Elements Money Quotes

So she doesn’t like the rain,” said Gabriel. Nick smiled. “I kind of like the irony.”… Chris sighed. “No one likes the rain.” “You do,” said Nick. He flung the lighter back to his brother. Gabriel caught it. “Maybe we should put some money on it, see how long it takes Chris to get her wet.

Water: 35 liters, Carbon: 20 kg, Ammonia: 4 liters, Lime:1.5 kg, Phosphrus: 800 g, salt: 250g, saltpeter:100g, Sulfer: 80g, Fluorine: 7.5 g, iron: 5.6 g, Silicon: 3g, and 15 other elements in small quantities.... thats the total chemical makeup of the average adult body. Modern science knows all of this, but there has never been a single example of succesful human trasmutation. It's like there's some missing ingredient..... Scientists have been trying to find it for hundreds of years, pouring tons of money into research, and to this day they don't have a theory. For that matter, the elements found in a human being is all junk that you can buy in any market with a child's allowence. Humans are pretty cheaply made.

You bruised my ego, you see, and there’s just not enough money in the world to soothe my ego when it gets bruised

If the reason people invest is to make money, then in seeking advice they are asking others to tell them how to make money. That idea has some element of naïveté.

I used to murder people for money, but these days it’s more of a survival technique.

Hope. An emotion that always kept suckering me in, time after time, despite my supposed retirement from the assassin business. Hope. The one thing that always seemed to get me into more trouble than just killing people for money ever had. Ah, hope. Sometimes, I really hated it.

You do realize that the cost of that bracelet is within spitting distance of my going rate as an assassin, right?” “You mean your going rate back when you were actually killing people for money,” Finn said. “Or as I like to call them— the good ole days.

when the sky is as grey as this - impeccably grey, a denial, really of the very concept of colour - and the stooped millions lift their heads, it's hard to tell the air from the impurities in our human eyes, as if the sinking climbing paisley curlicues of grit were part of the element itself, rain, spores, tears, film, dirt. Perhaps, at such moments, the sky is no more then the sum of the dirt that lives in our human eyes.

At a party given by a billionaire on Shelter Island, Kurt Vonnegut informs his pal, Joseph Heller, that their host, a hedge fund manager, had made more money in a single day than Heller had earned from his wildly popular novel Catch-22 over its whole history. Heller responds, “Yes, but I have something he will never have … enough.” Enough. I was stunned by the simple eloquence of that word—stunned for two reasons: first, because I have been given so much in my own life and, second, because Joseph Heller couldn’t have been more accurate. For a critical element of our society, including many of the wealthiest and most powerful among us, there seems to be no limit today on what enough entails.

You are eccentric when you have enough money to not be considered crazy,

Money is like fire, an element as little troubled by moralising as earth, air, and water. Men can employ it as a tool or they can dance around it as if it were the incarnation of a god . . . It acquires its meaning from the uses to which it is put.

It so happens that at times your desires tend to disagree with the reality and this is due to the fact that you have not let the two elements complement each other.

Desire is what lends power to thought, it is that element that separates a wish or a day dream into reality, if properly directed.

People who will not turn a shovel full of dirt on the project nor contribute a pound of material, will collect more money from the United States than will the People who supply all the material and do all the work. This is the terrible thing about interest ...But here is the point: If the Nation can issue a dollar bond it can issue a dollar bill. The element that makes the bond good makes the bill good also. The difference between the bond and the bill is that the bond lets the money broker collect twice the amount of the bond and an additional 20%. Whereas the currency, the honest sort provided by the Constitution pays nobody but those who contribute in some useful way. It is absurd to say our Country can issue bonds and cannot issue currency. Both are promises to pay, but one fattens the usurer and the other helps the People. If the currency issued by the People were no good, then the bonds would be no good, either. It is a terrible situation when the Government, to insure the National Wealth, must go in debt and submit to ruinous interest charges at the hands of men who control the fictitious value of gold.

For wicked people to do evil requires money, and good people superstition. Combining these elements and we get organized religion, but to achieve the worst of all evil conflate politics to the compound and the tragedies are endless.

The battlefields of World War I established the importance of petroleum as an element of national power when the internal combustion machine overtook the horse and the coal-powered locomotive.

The root of addict in latin is the word addicere, which means religious devotion. It was an attribute of beginning monks. There is an element in the book [Infinite Jest] in which various people are living out something that I think is true, which is that we all worship. We all have a religious impulse. We can choose, to an extent, what we worship, but the myth that we worship nothing and give ourselves away to nothing, simply sets ourselves up to give ourselves away to something different. For instance, pleasure or drugs or the idea of having a lot of money, being able to buy nice stuff.

Slowness seems to be a key element in living a rich life. I don't mean rich in the sense of money. I mean rich in the ability to feel things as they're happening, to not constantly be thinking of the next thing.

Sound money is also an essential element of a free society as it provides for an effective bulwark against despotic government.

Things go wrong more often than they go right. Failure is actually a natural—even crucial—element of a healthy economy. And the people who are willing to acknowledge that fact can make a hell of a lot of money.

One of the greatest myths of addiction is that it’s interesting. There is a slight glamour in the beginning, a feeling of doing something wrong, of indulging in a weird world populated by ghosts who used to be struggling musicians but don’t make music anymore, or writers who never write. And then your whole life is getting high and being numb, and there’s absolutely no reason to leave your bed except to get more money. Your life becomes a triangle of elemental needs: get money, get drugs, get home.

The irrationality consists in the fact that labour as the value-forming element cannot itself possess any value, and so a certain quantity of labour cannot have a value that is expressed in its price, in its equivalence with a certain definite quantity of money.

I prefer not to starve, to live by the practice of medicine, which combines the best features of both science and philosophy with that imponderable and enlightening element, disease, unknown in its normality to either. But, like Pasteur, when he was young, or anyone else who has something to do, I wish I had more money for my literary experiments.” William Carlos Williams, c. 1931

the city in the late nineteenth and the early twentieth centuries in America could be an alluring place; but it also often was, for persons without brains or money or simply good luck, a crucible in which the superficial elements of personality and civilization were quickly burned away, to reveal the animal underneath. As

The truth was that I didn’t know how I felt about my long-lost baby sister being in Ashland, much less the fact that she was a cop. A good one, at that. Somebody who actually tried to help people, who wanted to make a difference in a city as dirty and corrupt as Ashland—while I’d spent my entire adult life killing people for money. The idea that we shared the same DNA boggled the mind. Guess there was something to that nurture stuff after all.

He upended the conventional wisdom on altruism by introducing new elements to a clever lab experiment to make it look a bit more like the real world. If your only option in the lab is to give away some money, you probably will. But in the real world, that is rarely your only option. The final version of his experiment, with the envelope-stuffing, was perhaps most compelling. It suggests that when a person comes into some money honestly and believes that another person has done the same, she neither gives away what she earned nor takes what doesn’t belong to her.

For wicked people to do evil requires money, and good people superstition. Combining these elements gives us organized religion, but to achieve the worst of all evil conflate politics to the compound and the tragedies are endless.

Since elements of productive capital are constantly being withdrawn from the market and all that is put into the market is an equivalent in money, the effective demand rises, without this in itself providing any element of supply.

Where are the people today who will respond to the call of Christ? Have we become so accustomed to “cheap grace” that we instinctively shy away from more demanding calls to obedience? “Cheap grace is grace without discipleship, grace without the cross.”4 Why has the giving of money, for example, been unquestionably recognized as an element in Christian devotion and fasting so disputed? Certainly we have as much, if not more, evidence from the Bible for fasting as we have for giving. Perhaps in our affluent society fasting involves a far larger sacrifice than the giving of money.

For the capitalist who has others to work for him, buying and selling is a major function. Since he appropriates the product of many people, on a larger social scale, so he has also to sell on such a scale, and later to transform money back again into the elements of production. Now, as before, the time taken up with buying and selling creates no value.

Southerners. Such literate, civilized folk, such charm and cleverness and passion for living, such genuine interest in people, all people, high and low, white and black, and yet how often it had come to, came to, was still coming to vicious incomprehension, usually over race but other things too - religion, class, money. How often the lowest elements had burst out of the shadows and hollers, guns and torches blazing, galloping past the educated and tolerant as nightriders, how often the despicable had run riot over the better Christian ideals... how often cities had burned, people had been strung up in trees, atrocities had been permitted to occur and then, in the seeking of justice for those outrages, how slippery justice had proven, how delayed its triumph. Oh you expect such easily obtained violence in the Balkans or among Asian or African tribal peoples centuries-deep in blood feuds, but how was there such brutality and wickedness in this place of church and good intention, a place of immense friendliness and charity and fondness for the rituals of family and socializing, amid the nation's best cooking and best music... how could one place contain the other place?

Contrasts The windows of my poetry are wide open on the boulevards and in the shop windows Shine The precious stones of light Listen to the violins of the limousines and the xylophones of the linotypes The sketcher washes with the hand-towel of the sky All is color spots And the hats of the women passing by are comets in the conflagration of the evening Unity There's no more unity All the clocks now read midnight after being set back ten minutes There's no more time. There's no more money. In the Chamber They are spoiling the marvelous elements of raw material ("Contrasts")

The sad part is that a place’s popularity can actually destroy the elements that contribute to happiness. The more we flock to high-status cities for the good life—money, opportunity, novelty—the more crowded, expensive, polluted, and congested those places become. The result? Surveys show that rich, high-status states in the United States are among the least happy in the country.

