Detached From The World Quotes

And never have I felt so deeply at one and the same time so detached from myself and so present in the world.

1. Accept everything just the way it is. 2. Do not seek pleasure for its own sake. 3. Do not, under any circumstances, depend on a partial feeling. 4. Think lightly of yourself and deeply of the world. 5. Be detached from desire your whole life long. 6. Do not regret what you have done. 7. Never be jealous. 8. Never let yourself be saddened by a separation. 9. Resentment and complaint are appropriate neither for oneself nor others. 10. Do not let yourself be guided by the feeling of lust or love. 11. In all things have no preferences. 12. Be indifferent to where you live. 13. Do not pursue the taste of good food. 14. Do not hold on to possessions you no longer need. 15. Do not act following customary beliefs. 16. Do not collect weapons or practice with weapons beyond what is useful. 17. Do not fear death. 18. Do not seek to possess either goods or fiefs for your old age. 19. Respect Buddha and the gods without counting on their help. 20. You may abandon your own body but you must preserve your honour. 21. Never stray from the Way.

I can detach myself from the world. If there is a better world to detach oneself from than the one functioning at the moment I have yet to hear of it.

Perhaps I am a man of exceptional moods. I do not know how far my experience is common. At times I suffer from the strangest sense of detachment from myself and the world about me; I seem to watch it all from the outside, from somewhere inconceivably remote, out of time, out of space, out of the stress and tragedy of it all. This feeling was very strong upon me that night. Here was another side to my dream.

What do you think an artist is? An imbecile who only has eyes, if he is a painter, or ears if he is a musician, or a lyre in every chamber of his heart if he is a poet, or even, if he is a boxer, just his muscles? Far from it: at the same time he is also a political being, constantly aware of the heartbreaking, passionate, or delightful things that happen in the world, shaping himself completely in their image. How could it be possible to feel no interest in other people, and with a cool indifference to detach yourself from the very life which they bring to you so abundantly? No, painting is not done to decorate apartments. It is an instrument of war.

Only the desireless can see the world objectively, detached from emotion, outcome and need. But what is the meaning of the truth if there is no love in between?

All you have to do [to win a Pulitzer Prize] is spend your life running from one awful place to another, write about every horrible thing you see. The civilized world reads about it, then forgets it, but pats you on the head for doing it and gives you a reward as appreciation for changing nothing.

Closing The Cycle One always has to know when a stage comes to an end. If we insist on staying longer than the necessary time, we lose the happiness and the meaning of the other stages we have to go through. Closing cycles, shutting doors, ending chapters - whatever name we give it, what matters is to leave in the past the moments of life that have finished. Did you lose your job? Has a loving relationship come to an end? Did you leave your parents' house? Gone to live abroad? Has a long-lasting friendship ended all of a sudden? You can spend a long time wondering why this has happened. You can tell yourself you won't take another step until you find out why certain things that were so important and so solid in your life have turned into dust, just like that. But such an attitude will be awfully stressing for everyone involved: your parents, your husband or wife, your friends, your children, your sister, everyone will be finishing chapters, turning over new leaves, getting on with life, and they will all feel bad seeing you at a standstill. None of us can be in the present and the past at the same time, not even when we try to understand the things that happen to us. What has passed will not return: we cannot for ever be children, late adolescents, sons that feel guilt or rancor towards our parents, lovers who day and night relive an affair with someone who has gone away and has not the least intention of coming back. Things pass, and the best we can do is to let them really go away. That is why it is so important (however painful it may be!) to destroy souvenirs, move, give lots of things away to orphanages, sell or donate the books you have at home. Everything in this visible world is a manifestation of the invisible world, of what is going on in our hearts - and getting rid of certain memories also means making some room for other memories to take their place. Let things go. Release them. Detach yourself from them. Nobody plays this life with marked cards, so sometimes we win and sometimes we lose. Do not expect anything in return, do not expect your efforts to be appreciated, your genius to be discovered, your love to be understood. Stop turning on your emotional television to watch the same program over and over again, the one that shows how much you suffered from a certain loss: that is only poisoning you, nothing else. Nothing is more dangerous than not accepting love relationships that are broken off, work that is promised but there is no starting date, decisions that are always put off waiting for the "ideal moment." Before a new chapter is begun, the old one has to be finished: tell yourself that what has passed will never come back. Remember that there was a time when you could live without that thing or that person - nothing is irreplaceable, a habit is not a need. This may sound so obvious, it may even be difficult, but it is very important. Closing cycles. Not because of pride, incapacity or arrogance, but simply because that no longer fits your life. Shut the door, change the record, clean the house, shake off the dust. Stop being who you were, and change into who you are.

Better to operate with detachment, then; better to have a way but infuse it with a little humor; best, to have no way at all but to have instead the wit constantly to make one's way anew from the materials at hand.

For me the thing that signals a great story is what we might call its autonomy, the fact that it detaches itself from its author like a soap bubble blown from a clay pipe.

Objects and their functions no longer had any significance. All I perceived was perception itself, the hell of forms and figures devoid of human emotion and detached from the reality of my unreal environment. I was an instrument in a virtual world that constantly renewed its own meaningless image in a living world that was itself perceived outside of nature. And since the appearance of things was no longer definitive but limitless, this paradisiacal awareness freed me from the reality external to myself. The fire and the rose, as it were, became one.

Once I had an odd dream. A person I don’t remember was telling me in my sleep that unless one is properly buried or cremated with rituals, the soul remains tethered to the body. So, you are conscious of everything, even when you die. You hear everything. You see everything. You see your own dead body from above, and only when the funeral is over, you detach from it and make the transition to a fresh one.

She felt detached from her family, and thought it strange how they had lavished so much attention on her, as a child, and then at some appointed, prearranged time they seemed to stop the flow of affection and being the expectations - as if, for a brief phrase, you were expected to absorb love (and get enough), and then, for a much longer and more serious phase, you were expected to fulfill certain obligations.

I never said it was easy to find your place in this world, but I’m coming to the conclusion that if you seek to please others, you will forever be changing because you will never be yourself, only fragments of someone you could be. You need to belong to yourself, and let others belong to themselves too. You need to be free and detached from things and your surroundings. You need to build your home in your own simple existence, not in friends, lovers, your career or material belongings, because these are things you will lose one day. That’s the natural order of this world. This is called the practice of detachment.

It is not uncommon in the modern world for people to retreat into the world of books to escape from the realities of the outside world. The printed word evokes the modern notion of security, with the emphasis on detachment, privacy, autonomy, predictability, and enclosed artificiality.

I am not a finished poem, and I am not the song you’ve turned me into. I am a detached human being, making my way in a world that is constantly trying to push me aside, and you who send me letters and emails and beautiful gifts wouldn’t even recognise me if you saw me walking down the street where I live tomorrow for I am not a poem. I am tired and worn out and the eyes you would see would not be painted or inspired but empty and weary from drinking too much at all times and I am not the life of your party who sings and has glorious words to speak for I don’t speak much at all and my voice is raspy and unsteady from unhealthy living and not much sleep and I only use it when I sing and I always sing too much or not at all and never when people are around because they expect poems and symphonies and I am not a poem but an elegy at my best but unedited and uncut and not a lot of people want to work with me because there’s only so much you can do with an audio take, with the plug-ins and EQs and I was born distorted, disordered, and I’m pretty fine with that, but others are not.

As the Roman Empire came to its close, all the old gods of the pagan world were seen as demons by the Christians who rose. It was useless to tell them as the centuries passed that their Christ was but another God of the Wood, dying and rising, as Dionysus or Osiris had done before him, and that the Virgin Mary was in fact the Good Mother again enshrined. Theirs was a new age of belief and conviction, and in it we became devils, detached from what they believed, as old knowledge was forgotten or misunderstood.

We need to be virtually bludgeoned into detachment from our daily lives, our habits and mental laziness, which conceal from us the strangeness of the world. Without a fresh virginity of mind, without a new and healthy awareness of existential reality, there can be no theatre and no art either; the real must be in a way dislocated, before it can be re-integrated.

At times I suffer from the strangest sense of detachment from myself and the world around me; I seem to watch it all from the outside, from somewhere inconceivably remote, out of time, out of space, out of the stress and tragedy of it all.

...Every ego so far from being a unity is in the highest degree a manifold world, a constellated heaven, a chaos of forms, of states and stages, of inheritances and potentialities. It appears to be a necessity as imperative as eating and breathing for everyone to be forced to regard this chaos as a unity and to speak of his ego as though is was a one-fold and clearly detached and fixed phenomenon. Even the best of us shares this delusion.

I could never myself believe in God, if it were not for the cross. The only God I believe in is the One Nietzsche ridiculed as 'God on the cross.' In the real world of pain, how could one worship a God who was immune to it? I have entered many Buddhist temples in different Asian countries and stood respectfully before the statue of the Buddha, his legs crossed, arms folded, eyes closed, the ghost of a smile playing round his mouth, a remote look on his face, detached from the agonies of the world. But each time after a while I have had to turn away. And in imagination I have turned instead to that lonely, twisted, tortured figure on the cross, nails through hands and feet, back lacerated, limbs wrenched, brow bleeding from thorn-pricks, mouth dry and intolerably thirsty, plunged in Godforsaken darkness. That is the God for me! He laid aside his immunity to pain. He entered our world of flesh and blood, tears and death. He suffered for us. Our sufferings become more manageable in the light of his. There is still a question mark against human suffering, but over it we boldly stamp another mark, the cross that symbolizes divine suffering. 'The cross of Christ ... is God’s only self-justification in such a world” as ours....' 'The other gods were strong; but thou wast weak; they rode, but thou didst stumble to a throne; But to our wounds only God’s wounds can speak, And not a god has wounds, but thou alone.

