say “Mediterranean” — current and its other, inward-looking one, born of a sense of uncertainty and confusion vis-à-vis the contemporary world, guided by fundamentalists who take advantage of modern technology and organizational principles yet at the same time deem the defense of faith and custom against modernity as the condition of their own existence, their sole identity. […] In Algiers one speaks simply of the existence of two varieties of Islam — one, which is called the Islam of the desert, and a second, which is defined as the Islam of the river (or of the sea). The first is the religion practiced by warlike nomadic tribes struggling to survive in one of the world's most hostile environments, the Sahara. The second Islam is the faith of merchants, itinerant peddlers, people of the road and of the bazaar, for whom openness, compromise, and exchange are not only beneficial to trade, but necessary to life itself.

He believed in nothing. Which is why his departures and his pursuit of the most intense feelings and acts were so radical, so deep and honest. The truth of life was perfectly clear to him. Nothing was made, every new morning was clear. His only challenge was inward. He had not been disillusioned or had some bad experience that he could put it all down to. He had simply seen the world and that was that. And he understood how slippery every moment was and he liked the thrill of it. Slipping from the knowable to the unknown, walking from one street to the next, being different all the time. In one afternoon he could slip from one personality to another. Why not?

The idea that she would leave all of this - the rooms of the house once more familiar and warm and comforting - and go back to Brooklyn and not return for a long time again frightened her now. She knew as she sat on the edge of the bed and took her shoes off and then lay back with her arms behind her head that she had spent every day putting off all thought of her departure and what she would meet on her arrival.

If you work with or around children, you often hear a lot about how resilient they are. It's true; I've met children who've been through things that would drive most adults to the brink. They look and act, most of the time, like any other children. In this sense – that they don't succumb to despair, that they don't demand a space for their pain – it's very true that children are resilient. But resiliency only means that a thing retains its shape. That it doesn't break, or lose its ability to function. It doesn't mean a child forgets the time she shared in the backyard with her mother gardening, or the fun they had together watching Bedknobs and Broomsticks at the Astro. It just means she learns to bear it. The mechanism that allowed Lisa Sample to keep her head above water in the wak of her mother's departure has not been described or cataloged by scientists. It's efficient, and flexible, and probably transferable from one person to another should they catch the scent on each other. But the rest of the details about it aren't observable from the outside. You have to be closer than you really want to get to see how it works.

His parting would have been solemn but we were too busy to think much of it. We were weaving fourteen hours a day then, with hardly a moment for meals, and I was dizzy with the pattern of the tapestry in front of me even when I wasn't weaving. I fell into bed each night and slept without moving until Madeleine woke me in the morning. There was little time left to think about a man's departure. The night before Nicolas went the

Those who think that modern times are wickeder than previous times are apt to identify the cause as the weakening of a sense of moral law, associated with the departure of religious traditions of morality as a social influence... Such views give comfort to apologists for religion, who fasten on the implication that to revive a culture of moral concern people must be encouraged back into churches. But this reprises the usual muddle that getting people to accept as true... such propositions as that at a certain historical point a virgin gave birth, that the laws of nature were arbitrarily suspended so that, for example, water turned into wine, that several corpses came to life (and so forth), will somehow give them a logical reason for living morally (according to the attached view of what is moral - e.g. not marrying if you can help it, not divorcing if you do, and so forth again). It is scarcely needful to repeat that the morality and the metaphysics here separately at stake do not justify or even need one another, and that the moral questions require to be grounded and justified on their own merits in application to what they concern, namely, the life of human beings in the social setting.

O lovers, lovers it is time to set out from the world. I hear a drum in my soul's ear coming from the depths of the stars. Our camel driver is at work; the caravan is being readied. He asks that we forgive him for the disturbance he has caused us, He asks why we travelers are asleep. Everywhere the murmur of departure; the stars, like candles thrust at us from behind blue veils, and as if to make the invisible plain, a wondrous people have come forth.

There are kisses and kisses. Some are given in sport and some in passion. There are formal kisses of greeting and departure, and there are perfunctory pecks of accustomed affection. Once in a great while lips meet and two spirits merge for a time and the universe is right and complete and the planets wheel in their proper places. Once in a while the lonely, broken spirit of man is healed and made whole. For a while his quest is over and his questions are answered.

My little big friend Samy left me with one final scrap of wisdom. For once she didn’t shout—she tends to shout. She gave me a hug as I sat there, staring at the sea and counting the colors, and whispered very quietly to me: “Do you know that there’s a halfway world between each ending and each new beginning? It’s called the hurting time, Jean Perdu. It’s a bog; it’s where your dreams and worries and forgotten plans gather. Your steps are heavier during that time. Don’t underestimate the transition, Jeanno, between farewell and new departure. Give yourself the time you need. Some thresholds are too wide to be taken in one stride.

It doubtless seems highly paradoxical to assert that Time is unreal, and that all statements which involve its reality are erroneous. Such an assertion involves a far greater departure from the natural position of mankind than is involved in the assertion of the unreality of Space or of the unreality of Matter. So decisive a breach with that natural position is not to be lightly accepted. And yet in all ages the belief in the unreality of time has proved singularly attractive.