Once I started trying to give positive reviews, though, I began to understand how much happiness I took from the joyous ones in my life---and how much effort it must take for them to be consistently good=tempered and positive. It is easy to be heavy; hard to be light. We nonjoyous types suck energy and cheer from the joyous ones; we rely on them to buoy us with their good spirit and to cushion our agitation and anxiety. At the same time, because of a dark element in human nature, we're sometimes provoked to try to shake the enthusiastic, cheery folk out of their fog of illusion---to make them see that the play was stupid, the money was wasted, the meeting was pointless. Instead of shielding their joy, we blast it.

Every walk to the woods is a religious rite, every bath in the stream is a saving ordinance. Communion service is at all hours, and the bread and wine are from the heart and marrow of Mother Earth. To find the universal elements enough; to find the air and the water exhilarating; to be refreshed by a morning walk or an evening saunter...to be thrilled by the stars at night; to be elated over a bird’s nest or a wildflower in spring— these are some of the rewards of the simple life. The most precious things of life are near at hand, without money and without price. Each of you has the whole wealth of the universe at your very door. All that I ever had, and still have, may be yours by stretching forth your hand and taking it.

Today, rather than a democracy we have a plutocracy (rule by moneyed interests) in which some of the formal elements of democracy nonetheless remain. Needless to say a real democracy ... is impossible where income, wealth, and power are concentrated and where inequality is growing, that is, in the normal ways of things under capitalism

Potential stakeholders usually rely upon governance elements prior to investing their time, talent, and/or money.

There's no justice for the poor man. Money buys justice, and I have no doubt there's a great deal of money in that man's pockets to buy the finest judge on the bench.

The central element in the economic problem of money is the objective exchange-value of money, popularly called its purchasing power.

Easy money nourished the fantasy element in his existence, guaranteed the continued unreality, and at the same time food in the fridge and on the table.

They had all designed lives that provided them with three common elements: money, meaning, and variety—in the amounts that were right for them.

The basic principle of structural analysis, I was explaining, is that the terms of a symbolic system do not stand in isolation—they are not to be thought of in terms of what they 'stand for,' but are defined by their relations to each other. One has to first define the field, and then look for elements in that field that are systematic inversions of each other. Take vampires. First you place them: vampires are stock figures in American horror movies. American horror movies constitute a kind of cosmology, a universe unto themselves. Then you ask: what, within this cosmos, is the opposite of a vampire? The answer is obvious. The opposite of a vampire is a werewolf. On one level they are the same: they are both monsters that can bite you and, biting you, turn you, too, into one of their own kind. In most other ways each is an exact inversion of the other. Vampires are rich. They are typically aristocrats. Werewolves are always poor. Vampires are fixed in space: they have castles or crypts that they have to retreat to during the daytime; werewolves are usually homeless derelicts, travelers, or otherwise on the run. Vampires control other creatures (bats, wolves, humans that they hypnotize or render thralls). Werewolves can't control themselves. Yet—and this is really the clincher in this case—each can be destroyed only by its own negation: vampires, by a stake, a simple sharpened stick that peasants use to construct fences; werewolves, by a silver bullet, something literally made from money.

Sadly, many people spend their entire lives focusing on the wrong questions. They may pursue money, when they really want happiness. They may pursue the respect of people whose favor is really not worthy of being sought.

My mother believed in God's will for many years. It was af if she had turned on a celestial faucet and goodness kept pouring out. She said it was faith that kept all these good things coming our way, only I thought she said "fate" because she couldn't pronounce the "th" sound in "faith". And later I discovered that maybe it was fate all along, that faith was just an illusion that somehow you're in control. I found out the most I could have was hope, and with that I wasn't denying any possibility, good or bad. I was just saying, If there is a choice, dear God or whatever you are, here's where the odds should be placed. I remember the day I started thinking this, it was such a revelation to me. It was the day my mother lost her faith in God. She found that things of unquestioned certainty could never be trusted again. We had gone to the beach, to a secluded spot south of the city near Devil's Slide. My father had read in Sunset magazine that this was a good place to catch ocean perch. And although my father was not a fisherman but a pharmacist's assistant who had once been a doctor in China, he believed in his nenkan, his ability to do anything he put his mind to. My mother believed she had nenkan to cook anything my father had a mind to catch. It was this belief in their nenkan that had brought my parents to America. It had enabled them to have seven children and buy a house in Sunset district with very little money. It had given them the confidence to believe their luck would never run out, that God was on their side, that house gods had only benevolent things to report and our ancestors were pleased, that lifetime warranties meant our lucky streak would never break, that all the elements were now in balance, the right amount of wind and water.

The work I do is not exactly respectable. But I want to explain how it works without any of the negatives associated with my infamous clients. I’ll show how I manipulated the media for a good cause. A friend of mine recently used some of my advice on trading up the chain for the benefit of the charity he runs. This friend needed to raise money to cover the costs of a community art project, and chose to do it through Kickstarter, the crowdsourced fund-raising platform. With just a few days’ work, he turned an obscure cause into a popular Internet meme and raised nearly ten thousand dollars to expand the charity internationally. Following my instructions, he made a YouTube video for the Kickstarter page showing off his charity’s work. Not a video of the charity’s best work, or even its most important work, but the work that exaggerated certain elements aimed at helping the video spread. (In this case, two or three examples in exotic locations that actually had the least amount of community benefit.) Next, he wrote a short article for a small local blog in Brooklyn and embedded the video. This site was chosen because its stories were often used or picked up by the New York section of the Huffington Post. As expected, the Huffington Post did bite, and ultimately featured the story as local news in both New York City and Los Angeles. Following my advice, he sent an e-mail from a fake address with these links to a reporter at CBS in Los Angeles, who then did a television piece on it—using mostly clips from my friend’s heavily edited video. In anticipation of all of this he’d been active on a channel of the social news site Reddit (where users vote on stories and topics they like) during the weeks leading up to his campaign launch in order to build up some connections on the site. When the CBS News piece came out and the video was up, he was ready to post it all on Reddit. It made the front page almost immediately. This score on Reddit (now bolstered by other press as well) put the story on the radar of what I call the major “cool stuff” blogs—sites like BoingBoing, Laughing Squid, FFFFOUND!, and others—since they get post ideas from Reddit. From this final burst of coverage, money began pouring in, as did volunteers, recognition, and new ideas. With no advertising budget, no publicist, and no experience, his little video did nearly a half million views, and funded his project for the next two years. It went from nothing to something. This may have all been for charity, but it still raises a critical question: What exactly happened? How was it so easy for him to manipulate the media, even for a good cause? He turned one exaggerated amateur video into a news story that was written about independently by dozens of outlets in dozens of markets and did millions of media impressions. It even registered nationally. He had created and then manipulated this attention entirely by himself.

thanks in part to the security force Kincaid paid to watch over the Delta Queen and surrounding parking lots. After all, it just wouldn’t do for someone to get mugged before he could board the riverboat and lose his money in the casino.

One of the conditions of citizenship is not to think too much about money, and the only way not to think about money is to have a great deal of it.” “You might as well say that the only way not to think about air is to have enough to breathe. That is true enough in a sense; but your lungs are thinking about the air, if you are not. And so it is with your rich people—they may not be thinking of money, but they’re breathing it all the while; take them into another element and see how they squirm and gasp!

The simple exchange of legal tender for goods and services--was there anything more elemental, yet more beautiful? Money. No matter what anyone said, it was the answer to everything. When it came down to it, there was no human interaction that wasn't, at its core, a transaction.

Money is a byproduct of adding value and doing good for others. Focus on being great at what you do. Dedicate yourself to offering others all you can to make their lives better. Be truly outstanding in every element of your professional and your personal life. The money will follow...

As every American boy and girl learns, there was a strong element of religious fanaticism involved in the founding of the United States. The Puritans, a group of committed English Christians, did not travel across the Atlantic to make money for England. They sought a place for a purer, more disciplined version of the Calvinist society they wanted to build. One way to put this is that they wanted religious freedom. Another is that they wanted a society that was even more homogeneous, fundamentalist, and theocratic than the one that existed in seventeenth-century Europe.1

One of the problems with a 529 plan is that you must give up an element of control. The best 529 plans available, and my second choice to an ESA, is a “flexible” plan. This type of plan allows you to move your investment around periodically within a certain family of funds. A family of funds is a brand name of mutual fund. You could pick from virtually any mutual fund in the American Funds Group or Vanguard or Fidelity. You are stuck in one brand, but you can choose the type of fund, the amount in each, and move it around if you want. This is the only type of 529 I recommend.