Past and future monopolize the poet’s sensory and intellectual faculties, detached from the immediate spectacle. These two philtres become utterly clear the moment one stops being hypnotized by the cloudy precipitate constituted by the world of today.

You have no idea what I'm talking about do you?" She exhaled through her nose. "It's really simple, I promise. Why do people think this is okay? Why do people see no harm in having children? They do it with smiles on their faces, as if it's not an act of violence. You force this other being into the world, this other being that never asked to be born. You do this absurd thing because that's what you want for yourself, and that doesn't make any sense.....I know how this sounds. You think I sound extreme, or detached from reality. Nothing could be further from the truth. This is real life. That's what I'm talking about - the pain that comes with reality. Not that anyone ever sees it...Most people go around believing life is good, one giant blessing, like the world we live in is so beautiful, and despite the pain, it's actually this amazing place

In this way the ego detaches itself from the external world. It is more correct to say: Originally the ego includes everything, later it detaches from itself the external world. The ego-feeling we are aware of now is thus only a shrunken vestige of a far more extensive feeling - a feeling which embraced the universe and expressed an inseparable connection of the ego with the external world.

I find myself regarding existence as though from beyond the tomb, from another world; all is strange to me; I am, as it were, outside my own body and individuality; I am depersonalized, detached, cut adrift. Is this madness?

I felt angry, frustrated. I felt I didn't belong, not in my church, not in my home, not in my skin. Amidst the chaos, i felt alone, in need of a friend instead of a sister, someone detached from my world. The "woman's role" theory disgusted me. I would soon be a woman, and I knew I could never perform as expected. I was tired of my mom's submission to her religion, to her husband's sick quest for an heir, to his abuse. I was sick of my dad, of reaching for him as he fell farther away from us and into the arms of Johnnie WB.

Sensation precedes manifestation and is the foundation upon which all manifestation rests. Be careful of your moods and feelings, for there is an unbroken connection between your feelings and your visible world. Your body is an emotional filter and bears the unmistakable marks of your prevalent emotions. Emotional disturbances, especially suppressed emotions, are the causes of all disease. To feel intensely about a wrong without voicing or expressing that feeling is the beginning of disease – disease – in both body and environment. Do not entertain the feeling of regret or failure for frustration or detachment from your objective results in disease.

I want to be a more serious-minded Christian, more detached from this world, more ready for heaven than I have ever been in my whole life. I want an ear that is sharp to know the voice of the enemy, whether it comes from religion, politics, or philosophy ... I would rather stand and have everybody my enemy than to go along with the crowd to destruction. Do you feel that way?

Essentially, perspective is a form of abstraction. It simplifies the relationship between eye, brain and object. It is an ideal view, imagined as being seen by a one-eyed, motionless person who is clearly detached from what he sees. It makes a God of the spectator, who becomes the person on whom the whole world converges, the Unmoved Onlooker.

[How do I do it?] Well, it's always a mystery, because you don't know why you get depleted or recharged. But this much I know. I do not allow myself to be overcome by hopelessness, no matter how tough the situation. I believe that if you just do your little bit without thinking of the bigness of what you stand against, if you turn to the enlargement of your own capacities, just that itself creates new potential. And I've learned from the Bhagavad-Gita and other teachings of our culture to detach myself from the results of what I do, because those are not in my hands. The context is not in your control, but your commitment is yours to make, and you can make the deepest commitment with a total detachment about where it will take you. You want it to lead to a better world, and you shape your actions and take full responsibility for them, but then you have detachment. And that combination of deep passion and deep detachment allows me to take on the next challenge, because I don't cripple myself, I don't tie myself in knots. I function like a free being. I think getting that freedom is a social duty because I think we owe it to each not to burden each other with prescription and demands. I think what we owe each other is a celebration of life and to replace fear and hopelessness with fearlessness and joy.

The official report was a collection of cold, hard data, an objective "after-action report" that would allow future generations to study the events of that apocalyptic decade without being influenced by the "human factor." But isn't the human factor what connects us so deeply to our past? Will future generations care as much for chronologies and casualty statistics as they would for the personal accounts of individuals not so different from themeslves? By excluding the human factor, aren't we risking the kind of personal detachment from a history that may, heaven forbid, lead us one day to repeat it?

Ah, Anjin-san, that’s because you’re thinking in your own language. To understand Japanese you have to think Japanese. Don’t forget our language is the language of the infinite. It’s all so simple, Anjin-san. Just change your concept of the world. Japanese is just learning a new art, detached from the world … It’s all so simple.

I do not know how far my experience is common. At times I suffer from the strangest sense of detachment from myself and the world about me; I seem to watch it all from the outside, from somewhere inconceivably remote, out of time, out of space, out of the stress and tragedy of it all.

The recess bell has rung. The teacher is just wrapping up her lecture. Only your body is inside the class. Your mind is already in a different zone. Remember that joyful feeling? When the bell of awareness rings, your body and mind remain in the world, but you see them from a distance, from a different zone altogether. You feel very light, relieved from the unnecessary baggage.

I also had to detach myself from my thoughts through turning my desire away from them. And at once, I noticed that my self became a desert, where only the sun of unquiet desire burned. I was overwhelmed by the endless infertility of this desert. Even if something could have thrived there, the creative power of desire was still absent. Wherever the creative power of desire is, there springs the soil's own seed. But do not forget to wait. Did you not see that when your creative force turned to the world, how the dead things moved under it and through it, how they grew and prospered, and hour your thoughts flowed in rich rivers? If your creative force now turns to the place of the soul, you will see how your soul becomes green and how its field bears wonderful fruit.

Subhuti, someone might fill innumerable worlds with the seven treasures and give all away in gifts of alms, but if any good man or any good woman awakens the thought of Enlightenment and takes even only four lines from this Discourse, reciting, using, receiving, retaining and spreading them abroad and explaining them for the benefit of others, it will be far more meritorious. Now in what manner may he explain them to others? By detachment from appearances-abiding in Real Truth. -So I tell you- Thus shall you think of all this fleeting world: A star at dawn, a bubble in a stream; A flash of lightening in a summer cloud, A flickering lamp, a phantom, and a dream. When Buddha finished this Discourse the venerable Subhuti, together with the bhikshus, bhikshunis, lay-brothers and sisters, and the whole realms of Gods, Men and Titans, were filled with joy by His teaching, and, taking it sincerely to heart they went their ways.

Wabi is about finding beauty in simplicity, and a spiritual richness and serenity in detaching from the material world. Sabi is more concerned with the passage of time, with the way that all things grow and decay and how ageing alters the visual nature of those things. It’s less about what we see, and more about how we see.

But isn't the human factor what connects us so deeply to our past? Will future generations care as much for chronologies and casualty statistics as they would for personal accounts of individuals not so different from themselves? By excluding the human factor, aren't we risking the kinds of personal detachment from a history that may, heaven forbid, lead us one day to repeat it?

The trouble is that when we get around to solutions, it always seems to come down to Prozac. Or Zoloft. Or Paxil. Deep clinical depression is a disease, one that not only can, but probably should, be treated with drugs. But a low-grade terminal anomie, a sense of alienation or disgust and detachment, the collective horror at a world that seems to have gone so very wrong, is not a job for antidepressants. The trouble is, the big-picture problems that have so many people down are more or less insoluble: As long as people can get divorced they will get divorced; America=s shrinking economy is not reversible; there is no cure for AIDS. So it starts to seem fairly reasonable to anesthetize ourselves in the best possible way. I would like so much to say that Prozac is preventing many people who are not clinically depressed from finding real antidotes to what Hillary Clinton refers to as 'a sleeping sickness of the soul,' but what exactly would those solutions be? I mean, universal health care coverage and a national service draft would be nice, but neither one is going to save us from ourselves. Just as our parents quieted us when we were noisy by putting us in front of the television set, maybe we're now learning to quiet our own adult noise with Prozac.

Truth is revealed to the one who detaches himself from the world, not tempted by anything in it and not distracted by any of its phenomena.

After a while, meaning and implication detach themselves from everything. One can be a father and assume no obligations, it follows that one can be a boyfriend and do nothing at all. Pretty soon you can add friend, acquaintance, co-worker, and just about anyone else to the long list of people who seem to be part of your life, though there is no code of conduct that they must adhere to. Pretty soon, it seems unreasonable to be bothered or outraged by much of anything because, well, what did you expect? In a world where the core social unit - the family - is so dispensable, how much can anything else mean?