A historic transition is occurring, barely noticed. Slowly, quietly, imperceptibly, religion is shriveling in America, as it has done in Europe, Canada, Australia, Japan and other advanced societies. Supernatural faith increasingly belongs to the Third World. The First World is entering the long-predicted Secular Age, when science and knowledge dominate. The change promises to be another shift of civilization, like past departures of the era of kings, the time of slavery, the Agricultural Age, the epoch of colonialism, and the like. Such cultural transformations are partly invisible to contemporary people, but become obvious in retrospect.

You may ask me, as others have done before, whether it was kindness or cruelty to allow them to meet, so soon before his departure with so little time to discover each other. Whether the pangs of loss do not invalidate the bliss of love. Especially where war is concerned, and Death runs rampant with his bloody scythe. You may say that it was wicked of me to allow James to find Hazel, and Hazel, James, if three days were all they would have. I don't call it cruelty I do not apologize

And thus Henchard found himself again on the precise standing which he had occupied a quarter of a century before. Externally there was nothing to hinder his making another start on the upward slope, and by his new lights achieving higher things than his soul in its half-formed state had been able to accomplish. But the ingenious machinery contrived by the Gods for reducing human possibilities of amelioration to a minimum--which arranges that wisdom to do shall come pari passu with the departure of zest for doing--stood in the way of all that. He had no wish to make an arena a second time of a world that had become a mere painted scene to him.

Under cover of darkness, not a hundred men but three times that number slipped away from Hawkforte. Saxon and Norse alike, led by the Wolf and the Hawk, they took up position along the road that passed the lodge. By dawn they had so blended into the surrounding forest that as day came, the birds,deer, rabbits,foxes,and all the other denizens of the wood behaved just as they always did, with no awareness of the deadly presence come among them. Not long after, Dragon and Rycca rode out of Hawkforte.They made no secret of their departure or where they were bound. A spy would have had to be deaf and blind to miss what they were about.

There was a time in my life when I did a fair bit of work for the tempestuous Lucretia Stewart, then editor of the American Express travel magazine, Departures. Together, we evolved a harmless satire of the slightly driveling style employed by the journalists of tourism. 'Land of Contrasts' was our shorthand for it. ('Jerusalem: an enthralling blend of old and new.' 'South Africa: a harmony in black and white.' 'Belfast, where ancient meets modern.') It was as you can see, no difficult task. I began to notice a few weeks ago that my enemies in the 'peace' movement had decided to borrow from this tattered style book. The mantra, especially in the letters to this newspaper, was: 'Afghanistan, where the world's richest country rains bombs on the world's poorest country.' Poor fools. They should never have tried to beat me at this game. What about, 'Afghanistan, where the world's most open society confronts the world's most closed one'? 'Where American women pilots kill the men who enslave women.' 'Where the world's most indiscriminate bombers are bombed by the world's most accurate ones.' 'Where the largest number of poor people applaud the bombing of their own regime.' I could go on. (I think number four may need a little work.) But there are some suggested contrasts for the 'doves' to paste into their scrapbook. Incidentally, when they look at their scrapbooks they will be able to re-read themselves saying things like, 'The bombing of Kosovo is driving the Serbs into the arms of Milosevic.

Discipline and keen insight had once again served Lincoln most effectively. By regulating his emotions and resisting the impulse to strike back at Chase when the circular first became known, he gained time for his friends to mobilize the massive latent support for his candidacy. Chase’s aspirations were crushed without Lincoln’s direct intrusion. He had known all along that his treasury secretary was no innocent, but by seeming to accept Chase’s word, he allowed the secretary to retain some measure of his dignity while the country retained his services in the cabinet. Lincoln himself would determine the appropriate time for Chase’s departure.

I would like there to exist spaces that are stable, unmoving, intangible, untouched and almost untouchable, unchanging, deep-rooted; places that might be points of reference, of departure, of origin: My birthpalce, the cradle of my family, the house where I may have been born, the tree I may have seen grow (that my father may have planted the day I was born), the attic of my childhood filled with intact memories . . . Such places don't exist, and it's because they do'nt exist that space becomes a question, ceases to be self-evident, ceases to be incorporated, ceases to be appropriated. Space is a doubt: I have constantly to mark it, to designate it, It is never mine, never given to me, I have to conquer it. My spaces are fragile: time is going to wear them away, to destroy them. Nothing will any longer reseble waht was, my memories will betray me, oblivion will infiltrate my memory, I shall look at a few old yellowing photographs with broken edges without recognising them. The words 'Phone directory available within' or 'Snacks served at any hour' will no longer be written up in a semi-circle in white porcelain letter on the window of the little café in the Rue Coquillière. Space melts like sand running through one's fingers. Time bears it away and leaves me only Shapeless shreds: To write: to try meticulously to retain something, to cause something to survive; to wrest a few precise scraps from the void as it grows, to leave somewhere a furrow, a trace, a mark or a few signs. Paris 1973-1974