The human ripples of pain are still heartbreaking when made visible to us now. Our friend Agnolo the Fat wrote: “Father abandoned child, wife husband, one brother another; for this illness seemed to strike through the breath and sight. And so they died. And none could be found to bury the dead for money or friendship. Members of a household brought their dead to a ditch as best they could, without priest, without divine offices.” The essence of that account is of an epidemic destroying the very bonds of human society. When was the last time the developed world experienced such a rapid descent into a microbial hell? And if parents abandoning children wasn’t destabilizing enough, other support elements in society were shattered by the justifiable fear of the pestilence. The natural human inclination to seek companionship and support from one’s neighbors was short-circuited. No one wanted to catch whatever was killing everybody. In an era when people congregating together was so much more important than it is in our modern, so-called connected world, people kept their distance from one another, creating one of the silent tragedies of this plague: that they had to suffer virtually alone.

At last there is an unknown element back in my life. This is how it used to be. This is how I used to do things before the eighties and jobs and money and careers and Thatcher and marriage and mortgages. I was spontaneous, free, even reckless. Things often didn’t work out, but I felt alive. Painfully alive. For the last few years I’ve been feeling painfully dead. That drive, that lust for life that everyone expects you to have after surviving cancer, well it took ten years to arrive, but here it is. I don’t care what anyone thinks of me any more, I’m going to live life to the full, starting with New York.

One element, however, tends to go flagrantly missing in even the most vivid conspiracy theories about the banking system, let alone in official accounts: that is, the role of war and military power. There's a reason why the wizard has such a strange capacity to create money out of nothing. Behind him, there's a man with a gun.

Unmistakably behind Native Son, although in no way detracting from Wright’s personal achievement in creating the novel, is the tradition of naturalism, especially urban naturalism, in American writing as epitomized before Wright by novelists such as Frank Norris, Stephen Crane, Jack London, Theodore Dreiser, and James T. Farrell. To such writers, the city in the late nineteenth and the early twentieth centuries in America could be an alluring place; but it also often was, for persons without brains or money or simply good luck, a crucible in which the superficial elements of personality and civilization were quickly burned away, to reveal the animal underneath.

You might as well say that the only way not to think about air is to have enough to breathe. That is true enough in a sense, but your lungs are thinking about the air if you are not. And so it is with your rich people: they may not be thinking of money, but they’re breathing it all the while; take them into another element and see how they squirm and gasp!

To expect to continue controlling the use of money and the ministry overseas from our foreign-based mission board is an extension of colonialism. It adds an unbiblical element, which only humiliates and weakens the national missionaries in the long run. Christians need to learn that they are not giving their money to national workers, but God's money to His work overseas.

The final element is execution. The only way a strategy can get implemented is if we dedicate resources to it. Good intentions are not enough—you’re not implementing the strategy that you intend if you don’t spend your time, your money, and your talent in a way that is consistent with your intentions. In your life, there are going to be constant demands for your time and attention. How are you going to decide which of those demands gets resources? The trap many people fall into is to allocate their time to whoever screams loudest, and their talent to whatever offers them the fastest reward. That’s a dangerous way to build a strategy. All of these factors—priorities, balancing plans with opportunities, and allocating your resources—combine to create your strategy.

And although my father was not a fisherman but a pharmacist's assistant who had once been a doctor in China, he believed in his nengkan, his ability to do anything he put his mind to. My mother believed she had nengkan to cook anything my father had a mind to catch. It was this belief in their nengkan that had brought my parents to America. It had enabled them to have seven children and buy a house in the Sunset district with very little money. It had given them the confidence to believe their luck would never run out, that God was on their side, that the house gods had only benevolent things to report and our ancestors were pleased, that lifetime warranties meant our lucky streak would never break, that all the elements were in balance, the right amount of wind and water.

Entrepreneurs are everywhere. You don’t have to work in a garage to be in a startup. The concept of entrepreneurship includes anyone who works within my definition of a startup: a human institution designed to create new products and services under conditions of extreme uncertainty. That means entrepreneurs are everywhere and the Lean Startup approach can work in any size company, even a very large enterprise, in any sector or industry. 2. Entrepreneurship is management. A startup is an institution, not just a product, and so it requires a new kind of management specifically geared to its context of extreme uncertainty. In fact, as I will argue later, I believe “entrepreneur” should be considered a job title in all modern companies that depend on innovation for their future growth. 3. Validated learning. Startups exist not just to make stuff, make money, or even serve customers. They exist to learn how to build a sustainable business. This learning can be validated scientifically by running frequent experiments that allow entrepreneurs to test each element of their vision. 4. Build-Measure-Learn. The fundamental activity of a startup is to turn ideas into products, measure how customers respond, and then learn whether to pivot or persevere. All successful startup processes should be geared to accelerate that feedback loop. 5. Innovation accounting. To improve entrepreneurial outcomes and hold innovators accountable, we need to focus on the boring stuff: how to measure progress, how to set up milestones, and how to prioritize work. This requires a new kind of accounting designed for startups—and the people who hold them accountable.

Sadly, many people spend their entire lives focusing on the wrong questions. They may pursue money, when they really want happiness. They may pursue the respect of people whose favor is really not worthy of being sought. So before you succumb to the temptation to immediately spring to work on the answer, always stop and first ask, “What’s the real question here?” Often the question that seems obvious may not be the question that leads to effective action.

Let me tell you one story to illustrate what I mean. I remember a woman who was a spiritist, and even a medium, a paid medium employed by a spiritist society. She used to go every Sunday evening to a spiritist meeting and was paid three guineas for acting as a medium. This was during the thirties, and that was quite a large sum of money for a lower middle-class woman. She was ill one Sunday and could not go to keep her appointment. She was sitting in her house and she saw people passing by on their way to the church where I happened to be ministering in South Wales. Something made her feel a desire to know what those people had, and so she decided to go to the service, and did. She came ever afterwards until she died, and became a very fine Christian. One day I asked her what she had felt on that first visit, and this is what she said to me; and this is the point I am illustrating. She said, 'The moment I entered your chapel and sat down on a seat amongst the people I was conscious of a power. I was conscious of the same sort of power as I was accustomed to in our spiritist meetings, but there was one big difference; I had a feeling that the power in your chapel was a clean power.' The point I am making is simply this, that she was aware of a power. This is this mysterious element. It is the presence of the Spirit in the heart of God's children, God's people, and an outsider becomes aware of this. This is something you can never get if you just sit and read a book on your own. The Spirit can use a book, I know, but because of the very constitution of man's nature -our gregarious character, and the way in which we lean on one another, and are helped by one another even unconsciously- this is a most important factor. That is so in a natural sense, but when the Spirit is present, it is still more so. I am not advocating a mob or a mass psychology which I regard as extremely dangerous, particularly when it is worked up. All I am contending for is that when you enter a church, a society, a company of God' s people, there is a factor which immediately comes into operation, which is reinforced still more by the preacher expounding the Word in the pulpit; and that is why preaching can never be replaced by either reading or by watching television or anyone of these other activities.

Gold offers adversaries significant benefits in a world of U.S.-imposed dollar-based sanctions. Gold is physical, not digital, so it cannot be hacked or frozen. Gold is easy to transport by air to settle the balance of payments or other transactions between nations. Gold flows cannot be interdicted at SWIFT or FedWire. Gold is fungible and nontraceable (it is an element, atomic number 79), so its provenance cannot be ascertained. The United States is unprepared for this

My vocation in life is to wonder about at the nature of the universe. This leads me into philosophy, psychology, religion, and mysticism, not only as subjects to be discussed but also as things to be experienced, and thus I make an at least tacit claim to be a philosopher and a mystic. Some people, therefore, expect me to be their guru or messiah or exemplar, and are extremely disconcerted when they discover my “wayward spirit” or element of irreducible rascality, and say to their friends, “How could he possibly be a genuine mystic and be so addicted to nicotine and alcohol?” Or have occasional shudders of anxiety? Or be sexually interested in women? Or lack enthusiasm for physical exercise? Or have any need for money? Such people have in mind an idealized vision of the mystic as a person wholly free from fear and attachment, who sees within and without, and on all sides, only the translucent forms of a single divine energy which is everlasting love and delight, as which and from which he effortlessly radiates peace, charity, and joy. What an enviable situation! We, too, would like to be one of those, but as we start to meditate and look into ourselves we find mostly a quaking and palpitating mess of anxiety which lusts and loathes, needs love and attention, and lives in terror of death putting an end to its misery. So we despise that mess, and look for ways of controlling it and putting “how the true mystic feels” in its place, not realizing that this ambition is simply one of the lusts of the quaking mess, and that this, in turn, is a natural form of the universe like rain and frost, slugs and snails, flies and disease. When the “true mystic” sees flies and disease as translucent forms of the divine, that does not abolish them. I—making no hard-and-fast distinction between inner and outer experience—see my quaking mess as a form of the divine, and that doesn’t abolish it either. But at least I can live with it.

It is obvious that politics would gain much in prestige if the money-raising campaign were conducted candidly and publicly, like the campaigns for the war funds. Charity drives might be made excellent models for political funds drives. The elimination of the little black bag element in politics would raise the entire prestige of politics in America, and the public interest would be infinitely greater if the actual participation occurred earlier and more constructively in the campaign.