I can’t quite shake this feeling that we live in a world gone wrong, that there are all these feelings you’re not supposed to have because there’s no reason to anymore. But still they’re there, stuck somewhere, a flaw that evolution hasn’t managed to eliminate yet. I want so badly to feel bad about getting pregnant. But I can’t, don’t dare to. Just like I didn’t dare tell Jack that I was falling in love with him, wanting to be a modern woman who’s supposed to be able to handle the casual nature of these kinds of relationships. I’m never supposed to say, to Jack or anyone else, ‘What makes you think I’m so rich that you can steal my heart and it won’t mean a thing?’ Sometimes I think that I was forced to withdraw into depression, because it was the only rightful protest I could throw in the face of a world that said it was all right for people to come and go as they please, that there were simply no real obligations left. Deceit and treachery in both romantic and political relationships is nothing new, but at one time, it was bad, callous, and cold to hurt somebody. Now it’s just the way things go, part of the growth process. Really nothing is surprising. After a while, meaning and implication detach themselves from everything. If one can be a father and assume no obligations, it follows that one can be a boyfriend and do nothing at all. Pretty soon you can add friend, acquaintance, co-worker, and just about anyone else to the long list of people who seem to be part of your life, though there is no code of conduct that they must adhere to. Pretty soon, it seems unreasonable to be bothered or outraged by much of anything because, well, what did you expect?

The causes of his embitterment were many, remote and near. He was angry with himself for being young and the prey of restless foolish impulses, angry also with the change of fortune which was reshaping the world about him into a vision of squalor and insincerity. Yet his anger lent nothing to the vision. He chronicled with patience what he saw, detaching himself from it and tasting its mortifying flavour in secret.

...the solitude was intoxicating. On my first night there I lay on my back on the sticky carpet for hours, in the murky orange pool of city glow coming through the window, smelling heady curry spices spiraling across the corridor and listening to two guys outside yelling at each other in Russian and someone practicing stormy flamboyant violin somewhere, and slowly realizing that there was not a single person in the world who could see me or ask me what I was doing or tell me to do anything else, and I felt as if at any moment the bedsit might detach itself from the buildings like a luminous soap bubble and drift off into the night, bobbing gently above the rooftops and the river and the stars.

When the highest Chakra opens, you will find yourself sitting on the lotus of nothingness. The entire world will seem like mud upon which the lotus blooms. The mud is neither bad nor good. If you think it’s bad, you are still attached to it; you are still swimming into it. True detachment is the only way to slowly move upward from one Chakra to another.

I learned that detaching is easy. Retreat? Easy. Hiding? Dissolving? Extraction? Simple. When you withdraw from the world, the world withdraws too, in equal measure.

In the future, Martin will recall this night as the first time -- and one of the only times -- he ever saw Germans crying in public, not at the news of a dead loved one or at the sight of their bombed home, and not in physical pain, but from spontaneous emotion. For this brief time, they were not hiding from one another, wearing their masks of cold and practical detachment. The music stirred the hardened sediment of their memory, chafed against layers of horror and shame, and offered a rare solace in their shared anger, grief and guilt.

To be detached from the world, (in the sense that Buddhist and Taoists and Hindus often talk about detachment), does not mean to be non-participative. By that I don't mean that you just go through doing everything mechanically and have your thoughts elsewhere. I mean a complete participation, but still detached. And the difference between the two attitudes is this.. On the one hand, there is a way of being so anxious about physical pleasure, so afraid that you won't make it, that you grab it too hard..that you just have to have that thing, and if you do that, you destroy it completely.. and therefore after every attempt to get it, you feel disappointed, you feel empty, you feel something was lost..and so you want it again, you have to keep repeating, repeating, repeating, repeating..because you never really got that. And it is this that's the hang up, this is what is meant by attachment to this world... But on the other hand, pleasure in its fullness cannot be experienced, when one is grasping it.. I knew a little girl to whom someone gave a bunny rabbit. She was so delighted with the bunny rabbit and so afraid of losing it, that taking it home in the car, she squeezed it to death with love. And lots of parents do that to their children. And lots of spouses do it to each other. They hold on too hard, and so take the life out of this transient, beautifully fragile thing that life is. To have it, to have life, and to have its pleasure, you must at the same time let go of it.

A person whom trains alone in isolation for extended hours or otherwise lives in a state of exile from civilization while pursuing his or her private passions can fall victim to the solipsism syndrome, a psychological state where they do not perceive the world as external to their mind. Feelings of loneliness, detachment, and indifference to the outside world characterize this syndrome.

Most of the world is either asleep or dead. The religious people are, for the most part, asleep. The irreligious are dead. Those who are asleep are divided into two classes, like the Virgins in the parable, waiting for the Bridegroom's coming. The wise have oil in their lamps. That is to say they are detached from themselves and from the cares of the world, and they are full of charity. They are indeed waiting for the Bridegroom, and they desire nothing else but His coming, even though they may fall asleep while waiting for Him to appear. But the others are not only asleep: they are full of other dreams and other desires. Their lamps are empty because they have burned themselves out in the wisdom of the flesh and in their own vanity. When He comes, it is too late for them to buy oil. They light their lamps only after He has gone. So they fall asleep again, with useless lamps, and when they wake up they trim them to investigate, once again, the matters of a dying world.

In the modern world we are in a paradoxical situation; because although in theory man knows that he can extend his attention to something and then remove it, he very often does not do so. In many areas he does not look at something and then detach from it, and look at something else. Once he has found something to interest himself in, he cannot detach himself from it efficiently, and therefore he cannot be objective. Note that, in most if not all languages, we have words like 'objectivity' which leads people to imagine that they have it, or can easily use it. That is equivalent (in reality if not in theory) to saying 'I know the word “gold”, so I am rich.

In the end, the world didn't owe me anything, not even half a chance. That was the hand I'd been dealt in life, and while detachment was enough for me to withstand hatred, extricating myself from the jaws of suffering called for enough detachment to exercise cruelty.

In the long moment before the curtain fell, he had time to feel the whole tragedy of her life. It was as though her beauty, thus detached from all that cheapened and vulgarized it, had held out suppliant hands to him from the world in which he and she had once met for a moment, and where he felt an over-mastering longing to be with her again.

Isabel took a drive alone that afternoon; she wished to be far away, under the sky, where she could descend from her carriage and tread upon the daisies. She had long before this taken old Rome into her confidence, for in a world of ruins the ruin of her happiness seemed a less unnatural catastrophe. She rested her weariness upon things that had crumbled for centuries and yet still were upright; she dropped her secret sadness into the silence of lonely places, where its very modern quality detached itself and grew objective, so that as she sat in a sun-warmed angle on a winter's day, or stood in a mouldy church to which no one came, she could almost smile at it and think of its smallness. Small it was, in the large Roman record, and her haunting sense of the continuity of the human lot easily carried her from the less to the greater. She had become deeply, tenderly acquainted with Rome; it interfused and moderated her passion. But she had grown to think of it chiefly as the place where people had suffered. This was what came to her in the starved churches, where the marble columns, transferred from pagan ruins, seemed to offer her a companionship in endurance and the musty incense to be a compound of long-unanswered prayers. There was no gentler nor less consistent heretic than Isabel; the firmest of worshippers, gazing at dark altar-pictures or clustered candles, could not have felt more intimately the suggestiveness of these objects nor have been more liable at such moments to a spiritual visitation.

Sitting on the porch alone, listening to them fixing supper, he felt again the indignation he had felt before, the sense of loss and the aloneness, the utter defenselessness that was each man's lot, sealed up in his bee cell from all the others in the world. But the smelling of boiling vegetables and pork reached him from the inside, the aloneness left him for a while. The warm moist smell promised other people lived and were preparing supper. He listened to the pouring and the thunder rumblings that sounded hollow like they were in a rainbarrel, shared the excitement and the coziness of the buzzing insects that had sought refuge on the porch, and now and then he slapped detachedly at the mosquitoes, making a sharp crack in the pouring buzzing silence. The porch sheltered him from all but the splashes of the drops that hit the floor and their spray touched him with a pleasant chill. And he was secure, because someewhere out beyond the wall of water humanity still existed, and was preparing supper.

the Sabbath is entirely independent of the month and unrelated to the moon.11 Its date is not determined by any event in nature, such as the new moon, but by the act of creation. Thus the essence of the Sabbath is completely detached from the world of space. The meaning of the Sabbath is to celebrate time rather than space. Six days a week we live under the tyranny of things of space; on the Sabbath we try to become attuned to holiness in time. It is a day on which we are called upon to share in what is eternal in time, to turn from the results of creation to the mystery of creation; from the world of creation to the creation of the world.

Neither season after season of extreme weather events nor the risk of extinction for a million animal species around the world could push environmental destruction to the top of our country’s list of concerns. And how sad, he said, to see so many among the most creative and best-educated classes, those from whom we might have hoped for inventive solutions, instead embracing personal therapies and pseudo-religious practices that promoted detachment, a focus on the moment, acceptance of one’s surroundings as they were, equanimity in the face of worldly cares. (This world is but a shadow, it is a carcass, it is nothing, this world is not real, do not mistake this hallucination for the real world.) Self-care, relieving one’s own everyday anxieties, avoiding stress: these had become some of our society’s highest goals, he said—higher, apparently, than the salvation of society itself. The mindfulness rage was just another distraction, he said. Of course we should be stressed, he said. We should be utterly consumed with dread. Mindful meditation might help a person face drowning with equanimity, but it would do absolutely nothing to right the Titanic, he said. It wasn’t individual efforts to achieve inner peace, it wasn’t a compassionate attitude toward others that might have led to timely preventative action, but rather a collective, fanatical, over-the-top obsession with impending doom.