But all of a sudden the scene changed; it was the memory, no longer of old impressions but of an old desire, only recently reawakened by the Fortuny gown in blue and gold, that spread before me another spring, a spring not leafy at all but on the contrary suddenly stripped of its trees and flowers by the name that I had just murmured to myself: “Venice”; a decanted springtime, which is reduced to its own essence and expresses the lengthening, the warming, the gradual unfolding of its days in the progressive fermentation, no longer, now, of an impure soil, but of a blue and virginal water, springlike without bud or blossom, which could answer the call of May only by the gleaming facets fashioned and polished by May, harmonising exactly with it in the radiant, unalterable nakedness of its dusky sapphire. Likewise, too, no more than the seasons to its flowerless creeks, do modern times bring any change to the Gothic city; I knew it, even if I could not imagine it, or rather, imagining it, this was what I longed for with the same desire which long ago, when I was a boy, in the very ardour of departure, had broken and robbed me of the strength to make the journey: to find myself face to face with my Venetian imaginings, to observe how that divided sea enclosed in its meanderings, like the sinuosities of the ocean stream, and urbane and refined civilization, but one that, isolated by their azure girdle, had evolved independently, had had its own schools of painting and architecture, to admire that fabulous garden of fruits and birds in coloured stone, flowering in the midst of the sea which kept it refreshed, lapped the base of the columns with its tide, and, like a somber azure gaze watching in the shadows, kept patches of light perpetually flickering on the bold relief of the capitals.

Packing up. The nagging worry of departure. Lost keys, unwritten labels, tissue paper lying on the floor. I hate it all. Even now, when I have done so much of it, when I live, as the saying goes, in my boxes. Even to-day, when shutting drawers and flinging wide a hotel wardrobe, or the impersonal shelves of a furnished villa, is a methodical matter of routine, I am aware of sadness, of a sense of loss. Here, I say, we have lived, we have been happy. This has been ours, however brief the time. Though two nights only have been spent beneath a roof, yet we leave something of ourselves behind. Nothing material, not a hair-pin on a dressing-table, not an empty bottle of aspirin tablets, not a handkerchief beneath a pillow, but something indefinable, a moment of our lives, a thought, a mood.

Let us take a limited example and compare the war machine and the state apparatus in the context of the theory of games. Let us take chess and Go, from the standpoint of game pieces, the relations between the pieces and the space involved. Chess is a game of the State, or of the court: the emperor of China played it. Chess pieces are coded; they have an internal nature and intrinsic properties from which their movements, situations, and confrontations derive. They have qualities; a knight remains a knight, a pawn a pawn, a bishop a bishop. Each is like a subject of the statement endowed with relative power, and these relative powers combine in a subject of enunciation, that is, the chess player or the game’s form of interiority. Go pieces, I contrast, are pellets, disks, simple arithmetic units, and have only an anonymous, collective, or third-person function: “It” makes a move. “It” could be a man, a woman, a louse, an elephant. Go pieces are elements of a nonsubjectified machine assemblage with no intrinsic properties, only situational ones. Thus the relations are very different in the two cases. Within their milieu of interiority, chess pieces entertain biunivocal relations with one another, and with the adversary’s pieces: their functioning is structural. One the other hand, a Go piece has only a milieu of exteriority, or extrinsic relations with nebulas or constellations, according to which it fulfills functions of insertion or situation, such as bordering, encircling, shattering. All by itself, a Go piece can destroy an entire constellation synchronically; a chess piece cannot (or can do so diachronically only). Chess is indeed a war, but an institutionalized, regulated, coded war with a front, a rear, battles. But what is proper to Go is war without battle lines, with neither confrontation nor retreat, without battles even: pure strategy, whereas chess is a semiology. Finally, the space is not at all the same: in chess, it is a question of arranging a closed space for oneself, thus going from one point to another, of occupying the maximum number of squares with the minimum number of pieces. In Go, it is a question of arraying oneself in an open space, of holding space, of maintaining the possibility of springing up at any point: the movement is not from one point to another, but becomes perpetual, without aim or destination, without departure or arrival. The “smooth” space of Go, as against the “striated” space of chess. The nomos of Go against the State of chess, nomos against polis. The difference is that chess codes and decodes space, whereas Go proceeds altogether differently, territorializing and deterritorializing it (make the outside a territory in space; consolidate that territory by the construction of a second, adjacent territory; deterritorialize the enemy by shattering his territory from within; deterritorialize oneself by renouncing, by going elsewhere…) Another justice, another movement, another space-time.