For this boy destined to be the world’s greatest heir, money was so omnipresent as to be invisible—something “there, like air or food or any other element,” he later said—yet it was never easily attainable.11 As if he were a poor, rural boy, he earned pocket change by mending vases and broken fountain pens or by sharpening pencils. Aware of the rich children spoiled by their parents, Senior seized every opportunity to teach his son the value of money. Once, while Rockefeller was being shaved at Forest Hill, Junior entered with a plan to give away his Sunday-school money in one lump sum, for a fixed period, and be done with it. “Let’s figure it out first,” Rockefeller advised and made Junior run through calculations that showed he would lose eleven cents interest while the Sunday school gained nothing in return. Afterward, Rockefeller told his barber, “I don’t care about the boy giving his money in that way. I want him to give it. But I also want him to learn the lesson of being careful of the little things.

As Genevieve Behrend put it, “Train yourself in the practice of deliberately picturing your desire, and carefully examine the picture.” Ask yourself, do you have a really clear picture of what you want? Is it a beautiful picture on the screen of your mind? Have you examined the picture to see if it contains all the elements that are important to you? When you turn that picture over to this side of your mind, you start to get emotionally involved. If it’s not clear here, it won’t be clear in the manifestation.

Our capitalist elites have used propaganda, money, and the marginalizing of their critics to erase the first three of philosopher John Locke’s elements of the perfect state: liberty, equality, and freedom. They exclusively empower the fourth, property. Liberty and freedom in the corporate state mean the liberty and freedom of corporations and the rich to exploit and pillage without government interference or regulatory oversight. And the single most important characteristic of government is its willingness to use force, at home and abroad, to protect the interests of the property classes. This abject surrender of the state to the rich is illustrated in the 2017 tax code and the dismantling of environmental regulations. This degradation of basic democratic ideals—evidenced when the Supreme Court refuses to curb wholesale government surveillance of the public or defines pouring unlimited dark money into political campaigns as a form of free speech and the right to petition the government—means the society defines itself by virtues that are dead.

Stepan Arkadyevitch had not chosen his political opinions or his views; these political opinions and views had come to him of themselves, just as he did not choose the shapes of his hat and coat, but simply took those that were being worn. And for him, living in a certain society—owing to the need, ordinarily developed at years of discretion, for some degree of mental activity—to have views was just as indispensable as to have a hat. If there was a reason for his preferring liberal to conservative views, which were held also by many of his circle, it arose not from his considering liberalism more rational, but from its being in closer accordance with his manner of life. The liberal party said that in Russia everything is wrong, and certainly Stepan Arkadyevitch had many debts and was decidedly short of money. The liberal party said that marriage is an institution quite out of date, and that it needs reconstruction; and family life certainly afforded Stepan Arkadyevitch little gratification, and forced him into lying and hypocrisy, which was so repulsive to his nature. The liberal party said, or rather allowed it to be understood, that religion is only a curb to keep in check the barbarous classes of the people; and Stepan Arkadyevitch could not get through even a short service without his legs aching from standing up, and could never make out what was the object of all the terrible and high-flown language about another world when life might be so very amusing in this world. And with all this, Stepan Arkadyevitch, who liked a joke, was fond of puzzling a plain man by saying that if he prided himself on his origin, he ought not to stop at Rurik and disown the first founder of his family—the monkey. And so Liberalism had become a habit of Stepan Arkadyevitch's, and he liked his newspaper, as he did his cigar after dinner, for the slight fog it diffused in his brain. He read the leading article, in which it was maintained that it was quite senseless in our day to raise an outcry that radicalism was threatening to swallow up all conservative elements, and that the government ought to take measures to crush the revolutionary hydra; that, on the contrary, "in our opinion the danger lies not in that fantastic revolutionary hydra, but in the obstinacy of traditionalism clogging progress," etc., etc. He read another article, too, a financial one, which alluded to Bentham and Mill, and dropped some innuendoes reflecting on the ministry. With his characteristic quickwittedness he caught the drift of each innuendo, divined whence it came, at whom and on what ground it was aimed, and that afforded him, as it always did, a certain satisfaction. But today that satisfaction was embittered by Matrona Philimonovna's advice and the unsatisfactory state of the household. He read, too, that Count Beist was rumored to have left for Wiesbaden, and that one need have no more gray hair, and of the sale of a light carriage, and of a young person seeking a situation; but these items of information did not give him, as usual, a quiet, ironical gratification. Having finished the paper, a second cup of coffee and a roll and butter, he got up, shaking the crumbs of the roll off his waistcoat; and, squaring his broad chest, he smiled joyously: not because there was anything particularly agreeable in his mind—the joyous smile was evoked by a good digestion.

I long for a richer life with him. I know it's possible. People out there are living richer lives. Couples are making moussaka together while the Oscar Peterson channel plays on Pandora. They're shopping at farmers' markets. Of course they're shopping very slowly (slowness seems to be a key element in living a rich life),visiting all the stalls, sampling stone fruit, sniffing herbs,sitting on a stoop eating vegan scones. I don't mean rich in the sense of money. I mean rich in the ability to feel things as they're happening, to not constantly be thinking of the next thing.

The truth was that history—and in Indochina we were on the wrong side of it—was a hard taskmaster and from the early to the middle sixties, when we were making those fateful decisions, we had almost no choices left. Our options had been steadily closing down since 1946, when the French Indochina War began. That was when we had the most options, and the greatest element of choice. But we had granted, however reluctantly, the French the right to return and impose their will on the Vietnamese by force; and by 1950, caught up increasingly in our own global vision of anti-Communism, we chose not to see this war as primarily a colonial/anticolonial war, and we had begun to underwrite most of the French costs. Where our money went our rhetoric soon followed. We adjusted our public statements, and much of our journalism, to make it seem as if this was a war of Communists against anti-Communists, instead, as the people of Vietnam might have seen it, a war of a colonial power against an indigenous nationalist force. By the time the Kennedy-Johnson team arrived and started talking about all their options, like it or not (and they did not even want to think about it) they had in fact almost no options at all.

What is the difference between a gangster pulling out a gun and demanding you give him a thousand dollars of “protection money,” and that same gangster pulling out a gun and demanding you provide him with a thousand-dollar “loan”? In most ways, obviously, there is no difference. But in certain ways there is As in the case of the U.S. debt to Korea or Japan, were the balance of power at any point to shift, were America to lose its military supremacy, were the gangster to lose his henchmen, that “loan” might start being treated very differently. It might become a genuine liability. But the crucial element would still seem to be the gun.

The City, Netherton had heard Lowbeer say, explaining the "klept" to Flynne, had long been, and well prior to the jackpot, a unique species of semi-autonomous crypto-state, the single least democratic element of elected British government. It was this singular status, according to Lowbeer, that had allowed it to ride out the eventual collapse of democracy. That, and its core expertise in laundering money, had brought it into a mutually beneficial synergy with the émigré oligarch community, dominated by Russians, who had themselves first been attracted to London by the City’s meta-criminal financial arcana, plus the lavish culture of personal amenities for those requiring same.

The older theories, which started from an erroneous conception of the social demand for money, could never arrive at a solution of this problem. Their sole contribution is limited to paraphrases of the proposition that an increase in the stock of money at the disposal of the community while the demand for it rClnains the same decreases the objective exchange-value of money, and that an increase of the demand with a constant available stock has the contrary effect, and so on. By a flash of genius, the formulators of the Quantity Theory had already recognized this. We cannot by any means call it an advance when the formula giving the amount of the demand for money (Volume of Transactions + Velocity of Circulation) was reduced to its elements.

About a block away from them there lived another Lithuanian family, consisting of an elderly widow and one grown son; their name was Majauszkis, and our friends struck up an acquaintance with them before long. One evening they came over for a visit, and naturally the first subject upon which the conversation turned was the neighborhood and its history; and then Grandmother Majauszkiene, as the old lady was called, proceeded to recite to them a string of horrors that fairly froze their blood. She was a wrinkled-up and wizened personage--she must have been eighty--and as she mumbled the grim story through her toothless gums, she seemed a very old witch to them. Grandmother Majauszkiene had lived in the midst of misfortune so long that it had come to be her element, and she talked about starvation, sickness, and death as other people might about weddings and holidays. The thing came gradually. In the first place as to the house they had bought, it was not new at all, as they had supposed; it was about fifteen years old, and there was nothing new upon it but the paint, which was so bad that it needed to be put on new every year or two. The house was one of a whole row that was built by a company which existed to make money by swindling poor people. The family had paid fifteen hundred dollars for it, and it had not cost the builders five hundred, when it was new. Grandmother Majauszkiene knew that because her son belonged to a political organization with a contractor who put up exactly such houses. They used the very flimsiest and cheapest material; they built the houses a dozen at a time, and they cared about nothing at all except the outside shine. The family could take her word as to the trouble they would have, for she had been through it all--she and her son had bought their house in exactly the same way. They had fooled the company, however, for her son was a skilled man, who made as high as a hundred dollars a month, and as he had had sense enough not to marry, they had been able to pay for the house. Grandmother Majauszkiene saw that her friends were puzzled at this remark; they did not quite see how paying for the house was "fooling the company." Evidently they were very inexperienced. Cheap as the houses were, they were sold with the idea that the people who bought them would not be able to pay for them. When they failed--if it were only by a single month--they would lose the house and all that they had paid on it, and then the company would sell it over again. And did they often get a chance to do that? Dieve! (Grandmother Majauszkiene raised her hands.) They did it--how often no one could say, but certainly more than half of the time. They might ask any one who knew anything at all about Packingtown as to that; she had been living here ever since this house was built, and she could tell them all about it. And had it ever been sold before? Susimilkie! Why, since it had been built, no less than four families that their informant could name had tried to buy it and failed.