Accept everything just the way it is. Do not seek pleasure for its own sake. Do not, under any circumstances, depend on a partial feeling. Think lightly of yourself and deeply of the world. Be detached from desire your whole life long. Do not regret what you have done. Never be jealous. Never let yourself be saddened by a separation. Resentment and complaint are appropriate neither for oneself nor others. Do not let yourself be guided by the feeling of lust or love. In all things have no preferences. Be indifferent to where you live. Do not pursue the taste of good food. Do not hold on to possessions you no longer need. Do not act following customary beliefs. Do not collect weapons or practice with weapons beyond what is useful. Do not fear death. Do not seek to possess either goods or fiefs for your old age. Respect God without counting on help. You may abandon your own body, but you must preserve your honor. Last- Never stray from the Way.

I had lost some of my naivete and gained strength. These women with their pointless scheming could not contain me, and I watched the volatile world of the gynaeceum with a detached eye. The Forbidden City had buried my youth, and in the monastery, I had died and come back to life. Friends, enemies and mistresses had all disappeared. I was a ghost from a lost world, still going from one season to the next and still living for one man alone.

The written word is an attempt at completeness when there is no one impatiently awaiting you in a dimly lit bedroom--awaiting your tales of the day, as the healing hands of someone who knew turn to you and touch you, and you lose yourself so completely in another that you are momentarily delivered from yourself. Whispering across the pillow comes a kind voice that might tell you how to get out of certain difficulties, from someone who might mercifully detach you from your complications. When there is no matching of lives, and we live on a strict diet of the self, the most intimate bond can be with the words that we write: Oh often have I washed and dressed And what's to show for all my pain? Let me lie abed and rest: Ten thousand times I've done my best And all's to do again. I ask myself if there is an irresponsible aspect in relaying thoughts of pain as inspiration, and I wonder whether Housman actually infected the sensitives further, and pulled them back into additional darkness. Surely it is true that everything in the imagination seems worse then it actually is--especially when one is alone and horizontal (in bed, as in the coffin). Housman was always alone--thinking himself to death, with no matronly wife to signal to the watching world that Alfred Edward was quite alright--for isn't that partly the aim of scoring a partner: to trumpet the mental all-clear to a world where how things seem is far more important than how things are? Now snugly in eternity, Housman still occupies my mind. His best moments were in Art, and not in the cut and thrust of human relationships. Yet he said more about human relationships than those who manage to feast on them. You see you can't have it both ways

To detach from your character, you should first know it fully -the dark side as well as bright side. It doesn’t mean that you should try everything in the world. To know itself, a tree doesn’t need to get hit by an axe at every inch of its being. The air around it can make it feel how far its branches go. When you are in a position to do something and do it, you only get to know one side of you. When you don’t do it, you get to know two sides of you -the one that wanted to do it and the other that didn’t.

In the meantime, prominent British pastor John R. W. Stott, who acknowledged that suffering is “the single greatest challenge to the Christian faith,” has reached his own conclusion: I could never myself believe in God, if it were not for the cross. . . . In the real world of pain, how could one worship a God who was immune to it? I have entered many Buddhist temples in different Asian countries and stood respectfully before the statue of Buddha, his legs crossed, arms folded, eyes closed, the ghost of a smile playing round his mouth, a remote look on his face, detached from the agonies of the world. But each time after a while I have had to turn away. And in imagination I have turned instead to that lonely, twisted, tortured figure on the cross, nails through hands and feet, back lacerated, limbs wrenched, brow bleeding from thorn-pricks, mouth dry and intolerably thirsty, plunged in God-forsaken darkness. That is the God for me! He laid aside his immunity to pain. He entered our world of flesh and blood, tears and death. He suffered for us. Our sufferings become more manageable in light of his. There is still a question mark against human suffering, but over it we boldly stamp another mark, the cross which symbolizes divine suffering. ‘The cross of Christ . . . is God’s only self-justification in such a world’ as ours.25

The spiritual life, gentle, and tranquil as I have always described it to you to inspire you with a taste for it, is only to be found in two sorts of persons; first, in those who are entirely separated from the world and have nothing to do with its affairs; secondly, sometimes, but more rarely, in persons living in the world, when by dint of having overcome themselves, and detached themselves from everything, they live in the world, but are not of it; that is to say they belong to it outwardly, but not in mind and heart.

It is not brains or intelligence that is needed to cope with the problems with Plato and Aristotle and all of their successors to the present have failed to confront. What is needed is a readiness to undervalue the world altogether. This is only possible for a Christian... All technologies and all cultures, ancient and modern, are part of our immediate expanse. There is hope in this diversity since it creates vast new possibilities of detachment and amusement at human gullibility and self-deception. There is no harm in reminding ourselves from time to time that the "Prince of this World" is a great P.R. man, a great salesman of new hardware and software, a great electric engineer, and a great master of the media. It is his master stroke to be not only environmental but invisible for the environmental is invincibly persuasive when ignored.

Across the centuries the moral systems from medival chivalry to Bruce Springsteen love anthems have worked the same basic way. They take immediate selfish interests and enmesh them within transcendent, spiritual meanings. Love becomes a holy cause, an act of self-sacrifice and selfless commitment. But texting and the utilitarian mind-set are naturally corrosive toward poetry and imagination. A coat of ironic detachment is required for anyone who hopes to withstand the brutal feedback of the marketplace. In today's world, the choice of a Prius can be a more sanctified act than the choice of an erotic partner. This does not mean that young people today are worse or shallower than young people in the past. It does mean they get less help. People once lived within a pattern of being, which educated the emotions, guided the temporary toward the permanent and linked everyday urges to higher things. The accumulated wisdom of the community steered couples as they tried to earn each other's commitment. Today there are fewer norms that guide that way. Today's technology seems to threaten the sort of recurring and stable reciprocity that is the building block of trust.

The collective unconscious, the same as other transpersonal phenomena, is evidence that our mind is not an isolated entity but is constantly in touch with other minds as well as with the world around us. We are never entirely detached from the outside world; never entirely enclosed within our skin. Our mind and our body resonate with our environment, including other people in our environment. Our mind is coherent with the world, and when we do not repress the intuitions that link us with other people and with nature, we can become aware of our oneness with the universe.

There is only one way out of this, namely, total separation from all the world. But withdrawal from the world does not mean physical removal from it. Rather, it is the withdrawal by the soul of any sympathy for the body. One becomes stateless and homeless. One gives up possessions, friends, ownership and property, livelihood, business connection, social life and scholarship. The heart is made ready to receive the imprint of sacred teaching, and this making ready involves the unlearning of knowledge deriving from evil habits. To write on wax, one has first to erase the letters previously written there, and to bring sacred teaching to the soul one must begin by wiping out preoccupation rooted in ordinary habits.

Why Roses Crave Thorns" Petals detach from a wilting bud—a single stem plucked before fully blossomed. They descend in hesitant swirls, too soft and limp to shatter like teardrops. One by one they light to blanket a single shadow below. She is a rose, young and innocent, with beauty incomparable to shame all others. She has flowered enough to stop the observer in his tracks, awestruck. He is compelled to reach out and touch. The petals delight at a silken caress, her bud everything desirable but defenseless—without a sharp edge to make an admirer pause, to warn the intrusive hand. ‘Stay back! Stay back!’ His fingers curl around the stem to tug, and suddenly the rose craves a thorn. It is madness not to want her and yet madness to cut her down. Let the flower thrive and blush to someday flaunt layers of silken favors! But the world will not have it. A single stem is severed in a selfish moment of desire—a yearning to hold and possess. Alone and forgotten her petals cry, raining in hesitant swirls where they accumulate to blanket her shadow below. Dry, withered, craving the thorns. Beautiful no more.

Whatever exists is inevitably flawed. Buddha, in his detachment from the world, finds all its hustle and bustle ridiculous because he has nothing to do with it. A cynic finds the feelings of his fellow human beings ridiculous because he has no feelings himself. Someone who does not play soccer thinks it ridiculous to chase around after a little leather ball for hours at a time. He doesn't bother to ask whether this game might be a lot of fun. All he sees is the ridiculousness of grown men playing like little boys. People who do anything will no doubt appear ridiculous to people who do nothing. A person who acts can always make a fool of himself. A person who doesn't never runs that risk. We might even say that life is always ridiculous but death is never ridiculous.

When no one is watching Mother Earth, and most of the time no one is, she sings softly to herself. Certainly no one is watching after her, to the point where she's now calling herself M. Earth, using her first initial only, like the early women writers who did not want their work to be automatically dismissed because of their gender disadvantage. Though she is grand, M. Earth is feeling, perhaps, overly feminine, and therefore vulnerable. Don't even mention the word Gaia; it's such a projection! She thinks she could benefit from a more macho profile, a little kick-ass to make her point. Perhaps a little masculine detachment would be helpful, or a thicker skin. Because, frankly, she's been trampled, poisoned, stripped bare, robbed blind, and blamed for just about everything that's come down the pike. And like all mothers, everyone just assumes she'll always be there for them with open, loving arms, and a cup of hot cocoa. That it will be her pleasure to feed them, lick their wounds, and clean a load or two of their dirty laundry. She's looking for a little more respect.