After many years of knowing her, she died. Instead of leaving me with a heartbreak, she left behind wonderful memories. Memories of teasing me and pretending to fall asleep when I walk into her room. There are no tears to be shed. Instead, I celebrated our friendship. Twenty-two years of smiles and laughter. Unhurried narration of her life stories and hugs. Rewarding me with birthday cards and Christmas greetings. Scolding me with a smile before each departure, and winks by the door before she left my office. Each time, I stood and watched her struggle to get into her car. Even with all her physical struggles, she never missed the chance to visit me every three months until she was taken away from me permanently. Her death. Her departure from earth. As much as I struggle with the event, I would not call it untimely. I said my farewell, but I still cherish what we had. A sempiternal friendship

The degree of rigidity is a matter of profound interest in the study of literary fictions. As an extreme case you will find some novel, probably contemporary with yourself, in which the departure from a basic paradigm, the peripeteia in the sense I am now giving it, seems to begin with the first sentence. The schematic expectations of the reader are discouraged immediately. Since by definition one seeks the maximum peripeteia (in this extended sense) in the fiction of one's own time, the best instance I can give is from Alain Robbe-Grillet. He refuses to speak of his 'theory' of the novel; it is the old ones who talk about the need for plot, character, and so forth, who have the theories. And without them one can achieve a new realism, and a narrative in which 'le temps se trouve coupé de la temporalité. Il ne coule plus.' And so we have a novel in which,. the reader will find none of the gratification to be had from sham temporality, sham causality, falsely certain description, clear story. The new novel 'repeats itself, bisects itself, modifies itself, contradicts itself, without even accumulating enough bulk to constitute a past--and thus a "story," in the traditional sense of the word.' The reader is not offered easy satisfactions, but a challenge to creative co-operation.

The white nationalist, nativist politics that we see today were first imagined and applied by David Duke during the heyday of his Grand Wizardshop, and the time of my undercover Klan investigation. This hatred is never gone away, but has been reinvigorated in the dark corners of the internet, Twitter trolls, alt-right publications, and a nativist president in Trump. The Republican Party of the 19th century, being the party of Lincoln, was the opposition to the rise of the Ku Klux Klan and white supremacist domination insofar as America's newly freed Black slaves were concerned; it is my belief that the Republican Party of the 21st century finds a symbiotic connection to white nationalist groups like the Klan, neo-Nazis, skinheads, militias, and alt-right white supremacist thinking. Evidence of this began in the Lyndon Johnson administration with the departure of Southern Democrats (Dixiecrats) to the Republican Party in protest of his civil rights agenda. The Republicans began a spiral slide to the far right that embrace all things abhorrent to nonwhites. David Duke twice ran for public office in Louisiana as a Democrat and lost. When he switched his affiliation to Republican, because he was closer in ideology and racial thinking to the GOP than to the Democrats, and ran again for the Louisiana House of Representatives, the conservative voters in his district rewarded him with a victory. In each case his position on the issues remain the same; white supremacist/ethno-nationalist endorsement of a race-centered rhetoric and nativist populism. What change were the voters. Democrats rejected Duke politics while Republicans embraced him.

The world remembers the battle ever since by the taxis. A hundred of them were already in the service of the Military Government of Paris. With 500 more, each carrying five soldiers and making the sixty-kilometer trip to the Ourcq twice, General Clergerie figured he could transport 6,000 troops to the hard-pressed front. The order was issued at 1:00 P.M., the hour for departure fixed for 6:00 P.M. Police passed the word to the taxis in the streets. Enthusiastically the chauffeurs emptied out their passengers, explaining proudly that they had to “go to the battle.” Returning to their garages for gas, they were ordered to the place of assembly where at the given time all 600 were lined up in perfect order. Gallieni, called to inspect them, though rarely demonstrative, was enchanted. “Eh bien, voilà au moins qui n’est pas banal!” (Well, here at least is something out of the ordinary!) he cried. Each with its burden of soldiers, with trucks, buses, and assorted vehicles added to the train, the taxis drove off, as evening fell—the last gallantry of 1914, the last crusade of the old world.

When a woman is leaving her man, when a woman finally decides her departure, Does she still need to water the plants everyday? Does she still need to wash his shirts, socks and jeans? Check all his pockets before washing them? Does she still need to cook food every evening before he comes back? Or just leave everything uncooked in the fridge? Like those days when he was a bachelor? Does she still need to wash the dishes, and sweep the floor? Does she still kiss him? When he comes back through the evening door? Does she still want to make love with hi,? Does she, or will she cry, when she feels her body needs somebody to cover it and warm it, but not this one, the one lies beside hers? Does she, or will she say, I am leaving you, on a particular day? Or at a particular time? Or in a particular moment? Does she, or will she hire a car or a taxi, to take all her things before he understands what is happening? Does she, or will she cry, cry loudly, when she starts leading her lead to a new life, a life without anybody waiting for her and without anybody lighting a fire for her?