{From Luther Burbank's funeral. He was loved until he revealed he was an atheist, then he began to receive death threats. He tried to amiably answer them all, leading to his death} It is impossible to estimate the wealth he has created. It has been generously given to the world. Unlike inventors, in other fields, no patent rights were given him, nor did he seek a monopoly in what he created. Had that been the case, Luther Burbank would have been perhaps the world's richest man. But the world is richer because of him. In this he found joy that no amount of money could give. And so we meet him here today, not in death, but in the only immortal life we positively know--his good deeds, his kindly, simple, life of constructive work and loving service to the whole wide world. These things cannot die. They are cumulative, and the work he has done shall be as nothing to its continuation in the only immortality this brave, unselfish man ever sought, or asked to know. As great as were his contributions to the material wealth of this planet, the ages yet to come, that shall better understand him, will give first place in judging the importance of his work to what he has done for the betterment of human plants and the strength they shall gain, through his courage, to conquer the tares, the thistles and the weeds. Then no more shall we have a mythical God that smells of brimstone and fire; that confuses hate with love; a God that binds up the minds of little children, as other heathen bind up their feet--little children equally helpless to defend their precious right to think and choose and not be chained from the dawn of childhood to the dogmas of the dead. Luther Burbank will rank with the great leaders who have driven heathenish gods back into darkness, forever from this earth. In the orthodox threat of eternal punishment for sin--which he knew was often synonymous with yielding up all liberty and freedom--and in its promise of an immortality, often held out for the sacrifice of all that was dear to life, the right to think, the right to one's mind, the right to choose, he saw nothing but cowardice. He shrank from such ways of thought as a flower from the icy blasts of death. As shown by his work in life, contributing billions of wealth to humanity, with no more return than the maintenance of his own breadline, he was too humble, too unselfish, to be cajoled with dogmatic promises of rewards as a sort of heavenly bribe for righteous conduct here. He knew that the man who fearlessly stands for the right, regardless of the threat of punishment or the promise of reward, was the real man. Rather was he willing to accept eternal sleep, in returning to the elements from whence he came, for in his lexicon change was life. Here he was content to mingle as a part of the whole, as the raindrop from the sea performs its sacred service in watering the land to which it is assigned, that two blades may grow instead of one, and then, its mission ended, goes back to the ocean from whence it came. With such service, with such a life as gardener to the lilies of the field, in his return to the bosoms of infinity, he has not lost himself. There he has found himself, is a part of the cosmic sea of eternal force, eternal energy. And thus he lived and always will live. Thomas Edison, who believes very much as Burbank, once discussed with me immortality. He pointed to the electric light, his invention, saying: 'There lives Tom Edison.' So Luther Burbank lives. He lives forever in the myriad fields of strengthened grain, in the new forms of fruits and flowers, plants, vines, and trees, and above all, the newly watered gardens of the human mind, from whence shall spring human freedom that shall drive out false and brutal gods. The gods are toppling from their thrones. They go before the laughter and the joy of the new childhood of the race, unshackled and unafraid.

But I’m honestly not sure at this late hour of my life, Natalie, whether human nature is happier under tyranny, with its fixed codes, its terrorized quiet, its simple duties, or amid the dilemmas and disorders of freedom. Byzantium lasted a thousand years. It’s doubtful whether America will last two hundred. I’ve lived more than ten years in a Fascist country, and I’ve been more at peace than I ever was in the money-chasing hurly-burly back home. I really fear an American 1918, Natalie. I fear a sudden falling apart of those unloving elements held together by the common pursuit of money. I foresee horrors in defeat, amid abandoned skyscrapers and grass-grown highways, that will eclipse the Civil War! A blood bath with region against region, race against race, every man’s hand against his brother, and all hands against the Jews.

DETECTIVE FRANK GEYER WAS A big man with a pleasant, earnest face, a large walrus mustache, and a new gravity in his gaze and demeanor. He was one of Philadelphia’s top detectives and had been a member of the force for twenty years, during which time he had investigated some two hundred killings. He knew murder and its unchanging templates. Husbands killed wives, wives killed husbands, and the poor killed one another, always for the usual motives of money, jealousy, passion, and love. Rarely did a murder involve the mysterious elements of dime novels and mystery stories. From the start, however, Geyer’s current assignment—it was now June 1895—had veered from the ordinary. One unusual aspect was that the suspect already was in custody, arrested seven months earlier for insurance fraud and now incarcerated in Philadelphia’s Moyamensing Prison

She let herself be had. With two women in the room behind her and her staff wandering the halls, she relaxed into his hold and returned his kiss. He tasted of the tea, of the sweetness of sugar; he tasted like a very bad idea that she would soon regret, but not now. Never now, while he kissed her yet. His hand skimmed down her body, shaping her breast. She opened her eyes and discovered him watching her, so blue his eyes were, and his palm over her stiffening nipple suddenly seemed to carry a message, too. The audacity of his touch, paired with the frank boldness of his look, made her laugh from sheer delight. She felt him grin against her mouth. His hand slipped farther yet, seizing her by the waist and pulling her more solidly against him. Her joints felt like melting waxworks, incapable of supporting her. She flung her arms around him and let him have all of her weight—and hit the wall harder yet as he stepped straight into her. Now she was doubly pinned, the tight, taut planes of his body as unyielding as the plaster behind her. Again he kissed her, harder yet, as though trying to convince her of something. What? What was the aim of his persuasion? She kissed him back eagerly, for did he not see? She was already convinced. She found his hair, soft and a touch too long, where it brushed against his collar. The skin beneath was hot and smooth. Her palm wrapped around his nape, and as she gripped him, she shuddered. This need felt elemental. Like hunger or thirst. From the entry hall far below came the sound of voices. They froze. Her eyes snapped open. His were so very, very blue. Someone would see them. They stood in plain view. His face turned into her neck. She heard, felt, the great breath he drew. Very low, against her skin, the roughness of his jaw abrading her, he spoke. “Friendship is not what I want.” Her hands broke free of her caution. They found his back, gathering in handfuls the soft wool of his jacket. Think. There were reasons, very good reasons, to discourage him. Money: he had none. Power: he had too much over her. He simply didn’t realize it.

Within this narrative, creation itself is understood as a kind of Temple, a heaven-and-earth duality, where humans function as the “image-bearers” in the cosmic Temple, part of earth yet reflecting the life and love of heaven. This is how creation was designed to function and flourish: under the stewardship of the image-bearers. Humans are called not just to keep certain moral standards in the present and to enjoy God’s presence here and hereafter, but to celebrate, worship, procreate, and take responsibility within the rich, vivid developing life of creation. According to Genesis, that is what humans were made for. The diagnosis of the human plight is then not simply that humans have broken God’s moral law, offending and insulting the Creator, whose image they bear—though that is true as well. This lawbreaking is a symptom of a much more serious disease. Morality is important, but it isn’t the whole story. Called to responsibility and authority within and over the creation, humans have turned their vocation upside down, giving worship and allegiance to forces and powers within creation itself. The name for this is idolatry. The result is slavery and finally death. It isn’t just that humans do wrong things and so incur punishment. This is one element of the larger problem, which isn’t so much about a punishment that might seem almost arbitrary, perhaps even draconian; it is, rather, about direct consequences. When we worship and serve forces within the creation (the creation for which we were supposed to be responsible!), we hand over our power to other forces only too happy to usurp our position. We humans have thus, by abrogating our own vocation, handed our power and authority to nondivine and nonhuman forces, which have then run rampant, spoiling human lives, ravaging the beautiful creation, and doing their best to turn God’s world into a hell (and hence into a place from which people might want to escape). As I indicated earlier, some of these “forces” are familiar (money, sex, power). Some are less familiar in the popular mind, not least the sense of a dark, accusing “power” standing behind all the rest. Called

People who see a purpose in their lives have a better chance of creating enduring work than people who don’t, because the kind of project they work on does make a difference to them. The general statement here is that to believe life has a purpose carries with it a predisposition to put one’s talents in the service of whatever is the best—not the most lucrative, not the most glamorous, but that which represents the highest expression of the object of one’s vocation. The link is to some degree a tautology. We use the phrase life has a purpose only when that purpose has a transcendental element, something more important than the here and now. Thus when someone says something like “Sure, my life has a purpose: to make as much money as I can,” we recognize that as mocking the word purpose. To have a purpose in life is to be compelled to try to live up to that transcendental element. The composition and role of the potential transcendental elements are discussed in Chapter 20. For now, this simple proposition: Purpose in life shapes a life’s work, and for the better.