Judas, the one whom the world in its ignorance has blackened, will when man awakes from his undisciplined state, be placed on high for God is love and no greater love has a man than tins — that he lay down his life for a friend. Until man lets go of that which he is now conscious of being, he will not become that which he desires to be; and Judas is the one who accomplishes this through suicide or detachment.

He was harassed, but still he spoke with authority. He was, in fact, characteristic of the best type of dominant male in the world at this time. He was fifty-five years old, tough, shrewd, unburdened by the complicated ethical ambiguities which puzzle intellectuals, and had long ago decided that the world was a mean son-of-a-bitch in which only the most cunning and ruthless can survive. He was also as kind as was possible for one holding that ultra-Darwinian philosophy; and he genuinely loved children and dogs, unless they were on the site of something that had to be bombed in the National Interest. He still retained some sense of humor, despite the burdens of his almost godly office, and, although he had been impotent with his wife for nearly ten years now, he generally achieved orgasm in the mouth of a skilled prostitute within 1.5 minutes. He took amphetamine pep pills to keep going on his grueling twenty-hour day, with the result that his vision of the world was somewhat skewed in a paranoid direction, and he took tranquilizers to keep from worrying too much, with the result that his detachment sometimes bordered on the schizophrenic; but most of the time his innate shrewdness gave him a fingernail grip on reality.

No one can successfully tell me that material things cannot bring happiness. For as the spirit is medicine to the bones; so is the happiness of the bones a medicine to the spirit. Without a soul, the body is dust; but without a body, the soul cannot fulfil destiny. Neither one is more important than the other; both are equally important. One will last longer than the other, yes, but while we are on this Earth, both are equally important. Surely money itself cannot make one happy; but it is what one does with money that makes one happy! If you do not know what to do with it, then it will not bring you happiness! But if you know what to do with it; there is no reason why it cannot bring you happiness. People think I am a very spiritual person; yes, this is true; but I have not achieved it through denial of the flesh. I have a new vision. I take pleasure in the pleasures of this world and I seek fulfilment in the answers of the spirit. I find happiness in the material and the physical things of this nature and I find joy in the connections I have with what is divine. Do I imagine myself on top of a mountain, detached from all the things I want to buy and to own? Never. My spirituality is not one of negative righteousness; my spirituality is one of the rose. It is whole and it is above as it is below.

He was bad with me too, but it was a little more random. If the phone rang and woke him up, he'd hit me, or if he had plans to go out but had to cancel for snow, he'd knock me around to burn off his anger. I was always looking for the secret code, the rules I could follow so he wouldn't freak out. That's how you keep yourself safe, you know? You pay attention to how the world works. But there was no secret code for him. It was like our actions were entirely detached from his reaction to us.

To be able to enjoy fully the many good things the world has to offer, we must be detached from them. To be detached does not mean to be indifferent or uninterested. It means to be non-possessive. Life is a gift to be grateful for and not a property to cling to. A non-possessive life is a free life. But such freedom is only possible when we have a deep sense of belonging. To whom then do we belong? We belong to God, and the God to whom we belong has sent us into the world to proclaim in his Name that all of creation is created in and by love and calls us to gratitude and joy. That is what the 'detached' life is all about. It is a life in which we are free to offer praise and thanksgiving.

Disconnection, separation, division, detachment, disassociation - these are all words that describe the way we view our world and ourselves. We are disconnected from the Earth herself, separated from the delicate web she has woven, divided from each other by arbitrary encumbrances, detached from the very meaning of our existence, and disassociated from the awe and mystery of the world and the universe. Our daily lives are filled with more events than our elaborate datebooks can contain, we live by the litany “oh, that there were only more hours in the day,” and we bemoan our lot in life. We are scared to death of spiders and cockroaches, consider the natural world as wild, untamed and therefore dangerous, and resist awareness into the intricacies of our world for fear of having to take on one more responsibility.

The one created thing which we cannot look at is the one thing in the light of which we look at everything. Like the sun at noonday, mysticism explains everything else by the blaze of its own victorious invisibility. Detached intellectualism is (in the exact sense of a popular phrase) all moonshine; for it is light without heat, and it is secondary light, reflected from a dead world. But the Greeks were right when they made Apollo the god both of imagination and of sanity; for he was both the patron of poetry and the patron of healing. Of necessary dogmas and a special creed I shall speak later. But that transcendentalism by which all men live has primarily much the position of the sun in the sky. We are conscious of it as of a kind of splendid confusion; it is something both shining and shapeless, at once a blaze and a blur. But the circle of the moon is as clear and unmistakable, as recurrent and inevitable, as the circle of Euclid on a blackboard. For the moon is utterly reasonable; and the moon is the mother of lunatics and has given to them all her name.

People think of our life as harsh, and of course in many ways it is. But going into the unknown world and confronting it without a single rupee in our pockets means that differences between rich and poor, educated and illiterate, all vanish, and a common humanity emerges. As wanderers, we monks and nuns are free of shadows from the past. This wandering life, with no material possessions, unlocks our souls. There is a wonderful sense of lightness, living each day as it comes, with no sense of ownership, no weight, no burden. Journey and destination became one, thought and action became one, until it is as if we are moving like a river into complete detachment.

Awareness In most of our daily activities we choose the agenda and develop a strategy to achieve the goal at hand. We create the program. Awareness moves differently. The program is happening around us. The world is the doer and we are the witness. We have little or no control over the content. The gift of awareness allows us to notice what’s going on around and inside ourselves in the present moment. And to do so without attachment or involvement. We may observe bodily sensations, passing thoughts and feelings, sounds or visual cues, smells and tastes. Through detached noticing, awareness allows an observed flower to reveal more of itself without our intervention. This is true of all things. Awareness is not a state you force. There is little effort involved, though persistence is key. It’s something you actively allow to happen. It is a presence with, and acceptance of, what is happening in the eternal now. As soon as you label an aspect of Source, you’re no longer noticing, you’re studying. This holds true of any thought that takes you out of presence with the object of your awareness, whether analysis or simply becoming aware that you’re aware. Analysis is a secondary function. The awareness happens first as a pure connection with the object of your attention. If something strikes me as interesting or beautiful, first I live that experience. Only afterward might I attempt to understand it. Though we can’t change what it is that we are noticing, we can change our ability to notice. We can expand our awareness and narrow it, experience it with our eyes open or closed. We can quiet our inside so we can perceive more on the outside, or quiet the outside so we can notice more of what’s happening inside. We can zoom in on something so closely it loses the features that make it what it appears to be, or zoom so far out it seems like something entirely new. The universe is only as large as our perception of it. When we cultivate our awareness, we are expanding the universe. This expands the scope, not just of the material at our disposal to create from, but of the life we get to live.

You put a hard question on the virtue of discipline. What you say is true: I do value it—and I think that you do too—more than for its earthly fruit, proficiency. I think that one can give only a metaphysical ground for this evaluation; but the variety of metaphysics which gave an answer to your question has been very great, the metaphysics themselves very disparate: the bhagavad gita, Ecclesiastes, the Stoa, the beginning of the Laws, Hugo of St Victor, St Thomas, John of the Cross, Spinoza. This very great disparity suggests that the fact that discipline is good for the soul is more fundamental than any of the grounds given for its goodness. I believe that through discipline, though not through discipline alone, we can achieve serenity, and a certain small but precious measure of freedom from the accidents of incarnation, and charity, and that detachment which preserves the world which it renounces. I believe that through discipline we can learn to preserve what is essential to our happiness in more and more adverse circumstances, and to abandon with simplicity what would else have seemed to us indispensable; that we come a little to see the world without the gross distortion of personal desire, and in seeing it so, accept more easily our earthly privation and its earthly horror—But because I believe that the reward of discipline is greater than its immediate objective, I would not have you think that discipline without objective is possible: in its nature discipline involves the subjection of the soul to some perhaps minor end; and that end must be real, if the discipline is not to be factitious. Therefore I think that all things which evoke discipline: study, and our duties to men and to the commonwealth, war, and personal hardship, and even the need for subsistence, ought to be greeted by us with profound gratitude, for only through them can we attain to the least detachment; and only so can we know peace.

It has often given my pleasure to observe, that independent America was not composed of detached and distant territories, but that one connected fertile, wide-spreading country was the portion of our western sons of liberty. Providence has in a particular manner blessed it with a variety of soils and productions, and watered it with innumerable streams, for the delight and accommodation of its inhabitants. A succession of navigable waters form a kind of chain round its borders, as if to bind them together; while the most noble rivers in the world, running at convenient distances, present them with highways for the easy communication of friendly aids, and the mutual transportation of their various ties. With equal pleasure I have as often taken notice, that Providence has been pleased to give us this one connected country to one united people -a people descended from the same ancestors, speaking the same language, professing the same religion, attached to the same principles of government, very similar in their manners and customs, and who, by they their joint counsels, arms, and efforts, fighting side by side throughout a long and bloody war, have nobly established general liberty and independence.