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

At the end of the vacation, I took a steamer alone from Wuhan back up through the Yangtze Gorges. The journey took three days. One morning, as I was leaning over the side, a gust of wind blew my hair loose and my hairpin fell into the river. A passenger with whom I had been chatting pointed to a tributary which joined the Yangtze just where we were passing, and told me a story.In 33 B.C., the emperor of China, in an attempt to appease the country's powerful northern neighbors, the Huns, decided to send a woman to marry the barbarian king. He made his selection from the portraits of the 3,000 concubines in his court, many of whom he had never seen. As she was for a barbarian, he selected the ugliest portrait, but on the day of her departure he discovered that the woman was in fact extremely beautiful. Her portrait was ugly because she had refused to bribe the court painter. The emperor ordered the artist to be executed, while the lady wept, sitting by a river, at having to leave her country to live among the barbarians. The wind carried away her hairpin and dropped it into the river as though it wanted to keep something of hers in her homeland. Later on, she killed herself. Legend had it that where her hairpin dropped, the river turned crystal clear, and became known as the Crystal River. My fellow passenger told me this was the tributary we were passing. With a grin, he declared: "Ah, bad omen! You might end up living in a foreign land and marrying a barbarian!" I smiled faintly at the traditional Chinese obsession about other races being 'barbarians," and wondered whether this lady of antiquity might not actually have been better off marrying the 'barbarian' king. She would at least be in daily contact with the grassland, the horses, and nature. With the Chinese emperor, she was living in a luxurious prison, without even a proper tree, which might enable the concubines to climb a wall and escape. I thought how we were like the frogs at the bottom of the well in the Chinese legend, who claimed that the sky was only as big as the round opening at the top of their well. I felt an intense and urgent desire to see the world. At the time I had never spoken with a foreigner, even though I was twenty-three, and had been an English language student for nearly two years. The only foreigners I had ever even set eyes on had been in Peking in 1972. A foreigner, one of the few 'friends of China," had come to my university once. It was a hot summer day and I was having a nap when a fellow student burst into our room and woke us all by shrieking: "A foreigner is here! Let's go and look at the foreigner!" Some of the others went, but I decided to stay and continue my snooze. I found the whole idea of gazing, zombie like rather ridiculous. Anyway, what was the point of staring if we were forbidden to open our mouths to him, even though he was a 'friend of China'? I had never even heard a foreigner speaking, except on one single Linguaphone record. When I started learning the language, I had borrowed the record and a phonograph, and listened to it at home in Meteorite Street. Some neighbors gathered in the courtyard, and said with their eyes wide open and their heads shaking, "What funny sounds!" They asked me to play the record over and over again.

I have always loved quitting jobs. Whether because the job itself was repugnant or the people working at it with me, I have always held my right to quit my job as one of my most sacred privileges. An entire ritual surrounds this shedding of employment. First, there is the glorious moment when, after the unpleasantness of my position and my general unhappiness become overwhelmingly apparent to me, I say to myself (and I quote), “Fuck this. I don’t have to take this shit anymore. They think they can make me do what they want, but I’m out of here.” Ah, there it is, the almost orgasmic release I feel when I first make the profane declaration to myself, the feeling of reclaimed power coursing invisibly through me. But not just that: this singular moment, this coveted private knowledge is formed into a golden kernel and popped into existence again in my mind as a reaction to every unfortunate work-related moment I’m forced to endure before I make my destined departure. It’s such a glorious thing, the harboring of this secret knowledge, that in itself it has kept me at many a job even longer than I had originally intended, because just knowing that I would soon be free was the most effective of panaceas. So much so that there were times when even though it was impossible for me to quit I would say the same words to myself and mercifully delude my conscious mind that I could get the hell out of there if I wanted to.

When a man seats before his eyes the bronze face of his helmet and steps off from the line of departure, he divides himself, as he divides his ‘ticket,’ in two parts. One part he leaves behind. That part which takes delight in his children, which lifts his voice in the chorus, which clasps his wife to him in the sweet darkness of their bed. “That half of him, the best part, a man sets aside and leaves behind. He banishes from his heart all feelings of tenderness and mercy, all compassion and kindness, all thought or concept of the enemy as a man, a human being like himself. He marches into battle bearing only the second portion of himself, the baser measure, that half which knows slaughter and butchery and turns the blind eye to quarter. He could not fight at all if he did not do this.” The men listened, silent and solemn. Leonidas at that time was fifty-five years old. He had fought in more than two score battles, since he was twenty; wounds as ancient as thirty years stood forth, lurid upon his shoulders and calves, on his neck and across his steel-colored beard. “Then this man returns, alive, out of the slaughter. He hears his name called and comes forward to take his ticket. He reclaims that part of himself which he had earlier set aside. “This is a holy moment. A sacramental moment. A moment in which a man feels the gods as close as his own breath. “What unknowable mercy has spared us this day? What clemency of the divine has turned the enemy’s spear one handbreadth from our throat and driven it fatally into the breast of the beloved comrade at our side? Why are we still here above the earth, we who are no better, no braver, who reverenced heaven no more than these our brothers whom the gods have dispatched to hell? “When a man joins the two pieces of his ticket and sees them weld in union together, he feels that part of him, the part that knows love and mercy and compassion, come flooding back over him. This is what unstrings his knees. “What else can a man feel at that moment than the most grave and profound thanksgiving to the gods who, for reasons unknowable, have spared his life this day? Tomorrow their whim may alter. Next week, next year. But this day the sun still shines upon him, he feels its warmth upon his shoulders, he beholds about him the faces of his comrades whom he loves and he rejoices in their deliverance and his own.” Leonidas paused now, in the center of the space left open for him by the troops. “I have ordered pursuit of the foe ceased. I have commanded an end to the slaughter of these whom today we called our enemies. Let them return to their homes. Let them embrace their wives and children. Let them, like us, weep tears of salvation and burn thank-offerings to the gods. “Let no one of us forget or misapprehend the reason we fought other Greeks here today. Not to conquer or enslave them, our brothers, but to make them allies against a greater enemy. By persuasion, we hoped. By coercion, in the event. But no matter, they are our allies now and we will treat them as such from this moment. “The Persian!