It doesn't take ten years of study, you don't need to go to the University, to find out that this is a damned good world gone wrong. Gone wrong, because it is being monkeyed with by people too greedy and mean and wrong-hearted altogether to do the right thing by our common world. They've grabbed it and they won't let go. They might lose their importance; they might lose their pull. Everywhere it's the same. Beware of the men you make your masters. Beware of the men you trust. We've only got to be clear-headed to sing the same song and play the same game all over the world, we common men. We don't want Power monkeyed with, we don't want Work and Goods monkeyed with, and, above all, we don't want Money monkeyed with. That's the elements of politics everywhere. When these things go wrong, we go wrong. That's how people begin to feel it and see it in America. That's how we feel it here -- when we look into our minds. That's what common people feel everywhere. That's what our brother whites -- "poor whites" they call them -- in those towns in South Carolina are fighting for now. Fighting our battle. Why aren't we with them? We speak the same language; we share the same blood. Who has been keeping us apart from them for a hundred and fifty-odd years? Ruling classes. Politicians. Dear old flag and all that stuff! Our school-books never tell us a word about the American common man; and his school-books never tell him a word about us. They flutter flags between us to keep us apart. Split us up for a century and a half because of some fuss about taxing tea. And what are our wonderful Labour and Socialist and Communist leaders doing to change that? What are they doing to unite us English-speaking common men together and give us our plain desire? Are they doing anything more for us than the land barons and the factory barons and the money barons? Not a bit of it! These labour leaders of to-day mean to be lords to-morrow. They are just a fresh set of dishonest trustees. Look at these twenty-odd platforms here! Mark their needless contradictions! Their marvellous differences on minor issues. 'Manoeuvres!' 'Intrigue.' 'Personalities.' 'Monkeying.' 'Don't trust him, trust me!' All of them at it. Mark how we common men are distracted, how we are set hunting first after one red herring and then after another, for the want of simple, honest interpretation...

Female sensibility is layers, words, membranes, cotton, cloth, rope, repetition, bodies, wet, opening, closing repetition, lists, lifestories, grids, destroying grids, houses, intimacy, doorways, breasts, vaginas, flow, strong, building, putting together many disparaging elements, repetition, red, ink, black, earth feel colors, the sun, the moon, roots skins, walls, yellow, flowers, streams, puzzles, questions, stuffing, sewing, fluffing, satin, hearts, tearing, tearing, tearing, tying, decorating, baking, feeding, holding, listening, seeing thru the layers, oil, varnish, shellac, jell, paste, glue, seeds, thread, more, not less, repetition, women critics, women, writers, women artists, either nourishing us or eating us up alive, tokenism, curators, universities, tokenism, fear of other women to acknowledge female sensibility, hostile boy artists, accepting men artists, separating the men from the boys, dividing women, piece of pie-ism, money, art, sex, beasts, layers, symphonies, multi-roled, multi-part, stories, narrative, paint/flesh, serious, overwhelming, soft, hard, women working, working women, hanging, dangling, breaking, being fruity, angry, naïve, born again and trying to describe hot white flesh ties.

Scent is the strongest link to our memories. What I do just makes a deeper connection. Brain chemistry or black magic—it’s unclear. People pay a lot of money for it, though. To the best of my knowledge, I’m the only person who knows how to do what I do. Jonathan certainly didn’t teach me, except through his unwilling participation in my first experiments. Perhaps it was something he had dreamed of, in concept. In execution—as it were—the product was all mine. Except, of course, for the components that went into it. Then again, he was a secretive bastard, and I don’t exactly shout about my talents from the rooftops. There could be other perfumers offering the same services, but I have as little idea of them as I hope they do of me. The memory began to swim, growing indistinct as the brighter elements of brine evaporated. The leather and coffee would linger through the last of my Scotch. If I didn’t shower, I would go to bed with Jonathan’s ghost beside me and wake in sheets that smelled like he had stayed the night and slipped away before I woke. I finished my whisky and went to the windowless bathroom, turning the water on so hot the whole apartment filled with steam. When I came out my skin was pink and I only smelled like soap. Castille, unscented.

Red: Maintaining health, bodily strength, physical energy, sex, passion, courage, protection, and defensive magic. This is the color of the element of fire. Throughout the world, red is associated with life and death, for this is the color of blood spilled in both childbirth and injury. Pink: Love, friendship, compassion, relaxation. Pink candles can be burned during rituals designed to improve self-love. They’re ideal for weddings and for all forms of emotional union. Orange: Attraction, energy. Burn to attract specific influences or objects. Yellow: Intellect, confidence, divination, communication, eloquence, travel, movement. Yellow is the color of the element of air. Burn yellow candles during rituals designed to heighten your visualization abilities. Before studying for any purpose, program a yellow candle to stimulate your conscious mind. Light the candle and let it burn while you study. Green: Money, prosperity, employment, fertility, healing, growth. Green is the color of the element of earth. It’s also the color of the fertility of the earth, for it echoes the tint of chlorophyll. Burn when looking for a job or seeking a needed raise. Blue: Healing, peace, psychism, patience, happiness. Blue is the color of the element of water. This is also the realm of the ocean and of all water, of sleep, and of twilight. If you have trouble sleeping, charge a small blue candle with a visualization of yourself sleeping through the night. Burn for a few moments before you get into bed, then extinguish its flame. Blue candles can also be charged and burned to awaken the psychic mind. Purple: Power, healing severe diseases, spirituality, meditation, religion. Purple candles can be burned to enhance all spiritual activities, to increase your magical power, and as a part of intense healing rituals in combination with blue candles. White: Protection, purification, all purposes. White contains all colors. It’s linked with the moon. White candles are specifically burned during purification and protection rituals. If you’re to keep but one candle on hand for magical purposes, choose a white one. Before use, charge it with personal power and it’ll work for all positive purposes. Black: Banishing negativity, absorbing negativity. Black is the absence of color. In magic, it’s also representative of outer space. Despite what you may have heard, black candles are burned for positive purposes, such as casting out baneful energies or to absorb illnesses and nasty habits. Brown: Burned for spells involving animals, usually in combination with other colors. A brown candle and a red candle for animal protection, brown and blue for healing, and so on.

Let’s assume for a moment that we are starting to write a novel using Fred’s goal of wanting desperately to be first to climb the mountain. The reader now forms his story question. But the story has to start someplace, and it has to show dynamic forward movement. Let’s further assume, then, that Fred comes up with a game plan for his quest. He decides that his first step must be to borrow sufficient money to equip his expedition. So he walks into the Ninth District Bank of Cincinnati, sits down with Mr. Greenback, the loan officer, and boldly states his goal, thus: “Mr. Greenback, I want to be first to climb the mountain. But I must have capital to fund my expedition. Therefore I am here to convince you that you should lend me $75,000.” At this point, the reader sees clearly that this short-term goal relates importantly to the long-term story goal and the story question. So just as he formed a story question, the reader now forms a scene question, which again is a rewording of the goal statement: “Will Fred get the loan?” Here is a note so important that I want to set it off typographically: The scene question cannot be some vague, philosophical one such as, “Are bankers nice?” or “What motivates people like Fred?” The question is specific, relates to a definite, immediate goal, and can be answered with a simple yes or no.

In Woolrich's crime fiction there is a gradual development from pulp to noir. The earlier a story, the more likely it stresses pulp elements: one-dimensional macho protagonists, preposterous methods of murder, hordes of cardboard gangsters, dialogue full of whiny insults, blistering fast action. But even in some of his earliest crime stories one finds aspects of noir, and over time the stream works itself pure. In mature Woolrich the world is an incomprehensible place where beams happen to fall, and are predestined to fall, and are toppled over by malevolent powers; a world ruled by chance, fate and God the malign thug. But the everyday life he portrays is just as terrifying and treacherous. The dominant economic reality is the Depression, which for Woolrich usually means a frightened little guy in a rundown apartment with a hungry wife and children, no money, no job, and desperation eating him like a cancer. The dominant political reality is a police force made up of a few decent cops and a horde of sociopaths licensed to torture and kill, whose outrages are casually accepted by all concerned, not least by the victims. The prevailing emotional states are loneliness and fear. Events take place in darkness, menace breathes out of every corner of the night, the bleak cityscape comes alive on the page and in our hearts. ("Introduction")

We took perhaps the greatest step in the inner order. Everything else in innumerable areas is now connected to it. And here I’d like to return to the starting point of my remarks, namely, to the concept of “worldview”. I said that worldview is nothing more than the consideration of the entire world in its phenomena from a uniform standpoint of the latest scientific discoveries, serious discoveries. And I went after all other problems in the same way. We solved our economic questions, gentlemen, when all the so-called experts claimed they couldn’t be solved. We solved our cultural problems. What didn’t they say earlier! They said, “What? You want to eliminate the Jews? Ha ha! Then you won’t have any more money, you won’t have any more gold”. As if the Jews were a gold-producing element! Gold only has any meaning when it represents value. Values are not created by Jews, but rather, by people who have invented valuable things, or produced them. The Jew simply inserts himself between the inventor or producer and the consumer. He is a valve that restricts the flow. I built a valve which can cut off the flow when needed or let it flow again, at will. When I was young I often went to the German Museum in Munich. That was the first great technical museum at that time. I had a tremendous interest in it – almost the entire inventiveness of the human race is represented there. What was ever invented by Jews? The Jews, who rule everything, the whole economic system, our industrial life, they rule everything! – What did they ever invent? Where are the Jewish inventors? There’s not a single one there! Not one! You can raise the same question in cultural life. People have said to me, “So when you kick out the Jews, you can say goodbye to the theatre! But who really founded our culture? Was it the Jews? Who were our Jewish composers? Who were our great poets? Were our great thinkers [illegible] Jews, perhaps? How do the Jews suddenly succeed in inserting themselves into the production of the same goods that were created by the greatest Germans, or the discoveries that originated with the greatest Germans? Experiment showed that I was right. I removed the Jews; German theatres are full as never before. German film is flowering as never before. German literature, the German press, is being read as never before, better than ever before. Much better! We swept away vulgarities in innumerable fields, without ever falling victim to a prudery of the past. Since here we know a principle, namely, the maintenance of our race, our species. Everything that serves this principle is correct. Everything that detracts from it is wrong. The Führer's talk to Generals and Officers on May 26, 1944 at the Platterhof in Obersaltzberg