In fact, according to physicians, the functioning of the digestion depends less on the brain than on hormonal mechanisms and autoregulators. However, during a fast, the digestive system gets an increasing rest. About ten hours after a meal, the contractions stop and the feeling of hunger disappears; five or six hours later the glucose stops coming directly from the intestines and begins to produce itself from the reserve of glycogen contained in the liver. From then on, the body works on itself in a closed circuit, becoming itself the source of the energy it uses. Instead of destroying an appropriating to himself nourishment taken from outside, man enters a state of nonviolence and detachment relative to the outside world.

the story of Issa, the eighteenth-century Haiku poet from Japan. Through a succession of sad events, his wife and all his five children died. Grieving each time, he went to the Zen Master and received the same consolation: “Remember the world is dew.” Dew is transient and ephemeral. The sun rises and the dew is gone. So too is suffering and death in this world of illusion, so the mistake is to become too engaged. Remember the world is dew. Be more detached, and transcend the engagement of mourning that prolongs the grief. After one of his children died, Issa went home unconsoled, and wrote one of his most famous poems. Translated into English it reads,      The world is dew.      The world is dew.      And yet.      And yet.

People try to get away from it all—to the country, to the beach, to the mountains. You always wish that you could too. Which is idiotic: you can get away from it anytime you like. By going within. Nowhere you can go is more peaceful—more free of interruptions—than your own soul. Especially if you have other things to rely on. An instant’s recollection and there it is: complete tranquillity. And by tranquillity I mean a kind of harmony. So keep getting away from it all—like that. Renew yourself. But keep it brief and basic. A quick visit should be enough to ward off all < . . . > and send you back ready to face what awaits you. What’s there to complain about? People’s misbehavior? But take into consideration: • that rational beings exist for one another; • that doing what’s right sometimes requires patience; • that no one does the wrong thing deliberately; • and the number of people who have feuded and envied and hated and fought and died and been buried. . . . and keep your mouth shut. Or are you complaining about the things the world assigns you? But consider the two options: Providence or atoms. And all the arguments for seeing the world as a city. Or is it your body? Keep in mind that when the mind detaches itself and realizes its own nature, it no longer has anything to do with ordinary life—the rough and the smooth, either one. And remember all you’ve been taught—and accepted—about pain and pleasure. Or is it your reputation that’s bothering you? But look at how soon we’re all forgotten. The abyss of endless time that swallows it all. The emptiness of all those applauding hands. The people who praise us—how capricious they are, how arbitrary. And the tiny region in which it all takes place. The whole earth a point in space—and most of it uninhabited. How many people there will be to admire you, and who they are. So keep this refuge in mind: the back roads of your self. Above all, no strain and no stress. Be straightforward. Look at things like a man, like a human being, like a citizen, like a mortal. And among the things you turn to, these two: i. That things have no hold on the soul. They stand there unmoving, outside it. Disturbance comes only from within—from our own perceptions. ii. That everything you see will soon alter and cease to exist. Think of how many changes you’ve already seen. “The world is nothing but change. Our life is only perception.

Throw in the valley’s rich history of computer science breakthroughs, and you’ve set the stage for the geeky-hippie hybrid ideology that has long defined Silicon Valley. Central to that ideology is a wide-eyed techno-optimism, a belief that every person and company can truly change the world through innovative thinking. Copying ideas or product features is frowned upon as a betrayal of the zeitgeist and an act that is beneath the moral code of a true entrepreneur. It’s all about “pure” innovation, creating a totally original product that generates what Steve Jobs called a “dent in the universe.” Startups that grow up in this kind of environment tend to be mission-driven. They start with a novel idea or idealistic goal, and they build a company around that. Company mission statements are clean and lofty, detached from earthly concerns or financial motivations.

Another reason for Buddha’s emphasis on detachment may have been the turbulent times he lived in: Kings and city-states were making war, and people’s lives and fortunes could be burned up overnight. When life is unpredictable and dangerous (as it was for the Stoic philosophers, living under capricious Roman emperors), it might be foolish to seek happiness by controlling one’s external world. But now it is not. People living in wealthy democracies can set long-term goals and expect to meet them. We are immunized against disease, sheltered from storms, and insured against fire, theft, and collision. For the first time in human history, most people (in wealthy countries) will live past the age of seventy and will not see any of their children die before them. Although all of us will get unwanted surprises along the way, we’ll adapt and cope with nearly all of them, and many of us will believe we are better off for having suffered. So to cut off all attachments, to shun the pleasures of sensuality and triumph in an effort to escape the pains of loss and defeat—this now strikes me as an inappropriate response to the inevitable presence of some suffering in every life.

Socrates tried to soothe us, true enough. He said there were only two possibilities. Either the soul is immortal or, after death, things would be again as blank as they were before we were born. This is not absolutely comforting either. Anyway it was natural that theology and philosophy should take the deepest interest in this. They owe it to us not to be boring themselves. On this obligation they don’t always make good. However, Kierkegaard was not a bore. I planned to examine his contribution in my master essay. In his view the primacy of the ethical over the esthetic mode was necessary to restore the balance. But enough of that. In myself I could observe the following sources of tedium: 1) The lack of a personal connection with the external world. Earlier I noted that when I was riding through France in a train last spring I looked out of the window and thought that the veil of Maya was wearing thin. And why was this? I wasn’t seeing what was there but only what everyone sees under a common directive. By this is implied that our worldview has used up nature. The rule of this view is that I, a subject, see the phenomena, the world of objects. They, however, are not necessarily in themselves objects as modern rationality defines objects. For in spirit, says Steiner, a man can step out of himself and let things speak to him about themselves, to speak about what has meaning not for him alone but also for them. Thus the sun the moon the stars will speak to nonastronomers in spite of their ignorance of science. In fact it’s high time that this happened. Ignorance of science should not keep one imprisoned in the lowest and weariest sector of being, prohibited from entering into independent relations with the creation as a whole. The educated speak of the disenchanted (a boring) world. But it is not the world, it is my own head that is disenchanted. The world cannot be disenchanted. 2) For me the self-conscious ego is the seat of boredom. This increasing, swelling, domineering, painful self-consciousness is the only rival of the political and social powers that run my life (business, technological-bureaucratic powers, the state). You have a great organized movement of life, and you have the single self, independently conscious, proud of its detachment and its absolute immunity, its stability and its power to remain unaffected by anything whatsoever — by the sufferings of others or by society or by politics or by external chaos. In a way it doesn’t give a damn. It is asked to give a damn, and we often urge it to give a damn but the curse of noncaring lies upon this painfully free consciousness. It is free from attachment to beliefs and to other souls. Cosmologies, ethical systems? It can run through them by the dozens. For to be fully conscious of oneself as an individual is also to be separated from all else. This is Hamlet’s kingdom of infinite space in a nutshell, of “words, words, words,” of “Denmark’s a prison.

The asceticism of the medieval saints and of the yogis of India, the Hellenistic mystery initiations, the ancient philosophies of the East and of the West, are techniques for the shifting of the emphasis of individual consciousness away from the garments. The preliminary meditations of the aspirant detach his mind and sentiments from the accidents of life and drive him to the core. “I am not that, not that,” he meditates: “not my mother or son who has just died; my body, which is ill or aging; my arm, my eye, my head; not the summation of all these things. I am not my feeling; not my mind; not my power of intuition.” By such meditations he is driven to his own profundity and breaks through, at last, to unfathomable realizations. No man can return from such exercises and take very seriously himself as Mr. So-an-so of Such-and-such a township, U.S.A.—Society and duties drop away. Mr. So-and-so, having discovered himself big with man, becomes indrawn and aloof. This is the stage of Narcissus looking into the pool, of the Buddha sitting contemplative under the tree, but it is not the ultimate goal; it is a requisite step, but not the end. The aim is not to see, but to realize that one is, that essence; then one is free to wander as that essence in the world. Furthermore: the world too is of that essence. The essence of oneself and the essence of the world: these two are one. Hence separateness, withdrawal, is no longer necessary. Wherever the hero may wander, whatever he may do, he is ever in the presence of his own essence—for he has the perfected eye to see. There is no separateness. Thus, just as the way of social participation may lead in the end to a realization of the All in the individual, so that of exile brings the hero to the Self in all.

The hero is the man of self-achieved submission. But submission to what? That precisely is the riddle that today we have to ask ourselves and that it is everywhere the primary virtue and historic deed of the hero to have solved. Only birth can conquer death—the birth, not of the old thing again, but of something new. Within the soul, within the body social, there must be a continuous “recurrence of birth” a rebirth, to nullify the unremitting recurrences of death. For it is by means of our own victories, if we are not regenerated, that the work of Nemesis is wrought: doom breaks from the shell of our very virtue. Peace then is a snare; war is a snare; change is a snare; permanence a snare. When our day is come for the victory of death, death closes in; there is nothing we can do, except be crucified—and resurrected; dismembered totally, and then reborn. The first step, detachment or withdrawal, consists in a radical transfer of emphasis from the external to the internal world, macro- to microcosm, a retreat from the desperation's of the waste land to the peace of the everlasting realm that is within. But this realm, as we know from psychoanalysis, is precisely the infantile unconscious. It is the realm that we enter in sleep. We carry it within ourselves forever. All the ogres and secret helpers of our nursery are there, all the magic of childhood. And more important, all the life-potentialities that we never managed to bring to adult realization, those other portions of our self, are there; for such golden seeds do not die. If only a portion of that lost totality could be dredged up into the light of day, we should experience a marvelous expansion of our powers, a vivid renewal of life. We should tower in stature. Moreover, if we could dredge up something forgotten not only by ourselves but by our whole generation or our entire civilization, we should indeed become the boon-bringer, the culture hero of the day—a personage of not only local but world historical moment. In a word: the first work of the hero is to retreat from the world scene of secondary effects to those causal zones of the psyche where the difficulties really reside, and there to clarify the difficulties, eradicate them in his own case (i.e., give battle to the nursery demons of his local culture) and break through to the undistorted, direct experience and assimilation of what C. G. Jung has called “the archetypal images.” This is the process known to Hindu and Buddhist philosophy as viveka, “discrimination.