An Act for establishing religious Freedom. Section 1 Whereas, Almighty God hath created the mind free; That all attempts to influence it by temporal punishments or burthens, or by civil incapacitations tend only to beget habits of hypocrisy and meanness, and therefore are a departure from the plan of the holy author of our religion, who being Lord, both of body and mind yet chose not to propagate it by coercions on either, as was in his Almighty power to do, That the impious presumption of legislators and rulers, civil as well as ecclesiastical, who, being themselves but fallible and uninspired men have assumed dominion over the faith of others, setting up their own opinions and modes of thinking as the only true and infallible, and as such endeavouring to impose them on others, hath established and maintained false religions over the greatest part of the world and through all time; That to compel a man to furnish contributions of money for the propagation of opinions, which he disbelieves is sinful and tyrannical; That even the forcing him to support this or that teacher of his own religious persuasion is depriving him of the comfortable liberty of giving his contributions to the particular pastor, whose morals he would make his pattern, and whose powers he feels most persuasive to righteousness, and is withdrawing from the Ministry those temporary rewards, which, proceeding from an approbation of their personal conduct are an additional incitement to earnest and unremitting labours for the instruction of mankind; That our civil rights have no dependence on our religious opinions any more than our opinions in physics or geometry, That therefore the proscribing any citizen as unworthy the public confidence, by laying upon him an incapacity of being called to offices of trust and emolument, unless he profess or renounce this or that religious opinion, is depriving him injuriously of those privileges and advantages, to which, in common with his fellow citizens, he has a natural right, That it tends only to corrupt the principles of that very Religion it is meant to encourage, by bribing with a monopoly of worldly honours and emoluments those who will externally profess and conform to it; That though indeed, these are criminal who do not withstand such temptation, yet neither are those innocent who lay the bait in their way; That to suffer the civil magistrate to intrude his powers into the field of opinion and to restrain the profession or propagation of principles on supposition of their ill tendency is a dangerous fallacy which at once destroys all religious liberty because he being of course judge of that tendency will make his opinions the rule of judgment and approve or condemn the sentiments of others only as they shall square with or differ from his own; That it is time enough for the rightful purposes of civil government, for its officers to interfere when principles break out into overt acts against peace and good order; And finally, that Truth is great, and will prevail if left to herself, that she is the proper and sufficient antagonist to error, and has nothing to fear from the conflict, unless by human interposition disarmed of her natural weapons free argument and debate, errors ceasing to be dangerous when it is permitted freely to contradict them.

About his madmen Mr. Lecky was no more certain. He knew less than the little to be learned of the causes or even of the results of madness. Yet for practical purposes one can imagine all that is necessary. As long as maniacs walk like men, you must come close to them to penetrate so excellent a disguise. Once close, you have joined the true werewolf. Pick for your companion a manic-depressive, afflicted by any of the various degrees of mania - chronic, acute, delirious. Usually more man than wolf, he will be instructive. His disorder lies in the very process of his thinking, rather than in the content of his thought. He cannot wait a minute for the satisfaction of his fleeting desires or the fulfillment of his innumerable schemes. Nor can he, for two minutes, be certain of his intention or constant in any plan or agreement. Presently you may hear his failing made manifest in the crazy concatenation of his thinking aloud, which psychiatrists call "flight of ideas." Exhausted suddenly by this riotous expense of speech and spirit, he may subside in an apathy dangerous and morose, which you will be well advised not to disturb. Let the man you meet be, instead, a paretic. He has taken a secret departure from your world. He dwells amidst choicest, most dispendious superlatives. In his arm he has the strength to lift ten elephants. He is already two hundred years old. He is more than nine feet high; his chest is of iron, his right leg is silver, his incomparable head is one whole ruby. Husband of a thousand wives, he has begotten on them ten thousand children. Nothing is mean about him; his urine is white wine; his faeces are always soft gold. However, despite his splendor and his extraordinary attainments, he cannot successfully pronounce the words: electricity, Methodist Episcopal, organization, third cavalry brigade. Avoid them. Infuriated by your demonstration of any accomplishment not his, he may suddenly kill you. Now choose for your friend a paranoiac, and beware of the wolf! His back is to the wall, his implacable enemies are crowding on him. He gets no rest. He finds no starting hole to hide him. Ten times oftener than the Apostle, he has been, through the violence of the unswerving malice which pursues him, in perils of waters, in perils of robbers, in perils of his own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren, in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Now that, face to face with him, you simulate innocence and come within his reach, what pity can you expect? You showed him none; he will certainly not show you any. Lighten our darkness, we beseech thee, 0 Lord; and by thy great mercy defend us from all the perils and dangers of this night; for the love of thy only Son, our Saviour, Jesus Christ. Amen. Mr. Lecky's maniacs lay in wait to slash a man's head half off, to perform some erotic atrocity of disembowelment on a woman. Here, they fed thoughtlessly on human flesh; there, wishing to play with him, they plucked the mangled Tybalt from his shroud. The beastly cunning of their approach, the fantastic capriciousness of their intention could not be very well met or provided for. In his makeshift fort everywhere encircled by darkness, Mr. Lecky did not care to meditate further on the subject.