The secret—to being you, to being Happy?” “Just keep on smiling. Even when you’re sad. Keep on smiling.” Not the most profound advice, admittedly. But Happy is wise, for only a fool or a philosopher would make sweeping generalizations about the nature of happiness. I am no philosopher, so here goes: Money matters, but less than we think and not in the way that we think. Family is important. So are friends. Envy is toxic. So is excessive thinking. Beaches are optional. Trust is not. Neither is gratitude. To venture any further, though, is to enter treacherous waters. A slippery seal, happiness is. On the road, I encountered bushels of inconsistencies. The Swiss are uptight and happy. The Thais are laid-back and happy. Icelanders find joy in their binge drinking, Moldovans only misery. Maybe an Indian mind can digest these contradictions, but mine can’t. Exasperated, I call one of the leading happiness researchers, John Helliwell. Perhaps he has some answers. “It’s simple,” he says. “There’s more than one path to happiness.” Of course. How could I have missed it? Tolstoy turned on his head. All miserable countries are alike; happy ones are happy in their own ways. It’s worth considering carbon. We wouldn’t be here without it. Carbon is the basis of all life, happy and otherwise. Carbon is also a chameleon atom. Assemble it one way—in tight, interlocking rows—and you have a diamond. Assemble it another way—a disorganized jumble—and you have a handful of soot. The arranging makes all the difference. Places are the same. It’s not the elements that matter so much as how they’re arranged and in which proportions. Arrange them one way, and you have Switzerland. Arrange them another way, and you have Moldova. Getting the balance right is important. Qatar has too much money and not enough culture. It has no way of absorbing all that cash. And then there is Iceland: a country that has no right to be happy yet is. Iceland gets the balance right. A small country but a cosmopolitan one. Dark and light. Efficient and laid-back. American gumption married to European social responsibility. A perfect, happy arrangement. The glue that holds the entire enterprise together is culture. It makes all the difference. I have some nagging doubts about my journey. I didn’t make it everywhere. Yet my doubts extend beyond matters of itinerary. I wonder if happiness is really the highest good, as Aristotle believed. Maybe Guru-ji, Sri Sri Ravi Shankar, is right. Maybe love is more important than happiness. Certainly, there are times when happiness seems beside the point. Ask a single, working mother if she is happy, and she’s likely to reply, “You’re not asking the right question.” Yes, we want to be happy but for the right reasons, and,

One morning he read to her at breakfast, something he had written during the night "Very rough," he said. "Half of it I've crossed out. And this was supposed to be the clean copy." He cleared his throat. "So.'Things happen for reasons that are hidden from us, utterly hidden for as long as we think they must proceed from what has come before, our guilt or our deserving, rather than coming to us from a future that God in his freedom offers to us.' My meaning here is that you really can't account for what happens by what has happened in the past, as you understand it anyway, which may be very different from the past itself. If there is such a thing. 'The only true knowledge of God is borne of obedience,' that's Calvin, 'and obedience has to be constantly attentive to the demands that are made of it, to a circumstance that is always new and particular to its moment.' Yes. 'Then the reasons that things happen are still hidden in the mystery of God.' I can't read my own writing. No matter. 'Of course misfortunes have opened the way to blessing you would never have thought to hope for, that you would not have been ready to understand as blessings if they had come to you in your youth, when you were uninjured, innocent. The future always finds us damaged.' So then it is part of the providence of God, as I see it, the blessing or happiness can have very different meanings from one time to another. 'This is not to say that joy is a compensation for loss, but that each of them, joy and loss, exists in its own right and must be recognized for what it is. Sorrow is very real, and loss feels very final to us. Life on earth is difficult and grave, and marvelous. Our experience is fragmentary. Its parts don't add up. They don't even belong in the same calculation. Sometimes it is hard to believe they are all parts of one one thing. Nothing makes sense until we understand that experience does not accumulate like money, or memory, or like years and frailties. Instead, it is presented to us by God who is not under any obligation to the past except in His eternal, freely given constancy.' Because I don't mean to suggest that experience is random or accidental, you see. 'When I say that much the greater part of our existence is unknowable by us because it rests with God, who is unknowable, I acknowledge His grace in allowing us to feel that we know any slightest part of it. Therefore we have no way to reconcile its elements, because they are what we are given out of no necessity at all except God's grace in sustaining us as creatures we can recognize as ourselves.' That's always seemed remarkable to me, that we can do that. That we can't help but do it.'So joy can be joy and sorrow can be sorrow, with neither of them casting either light or shadow on the other.

Here’s one much worse: that, in the end, everyone’s life is still dominated by the whims of the very rich and the social mores of the slightly rich. And that this new reality is exploited by the people who understand that appearances are more important than reality. All of which is to say that by fixating on sex, the discussion around sexual harassment misses the key element. Which is the harassment. The people who end up in positions of power end up in those positions because they are very, very good at humiliation. That’s their skill. That’s how they end up as CEOs. Everyone who has ever had a job has been humiliated by their boss. This is the nature of the thing. And, yes, it sucks that the men who end up in power are so fucking crude that the only way they can imagine humiliating women is with sex. But every single boss who’s humiliating his women underlings is also humiliating his male underlings. This is who we, as a society, put into power. Remind me: how many obsequious movies and books and articles have been written about Steve Jobs? In the end, having a job, even a job like writing, is about interfacing with money, and the biggest lie of our society is that the individual currencies of money are units that measure value. Money doesn’t measure value. Money is the measure of humiliation. What would you do for a dollar? What would you do for ten dollars? What would you do for a million dollars?

Psychologically, the difference it makes is almost inexpressible. Once you own your home, free and clear, what is there left for anyone--landlords, employers, banks--to threaten you with? What hold does anyone have over you? One can do without practically anything else, if necessary. We would always be able to scrape together enough money for food, between us, and there is no other material fear as primal or as paralyzing as the thought of losing one's home. With that fear eliminated, we would be free. I'm not saying that owning a house makes life into some kind of blissful paradise; simply that it makes the difference between freedom and enslavement." He must have read the look on my face. "We're in Ireland, for heaven's sake," he said, with a touch of impatience. "If you know any history at all, what could possibly be clearer? The one crucial thing the British did was to claim the land as their own, to turn the Irish from owners into tenants. Once that was done, then everything else followed naturally: confiscation of crops, abuse of tenants, eviction, emigration, famine, the whole litany of wretchedness and serfdom, all inflicted casually and unstoppably because the dispossessed had no solid ground on which to stand and fight. I'm sure my own family was as guilty as any. There may well be an element of poetic justice in the fact that I found myself looking at the other side of the coin. But I didn't feel the need simply to accept it as my just deserts.

Economics are as simple as they are not obscured. And as confused as they are made to serve a selfish purpose. Any child can understand—and practice—the basic principles of economics. But grown men, huge with the stature of Government or Chain Banks, find it very useful to obscure the subject beyond all comprehension. The things that are done in the name of 'economic necessity' would shame Satan. For they are done by the selfish few to deny the many. Economics easily evolve into the science of making people miserable. Nine-tenths of life are economic. The remaining one-tenth is social-political. If there is this fruitful source of suppression loose upon the world and if it makes people unhappy, then it is a legitimate field for comment in Scientology as it must form a large 'misunderstood' in our daily lives. Let us see how involved it can be made. If Mankind increases in number and if property and goods increase, then money must also increase unless we are to arrive at a point where none can buy. Yet money is pegged to a metal of which there is just so much and no more—gold. So if Man's expansion is to be checked, it will be checked simply by running out of this metal. And aside from art uses and superstition, the metal, gold, has almost no practical value. Iron is far more useful, but as it is one of the most common elements about, it would not serve the purpose of suppression of Man's growth. MONEY IS SIMPLY A SYMBOL THAT PEOPLE ARE CONFIDENT CAN BE CONVERTED INTO GOODS.

This Dr. Wilburforce was wonderful! He sounded as if he had had adolescent children. He said that adolescence was a difficult period but entirely normal and his sympathies were with the parents, not the adolescents. He said that there was entirely too much “understanding,” actually excusing of the adolescent, his lack of manners, selfishness, tantrums, and so on. He thought that the most intelligent approach to the problem was to understand that the adolescent, just by the nature of the beast, is going to chafe and rebel and he needs something specific to chafe and rebel against. Lay down strict rules of behavior and enforce them. Rebelling against nothing is very frustrating. Demand that the adolescent go along with the family routine. Do not allow him to keep the household in a continual uproar. …Instead of giving your child too much freedom, too much money, and all the responsibility for his actions, try giving him limited freedom and money, a strict code of behavior, and oceans and gallons and mountains of love. Not the deep-hidden-river I-bore-you-so-I-will-have-to-like-you type of love, but the visible, hug-and-kiss, lavish-compliment, interested-audience kind. Tell your adolescent he is brilliant, handsome, charming, witty, and lovable. Tell him every day. Tell him even when you are taking away the keys of the car and would like to kick him. Assure him and reassure him and re-reassure him. Love is the most important element in human relationships. You can never give a child too much love.