DULLARD, n. A member of the reigning dynasty in letters and life. The Dullards came in with Adam, and being both numerous and sturdy have overrun the habitable world. The secret of their power is their insensibility to blows; tickle them with a bludgeon and they laugh with a platitude. The Dullards came originally from Boeotia, whence they were driven by stress of starvation, their dullness having blighted the crops. For some centuries they infested Philistia, and many of them are called Philistines to this day. In the turbulent times of the Crusades they withdrew thence and gradually overspread all Europe, occupying most of the high places in politics, art, literature, science and theology. Since a detachment of Dullards came over with the Pilgrims in the _Mayflower_ and made a favorable report of the country, their increase by birth, immigration, and conversion has been rapid and steady. According to the most trustworthy statistics the number of adult Dullards in the United States is but little short of thirty millions, including the statisticians. The intellectual centre of the race is somewhere about Peoria, Illinois, but the New England Dullard is the most shockingly moral.

What, in fact, do we know about the peak experience? Well, to begin with, we know one thing that puts us several steps ahead of the most penetrating thinkers of the 19th century: that P.E’.s are not a matter of pure good luck or grace. They don’t come and go as they please, leaving ‘this dim, vast vale of tears vacant and desolate’. Like rainbows, peak experiences are governed by definite laws. They are ‘intentional’. And that statement suddenly gains in significance when we remember Thorndike’s discovery that the effect of positive stimuli is far more powerful and far reaching than that of negative stimuli. His first statement of the law of effect was simply that situations that elicit positive reactions tend to produce continuance of positive reactions, while situations that elicit negative or avoidance reactions tend to produce continuance of these. It was later that he came to realise that positive reactions build-up stronger response patterns than negative ones. In other words, positive responses are more intentional than negative ones. Which is another way of saying that if you want a positive reaction (or a peak experience), your best chance of obtaining it is by putting yourself into an active, purposive frame of mind. The opposite of the peak experience—sudden depression, fatigue, even the ‘panic fear’ that swept William James to the edge of insanity—is the outcome of passivity. This cannot be overemphasised. Depression—or neurosis—need not have a positive cause (childhood traumas, etc.). It is the natural outcome of negative passivity. The peak experience is the outcome of an intentional attitude. ‘Feedback’ from my activities depends upon the degree of deliberately calculated purpose I put into them, not upon some occult law connected with the activity itself. . . . A healthy, perfectly adjusted human being would slide smoothly into gear, perform whatever has to be done with perfect economy of energy, then recover lost energy in a state of serene relaxation. Most human beings are not healthy or well adjusted. Their activity is full of strain and nervous tension, and their relaxation hovers on the edge of anxiety. They fail to put enough effort—enough seriousness—into their activity, and they fail to withdraw enough effort from their relaxation. Moods of serenity descend upon them—if at all—by chance; perhaps after some crisis, or in peaceful surroundings with pleasant associations. Their main trouble is that they have no idea of what can be achieved by a certain kind of mental effort. And this is perhaps the place to point out that although mystical contemplation is as old as religion, it is only in the past two centuries that it has played a major role in European culture. It was the group of writers we call the romantics who discovered that a man contemplating a waterfall or a mountain peak can suddenly feel ‘godlike’, as if the soul had expanded. The world is seen from a ‘bird’s eye view’ instead of a worm’s eye view: there is a sense of power, detachment, serenity. The romantics—Blake, Wordsworth, Byron, Goethe, Schiller—were the first to raise the question of whether there are ‘higher ceilings of human nature’. But, lacking the concepts for analysing the problem, they left it unsolved. And the romantics in general accepted that the ‘godlike moments’ cannot be sustained, and certainly cannot be re-created at will. This produced the climate of despair that has continued down to our own time. (The major writers of the 20th century—Proust, Eliot, Joyce, Musil—are direct descendants of the romantics, as Edmund Wilson pointed out in Axel’s Castle.) Thus it can be seen that Maslow’s importance extends far beyond the field of psychology. William James had asserted that ‘mystical’ experiences are not mystical at all, but are a perfectly normal potential of human consciousness; but there is no mention of such experiences in Principles of Psychology (or only in passing).

If now in considering the course of history we detach the ideas of the ruling class from the ruling class itself and attribute them to an independent existence, if we confine ourselves to saying that these or those ideas were dominant at a given time, without bothering ourselves about the conditions of production and the producers of these ideas, if we thus ignore the individuals and world conditions which are the source of the ideas, we can say, for instance, that during that time that the aristocracy was dominant, the concepts of honour, loyalty, etc. were dominant, during the dominance of the bourgeoisie the concepts freedom, equality, etc. The ruling class itself on the whole imagines this to be so. This conception of history, which is common to all historians, particularly since the eighteenth century, will necessarily come up against the phenomenon that increasingly abstract ideas hold sway, i.e. ideas which increasingly take on the form of universality. For each new class which puts itself in the place of one ruling before it, is compelled, merely in order to carry through its aim, to represent its interest as the common interest of all the members of society, that is, expressed in ideal form: it has to give its ideas the form of universality, and represent them as the only rational, universally valid ones.

Las Vegas is the most extreme and allegorical of American settlements, bizarre and beautiful in its venality and in its devotion to immediate gratification, a place the tone of which is set by mobsters and call girls and ladies’ room attendants with amyl nitrite poppers in their uniform pockets. Almost everyone notes that there is no “time” in Las Vegas, no night and no day and no past and no future (no Las Vegas casino, however, has taken the obliteration of the ordinary time sense quite so far as Harold’s Club in Reno, which for a while issued, at odd intervals in the day and night, mimeographed “bulletins” carrying news from the world outside); neither is there any logical sense of where one is. One is standing on a highway in the middle of a vast hostile desert looking at an eighty-foot sign which blinks ”stardust” or “caesar’s palace.” Yes, but what does that explain? This geographical implausibility reinforces the sense that what happens there has no connection with “real” life; Nevada cities like Reno and Carson are ranch towns, Western towns, places behind which there is some historical imperative. But Las Vegas seems to exist only in the eye of the beholder. All of which makes it an extraordinarily stimulating and interesting place, but an odd one in which to want to wear a candlelight satin Priscilla of Boston wedding dress with Chantilly lace insets, tapered sleeves and a detachable modified train.

you are required to assume an attitude of detachment and objectivity. This includes your bringing to the task what Bertrand Russell called an “immunity to eloquence,” meaning that you are able to distinguish between the sensuous pleasure, or charm, or ingratiating tone (if such there be) of the words, and the logic of their argument. But at the same time, you must be able to tell from the tone of the language what is the author’s attitude toward the subject and toward the reader. You must, in other words, know the difference between a joke and an argument. And in judging the quality of an argument, you must be able to do several things at once, including delaying a verdict until the entire argument is finished, holding in mind questions until you have determined where, when or if the text answers them, and bringing to bear on the text all of your relevant experience as a counterargument to what is being proposed. You must also be able to withhold those parts of your knowledge and experience which, in fact, do not have a bearing on the argument. And in preparing yourself to do all of this, you must have divested yourself of the belief that words are magical and, above all, have learned to negotiate the world of abstractions, for there are very few phrases and sentences in this book that require you to call forth concrete images. In a print-culture, we are apt to say of people who are not intelligent that we must “draw them pictures” so that they may understand. Intelligence implies that one can dwell comfortably without pictures, in a field of concepts and generalizations.

Incidentally, I do not agree with you when you speak of Indian independence having become a foregone conclusion. Independence is not something you can divide into phases. It exists or does not exist. Certain steps might be taken to help bring it into existence, others can be taken that will hinder it doing so. But independence alone is not the idea I pursue, nor the idea which the party I belong to tries to pursue, no doubt making many errors and misjudgements in the process. The idea, you know, isn’t simply to get rid of the British. It is to create a nation capable of getting rid of them and capable simultaneously of taking its place in the world as a nation, and we know that every internal division of our interests hinders the creation of such a nation. That is why we go on insisting that the Congress is an All India Congress. It is an All India Congress first, because you cannot detach from it the idea that it is right that it should be. Only second is it a political party, although one day that is what it must become. Meanwhile, Governor-ji, we try to do the job that your Government has always found it beneficial to leave undone, the job of unifying India, of making all Indians feel that they are, above all else, Indians. You think perhaps we do this to put up a strong front against the British. Partly only you would be right. Principally we do it for the sake of India when you are gone. And we are working mostly in the dark with only a small glimmer of light ahead, because we have never had that kind of India, we do not know what kind of India that will be. This is why I say we are looking for a country. I can look for it better in prison, I’m afraid, than from a seat on your Excellency’s executive council.