But Eugene was untroubled by thought of a goal. He was mad with such ecstasy as he had never known. He was a centaur, moon-eyed and wild of name, torn apart with hunger for the golden world. He became at times almost incapable of coherent speech. While talking with people, he would whinny suddenly into their startled faces, and leap away, his face contorted with an idiot joy. He would hurl himself squealing through the streets and along the paths, touched with the ecstasy of a thousand unspoken desires. The world lay before him for his picking—full of opulent cities, golden vintages, glorious triumphs, lovely women, full of a thousand unmet and magnificent possibilities. Nothing was dull or tarnished. The strange enchanted coasts were unvisited. He was young and he could never die. He went back to Pulpit Hill for two or three days of delightful loneliness in the deserted college. He prowled through the empty campus at midnight under the great moons of the late rich Spring; he breathed the thousand rich odours of tree and grass and flower, of the opulent and seductive South; and he felt a delicious sadness when he thought of his departure, and saw there in the moon the thousand phantom shapes of the boys he had known who would come no more. He still loitered, although his baggage had been packed for days. With a desperate pain, he faced departure from that Arcadian wilderness where he had known so much joy. At night he roamed the deserted campus, talking quietly until morning with a handful of students who lingered strangely, as he did, among the ghostly buildings, among the phantoms of lost boys. He could not face a final departure. He said he would return early in autumn for a few days, and at least once a year thereafter. Then one hot morning, on sudden impulse, he left. As the car that was taking him to Exeter roared down the winding street, under the hot green leafiness of June, he heard, as from the sea-depth of a dream, far-faint, the mellow booming of the campus bell. And suddenly it seemed to him that all the beaten walks were thudding with the footfalls of lost boys, himself among them, running for their class. Then, as he listened, the far bell died away, and the phantom runners thudded into oblivion. The car roared up across the lip of the hill, and drove steeply down into the hot parched countryside below. As the lost world faded from his sight, Eugene gave a great cry of pain and sadness, for he knew that the elfin door had closed behind him, and that he would never come back again. He saw the vast rich body of the hills, lush with billowing greenery, ripe-bosomed, dappled by far-floating cloudshadows. But it was, he knew, the end. Far-forested, the horn-note wound. He was wild with the hunger for release: the vast champaign of earth stretched out for him its limitless seduction. It was the end, the end. It was the beginning of the voyage, the quest of new lands. Gant was dead. Gant was living, death-in-life. In

Don't you think Rycca would like to hear about Hadding, the warrior Odin rescued from his enemies? Indeed, so would I for as I recall, the last time I asked about him, you told the story in great haste without the scantiest details." There was a gleam in her eyes that Rycca had come to understand meant she was up to something, but she had no idea what might lurk behind so seemingly innocent a suggestion. Dragon grinned and looked at his brother, who leaned back in his chair and laughed. When Rycca appeared puzzled, Cymbra said, "I confess, when I noticed how attentive you are to Dragon's stories I was reminded of myself. At Wolf's and my wedding feast, I persuaded Dragon to tell a great many tales. He was the soul of patience." "He was?" Wolf interjected. "I was the one with the patience. My dear brother knew perfectly well I was sitting there contemplating various possibilities for doing away with him and he enjoyed every moment of it." "Now how could I have known that, brother?" Dragon challenged. "Just because the wine goblet you were holding was twisted into a very odd shape?" "It was that or your neck, brother," Wolf replied pleasantly. He looked at Rycca reassuringly. "Don't worry, if I hadn't already forgiven him, that sword he gave me would force me to." "It is a magnificent blade," Dragon agreed. "They both are. Every smithy in Christendom is trying to work out what the Moors are doing but..." "It's got something to do with the temperature of the steel," Wolf said. "And with the folding. They fold more than we do, possibly hundreds of times." "Hundreds,really? Then the temperature has to be very high or they couldn't pound that thin. I wonder how much carbon they're adding-" Cymbra sighed. To Rycca, she said, "We might as well retire.They can talk about this for hours." Wolf heard her and laughed. He draped an arm over her chair, pulling her closer. Into her ear, he said something that made the redoubtable Cymbra blush. She cleared her throat. "Oh, well, in that case, you might as well retire, too." Standing up quickly, she took her husband's rugged hand in her much smaller and fairer one. "Good night, Rycca, good night, Dragon. Sleep well." This last was said over her shoulder as she tugged Wolf from the hall. Her obvious intent startled Rycca, who even now could not think herself as being so bold, but it made both the Hakonson brothers laugh. "As you may gather," Dragon said in the aftermath of the couple's departure, "my brother and his wife are happily wed.

Before the troops left Rome, the consul Varro made a number of extremely arrogant speeches. The nobles, he complained, were directly responsible for the war on Italian soil, and it would continue to prey upon the country's vitals if there were any more commanders on the Fabian model. He himself, on the contrary, would bring it to an end on the day he first caught sight of the enemy. His colleague Paullus spoke only once before the army marched, and in words which though true were hardly popular. His only harsh criticism of Varro was to express his surprise about how any army commander, while still at Rome, in his civilian clothes, could possibly know what his task on the field of battle would be, before he had become acquainted either with his own troops or the enemy's or had any idea of the lie and nature of the country where he was to operate--or how he could prophesy exactly when a pitched battle would occur. As for himself, he refused to recommend any sort of policy prematurely; for policy was moulded by circumstance, not circumstance by policy. . . . [T]o strengthen [Paullus'] determination Fabius (we are told) spoke to him at his departure in the following words. 'If, Lucius Aemilius, you were like your colleague, or if--which I should much prefer--you had a colleague like yourself, anything I could now say would be superfluous. Two good consuls would serve the country well in virtue of their own sense of honour, without any words from me; and two bad consuls would not accept my advice, nor even listen to me. But as things are, I know your colleague's qualities and I know your own, so it is to you alone I address myself, understanding as I do that all your courage and patriotism will be in vain, if our country must limp on one sound leg and one lame one. With the two of you equal in command, bad counsels will be backed by the same legal authority as good ones; for you are wrong, Paullus, if you think to find less opposition from Varro than from Hannibal. Hannibal is your enemy, Varro your rival, but I hardly know which will prove the more hostile to your designs; with the former you will be contending only on the field of battle, but with the latter everywhere and always. . . . [I]t is not the enemy who will make it difficult and dangerous for you to tread, but your fellow-countrymen. Your own men will want precisely what the enemy wants; the wishes of Varro, the Roman consul, will play straight into the hands of Hannibal, commander-in-chief of the Carthaginian armies. You will have two generals against you; but you will stand firm against both, if you can steel yourself to ignore the tongues of men who will defame you--if you remain unmoved by the empty glory your colleague seeks and the false infamy he tries to bring upon yourself. . . . Never mind if they call your caution timidity, your wisdom sloth, your generalship weakness; it is better that a wise enemy should fear you than that foolish friends should praise. Hannibal will despise a reckless antagonist, but he will fear a cautious one. Not that I wish you to do nothing--all I want is that your actions should be guided by a reasoned policy, all risks avoided; that the conduct of the war should be controlled by you at all times; that you should neither lay aside your sword nor relax your vigilance but seize the opportunity that offers, while never giving the enemy a chance to take you at a disadvantage. Go slowly, and all will be clear and sure. Haste is always improvident and blind.

You’re as beautiful as you were the night we made our son,” she whispered, bending to kiss him tenderly. His fingers traced her dark eyebrows, her cheeks, her mouth. “I wish we could have another baby,” he said heavily. “So do I. But I’m too old,” she said sadly. She lay her cheek against his broad, damp chest and stroked the silver-tipped hair that covered it. “We’ll have to hope for grandchildren, if he ever forgives us.” He held her tightly, as if by holding her he could keep her safe. What he felt for her was ferociously protective. She misunderstood the tightening of his arms. She smiled and sighed. “We can’t, again. Cecily will think we’ve deserted her.” His hand smoothed her long hair. “She probably knows exactly what we’re doing,” he said on a chuckle. “She loves you.” “She likes you. Maybe we could adopt her.” “Better if our son marries her.” She grinned. “We can hope.” She sat up and stretched, liking the way he watched her still-firm breasts. “The last time I felt like this was thirty-six years ago,” she confided. “The same is true for me,” he replied. She searched his eyes, already facing her departure. She would have to go back to the reservation, home. He could still read her better than she knew. He drew her hand to his mouth. “It’s too late, but I want to marry you. This week. As soon as possible.” She was surprised. She didn’t know what to say. “I love you,” he said. “I never stopped. Forgive me and say yes.” She considered the enormity of what she would be agreeing to do. Be his hostess. Meet his friends. Go to fund-raising events. Wear fancy clothes. Act sophisticated. “Your life is so different from mine,” she began. “Don’t you start,” he murmured. “I’ve seen what it did to Cecily when Tate used that same argument with her about all the differences. It won’t work with me. We love each other too much to worry about trivial things. Say yes. We’ll work out all the details later.” “There will be parties, benefits…” He pulled her down into his arms and kissed her tenderly. “I don’t know much about etiquette,” she tried again. He rolled her over, pinning her gently. One long leg inserted itself between both of hers as he kissed her. “Oh, what the hell,” she murmured, and wrapped her legs around his, groaning as the joints protested. “Arthritis?” he asked. “Osteoarthritis.” “Me, too.” He shifted, groaning a little himself as he eased down. “We’ll work on new positions one day. But it’s…too late…now. Leta…!” he gasped. She didn’t have enough breath to answer him. He didn’t seem to notice that she hadn’t. Bad joints notwithstanding, they managed to do quite a few things that weren’t recommended for people their ages. And some that weren’t in the book at all.