The soul then, thus disguised and clad in the vesture of hope, is secure from its second foe, the world, for St. Paul calls hope the helmet of salvation.10 Now a helmet is armor which protects and covers the whole head, and has no opening except in one place, where the eyes may look through. Hope is such a helmet, for it covers all the senses of the head of the soul in such a way that they cannot be lost in worldly things, and leaves no part of them exposed to the arrows of the world. It has one loophole only through which the eyes may look upwards only; this is the ordinary work of hope, to direct the eyes of the soul to God alone; as David says, “My eyes are always to our Lord,”11 looking for succor nowhere else; as he says in another psalm, “As the eyes of the handmaid on the hands of her mistress, so are our eyes to our Lord God until He have mercy on us,”12 hoping in Him. 9. The green vesture of hope—for the soul is then ever looking upwards unto God, disregarding all else, and delighting only in Him—is so pleasing to the Beloved that the soul obtains from Him all it hopes for. This is why He tells the soul in the Canticle, “Thou hast wounded My heart in one of thine eyes.”13 It would have been useless for the soul, if it had not put on the green robe of hope in God, to claim such love, for it would not have succeeded, because that which influences the Beloved, and prevails, is persevering hope. It is in the vesture of hope that the soul goes forth disguised in this secret and dark night; seeing that it goes forth so detached from all possession, without any consolations, that it regards nothing, and that its sole anxiety is about God, putting its “mouth in the dust if so be there may be hope” in the words of Jeremiah quoted already.14 10.

I had tracked down a little cafe in the next village, with a television set that was going to show the World Cup Final on the Saturday. I arrived there mid-morning when it was still deserted, had a couple of beers, ordered a sensational conejo au Franco, and then sat, drinking coffee, and watching the room fill up. With Germans. I was expecting plenty of locals and a sprinkling of tourists, even in an obscure little outpost like this, but not half the population of Dortmund. In fact, I came to the slow realisation as they poured in and sat around me . . . that I was the only Englishman there. They were very friendly, but there were many of them, and all my exits were cut off. What strategy could I employ? It was too late to pretend that I was German. I’d greeted the early arrivals with ‘Guten Tag! Ich liebe Deutschland’, but within a few seconds found myself conversing in English, in which they were all fluent. Perhaps, I hoped, they would think that I was an English-speaker but not actually English. A Rhodesian, possibly, or a Canadian, there just out of curiosity, to try to pick up the rules of this so-called ‘Beautiful Game’. But I knew that I lacked the self-control to fake an attitude of benevolent detachment while watching what was arguably the most important event since the Crucifixion, so I plumped for the role of the ultra-sporting, frightfully decent Upper-Class Twit, and consequently found myself shouting ‘Oh, well played, Germany!’ when Helmut Haller opened the scoring in the twelfth minute, and managing to restrain myself, when Geoff Hurst equalised, to ‘Good show! Bit lucky though!’ My fixed grin and easy manner did not betray the writhing contortions of my hands and legs beneath the table, however, and when Martin Peters put us ahead twelve minutes from the end, I clapped a little too violently; I tried to compensate with ‘Come on Germany! Give us a game!’ but that seemed to strike the wrong note. The most testing moment, though, came in the last minute of normal time when Uwe Seeler fouled Jackie Charlton, and the pig-dog dolt of a Swiss referee, finally revealing his Nazi credentials, had the gall to penalise England, and then ignored Schnellinger’s blatant handball, allowing a Prussian swine named Weber to draw the game. I sat there applauding warmly, as a horde of fat, arrogant, sausage-eating Krauts capered around me, spilling beer and celebrating their racial superiority.

Much, much later. when I am back home and being treated for Post Traumatic Stress Disorder (PTSD). I will be enabled to see what was going on in my mind immediately after 11 August. I am still capable of operating mechanically as a soldier in these following days. But operating mechanically as a soldier is now all I am capable of. Martin says he is worried about me. He says I have the thousand-yard stare'. Of course, I cannot see this stare. But by now we both have more than an idea what it means. So, among all the soldiers here, this is nothing to be ashamed of. But as it really does just go with the territory we find ourselves in. it is just as equally not a badge of honour. Martin is seasoned enough to never even think this. but I know of young men back home, sitting in front of war films and war games, who idolise this condition as some kind of mark of a true warrior. But from where I sit, if indeed I do have this stare, this pathetically naive thinking is a crock of shit. Because only some pathetically naive soul who had never felt this nothingness would say something so fucking dumb. You are no longer human, with all those depths and highs and nuances of emotion that define you as a person. There is no feeling any more, because to feel any emotion would also be to beckon the overwhelming blackness from you. My mind has now locked all this down. And without any control of this self-defence mechanism my subconscious has operated. I do not feel any more. But when I close my eyes. I see the dead Taliban looking into this blackness. And I see the Afghan soldier's face staring into it, singing gently as he slips into another world. And I see Dave Hicks's face. shaking gently as he tries to stay awake in this one. With this, I lift myself up, sitting foetal and hugging my knees on my sleeping mat.

Christopher . . . are these from you?” she asked at lunch, careful to make her tone light as she placed the two picture-poems on the table. Christopher’s eyes fell to them, and he smiled. “Yes.” He didn’t ask if she liked them, and he didn’t seem embarrassed. Sarah was flustered, and somewhat surprised by Christopher’s easy confidence. Even so, her natural suspicion surfaced. “Why?” “Because,” he answered seriously, “you make a good subject. Your hair, for one, is like a shimmering waterfall. It’s so fair that it catches the light. It makes you seem like you have a halo about you. And your eyes—they’re such a pure color, not washed out at all, deep as the ocean. And your expression . . . intense and yet somehow detached, as if you see more of the world than the rest of us.” Flustered, she could think of no way to respond. Did he just say this stuff from the top of his head? Only her strict Vida control kept her from blushing. Meanwhile Nissa entered the cafeteria. She started to sit, then glanced from the pictures, to Christopher, to Sarah. “Should I go somewhere else?” Christopher nodded to a chair, answering easily, “Sit down. We aren’t exchanging dark secrets—yet.” Nissa flashed a teasing look to her brother as she took a seat. “As his sister, I feel the need to inform you, Sarah, that Christopher has been talking about you incessantly.” Christopher smiled, unembarrassed. “I suppose I might have been.’ “Especially your eyes—he never shuts up about your eyes,” Nissa confided, and this time Christopher shrugged. “They’re beautiful,” he said casually. “Beauty should be looked at, not ignored. I try to capture it on paper, but that’s really impossible with eyes, because they have a life no still portrait can capture.” Sarah’s voice was tied up so tightly she thought she might be able to speak again sometime next year. No one had ever talked about her—or to her—with such admiration.

The dominant literary mode of the twentieth century has been the fantastic. This may appear a surprising claim, which would not have seemed even remotely conceivable at the start of the century and which is bound to encounter fierce resistance even now. However, when the time comes to look back at the century, it seems very likely that future literary historians, detached from the squabbles of our present, will see as its most representative and distinctive works books like J.R.R. Tolkien’s The Lord of the Rings, and also George Orwell’s Nineteen Eighty-Four and Animal Farm, William Golding’s Lord of the Flies and The Inheritors, Kurt Vonnegut’s Slaughterhouse-Five and Cat’s Cradle, Ursula Le Guin’s The Left Hand of Darkness and The Dispossessed, Thomas Pynchon’s The Crying of Lot-49 and Gravity’s Rainbow. The list could readily be extended, back to the late nineteenth century with H.G. Wells’s The Island of Dr Moreau and The War of the Worlds, and up to writers currently active like Stephen R. Donaldson and George R.R. Martin. It could take in authors as different, not to say opposed, as Kingsley and Martin Amis, Anthony Burgess, Stephen King, Terry Pratchett, Don DeLillo, and Julian Barnes. By the end of the century, even authors deeply committed to the realist novel have often found themselves unable to resist the gravitational pull of the fantastic as a literary mode. This is not the same, one should note, as fantasy as a literary genre – of the authors listed above, only four besides Tolkien would find their works regularly placed on the ‘fantasy’ shelves of bookshops, and ‘the fantastic’ includes many genres besides fantasy: allegory and parable, fairy-tale, horror and science fiction, modern ghost-story and medieval romance. Nevertheless, the point remains. Those authors of the twentieth century who have spoken most powerfully to and for their contemporaries have for some reason found it necessary to use the metaphoric mode of fantasy, to write about worlds and creatures which we know do not exist, whether Tolkien’s ‘Middle-earth’, Orwell’s ‘Ingsoc’, the remote islands of Golding and Wells, or the Martians and Tralfa-madorians who burst into peaceful English or American suburbia in Wells and Vonnegut. A ready explanation for this phenomenon is of course that it represents a kind of literary disease, whose sufferers – the millions of readers of fantasy – should be scorned, pitied, or rehabilitated back to correct and proper taste. Commonly the disease is said to be ‘escapism’: readers and writers of fantasy are fleeing from reality. The problem with this is that so many of the originators of the later twentieth-century fantastic mode, including all four of those first mentioned above (Tolkien, Orwell, Golding, Vonnegut) are combat veterans, present at or at least deeply involved in the most traumatically significant events of the century, such as the Battle of the Somme (Tolkien), the bombing of Dresden (Vonnegut), the rise and early victory of fascism (Orwell). Nor can anyone say that they turned their backs on these events. Rather, they had to find some way of communicating and commenting on them. It is strange that this had, for some reason, in so many cases to involve fantasy as well as realism, but that is what has happened.