In January 2004 President George W. Bush put NASA in high gear, heading back to the moon with a space vision that was to have set in motion future exploration of Mars and other destinations. The Bush space policy focused on U.S. astronauts first returning to the moon as early as 2015 and no later than 2020. Portraying the moon as home to abundant resources, President Bush did underscore the availability of raw materials that might be harvested and processed into rocket fuel or breathable air. “We can use our time on the moon to develop and test new approaches and technologies and systems that will allow us to function in other, more challenging, environments. The moon is a logical step toward further progress and achievement,” he remarked in rolling out his space policy. To fulfill the Bush space agenda required expensive new rockets—the Ares I launcher and the large, unfunded Ares V booster—plus a new lunar module, all elements of the so-called Constellation Program. The Bush plan forced retirement of the space shuttle in 2010 to pay for the return to the moon, but there were other ramifications as well. Putting the shuttle out to pasture created a large human spaceflight gap in reaching the International Space Station. The price tag for building the station is roughly $100 billion, and without the space shuttle, there’s no way to reach it without Russian assistance. In the end, the stars of the Constellation Program were out of financial alignment. It was an impossible policy to implement given limited NASA money.

Equity financing, on the other hand, is unappealing to cooperators because it may mean relinquishing control to outside investors, which is a distinctly capitalist practice. Investors are not likely to buy non-voting shares; they will probably require representation on the board of directors because otherwise their money could potentially be expropriated. “For example, if the directors of the firm were workers, they might embezzle equity funds, refrain from paying dividends in order to raise wages, or dissipate resources on projects of dubious value.”105 In any case, the very idea of even partial outside ownership is contrary to the cooperative ethos. A general reason for traditional institutions’ reluctance to lend to cooperatives, and indeed for the rarity of cooperatives whether related to the difficulty of securing capital or not, is simply that a society’s history, culture, and ideologies might be hostile to the “co-op” idea. Needless to say, this is the case in most industrialized countries, especially the United States. The very notion of a workers’ cooperative might be viscerally unappealing and mysterious to bank officials, as it is to people of many walks of life. Stereotypes about inefficiency, unprofitability, inexperience, incompetence, and anti-capitalism might dispose officials to reject out of hand appeals for financial assistance from co-ops. Similarly, such cultural preconceptions may be an element in the widespread reluctance on the part of working people to try to start a cooperative. They simply have a “visceral aversion” to, and unfamiliarity with, the idea—which is also surely a function of the rarity of co-ops itself. Their rarity reinforces itself, in that it fosters a general ignorance of co-ops and the perception that they’re risky endeavors. Additionally, insofar as an anti-democratic passivity, a civic fragmentedness, a half-conscious sense of collective disempowerment, and a diffuse interpersonal alienation saturate society, this militates against initiating cooperative projects. It is simply taken for granted among many people that such things cannot be done. And they are assumed to require sophisticated entrepreneurial instincts. In most places, the cooperative idea is not even in the public consciousness; it has barely been heard of. Business propaganda has done its job well.106 But propaganda can be fought with propaganda. In fact, this is one of the most important things that activists can do, this elevation of cooperativism into the public consciousness. The more that people hear about it, know about it, learn of its successes and potentials, the more they’ll be open to it rather than instinctively thinking it’s “foreign,” “socialist,” “idealistic,” or “hippyish.” If successful cooperatives advertise their business form, that in itself performs a useful service for the movement. It cannot be overemphasized that the most important thing is to create a climate in which it is considered normal to try to form a co-op, in which that is seen as a perfectly legitimate and predictable option for a group of intelligent and capable unemployed workers. Lenders themselves will become less skeptical of the business form as it seeps into the culture’s consciousness.

A second element in the creation of commercial value is scarcity, the separation of people from whatever they might want or need. In artificial environments, where humans are separated from the sources of their survival, everything obtains a condition of relative scarcity and therefore value. There is the old story of the native living on a Pacific island, relaxing in a house on the beach, picking fruit from the tree and spearing fish in the water. A businessman arrives on the island, buys all the land, cuts down the trees and builds a factory. Then he hires the native to work in it for money so that someday the native can afford canned fruit and fish from the mainland, a nice little cinder-block house near the beach with a view of the water, and weekends off to enjoy it. The moment people move off land which has directly supported them, the necessities of life are removed from individual control. The things people could formerly produce for their survival must now be paid for. You may be living on the exact spot where a fruit tree once fed people. Now the fruit comes from five hundred miles away and costs thirty-five cents apiece. It is in the separation that the opportunity for profit resides. When the basic necessities are not scarce—in those places where food is still wild and abundant, for example—economic value can only be applied to new items. Candy bars, bottled or chemical milk, canned tuna, electrical appliances and CocaCola have all been intensively marketed in countries new to the market system. Because these products hadn’t existed in those places before, they are automatically relatively scarce and potentially valuable.

As they stand in the muck of the Cypress Swamp, black and thinly crusted, each Step breaking through to release a Smell of Generations of Deaths, something in it, some principle of untaught Mechanicks, tugging at their ankles, voiceless, importunate,— a moment arrives, when one of them smacks his Pate for something other than a Mosquitoe. “Ev’rywhere they’ve sent us,— the Cape, St. Helena, America,— what’s the Element common to all?” “Long Voyages by Sea,” replies Mason, blinking in Exhaustion by now chronick. “Was there anything else?” “Slaves. Ev’ry day at the Cape, we lived with Slavery in our faces,— more of it at St. Helena,— and now here we are again, in another Colony, this time having drawn them a Line between their Slave-Keepers, and their Wage-Payers, as if doom’d to re-encounter thro’ the World this public Secret, this shameful Core. . . . Pretending it to be ever somewhere else, with the Turks, the Russians, the Companies, down there, down where it smells like warm Brine and Gunpowder fumes, they’re murdering and dispossessing thousands untallied, the innocent of the World, passing daily into the Hands of Slave-owners and Torturers, but oh, never in Holland, nor in England, that Garden of Fools . . . ? Christ, Mason.” “Christ, what? What did I do?” “Huz. Didn’t we take the King’s money, as here we’re taking it again? whilst Slaves waited upon us, and we neither one objected, as little as we have here, in certain houses south of the Line,— Where does it end? No matter where in it we go, shall we find all the World Tyrants and Slaves? America was the one place we should not have found them.” “Yet we’re not Slaves, after all,— we’re Hirelings.” “I don’t trust this King, Mason. I don’t think anybody else does, either. Tha saw Lord Ferrers take the Drop at Tyburn. They execute their own. What may they be willing to do to huz?

To every one Jesus has left a work to do, there is no one who can plead that he is excused. Every Christian is to be a worker with Christ; but those to whom he has intrusted large means and abilities have the greater responsibilities. … The Master has given directions, “Occupy till I come.” He is the great proprietor, and has a right to investigate every transaction, and approve or condemn; he has a right to rebuke, to encourage, to counsel, or to expel. The Lord’s work requires careful thought and the highest intellect. He will not inquire how successful you have been in gathering means to hoard, or that you may excel your neighbors in property, and gather attention to yourself while excluding God from your hearts and homes. He will inquire, What have you done to advance my cause with the talents I lent you? What have you done for me in the person of the poor, the afflicted, the orphan, and the fatherless? I was sick, poor, hungry, and destitute of clothing; what did you do for me with my intrusted means? How was the time I lent you employed? How did you use your pen, your voice, your money, your influence? I made you the depositary of a precious trust by opening before you the thrilling truths heralding my second coming. What have you done with the light and knowledge I gave you to make men wise unto salvation? Our Lord has gone away to receive his kingdom; but he will prepare mansions for us, and then will come to take us to himself. In his absence he has given us the privilege of being co-laborers with him in the work of preparing souls to enter those mansions of light and glory. It was not that we might lead a life of worldly pleasure and extravagance that he left the royal courts of Heaven, clothing his divinity with humanity, and becoming poor that we through his poverty might be made rich. He did this that we might follow his example of self-denial for others. Each one of us is building upon the true foundation, wood, hay, and stubble, to be consumed in the last great conflagration, and our life-work be lost, or we are building upon that foundation, gold, silver, and precious stones, which will never perish, but shine the brighter amid the devouring elements that will try every man’s work. Any unfaithfulness in spiritual and eternal things here will result in loss throughout endless ages. Those who lead a Christless life, who exclude Jesus from heart, home, and business, who leave him out of their counsels, and trust to their own heart, and rely on their own judgment, are unfaithful servants, and will receive the reward which their works have merited. At his coming the Master will call his servants, and reckon with them. The parable certainly teaches that good works will be rewarded according to the motive that prompted them; that skill and intellect used in the service of God will prove a success, and will be rewarded according to the fidelity of the worker. Those who have had an eye single to the glory of God will have the richest reward. -ST 11-20-84

Nevertheless, it would be prudent to remain concerned. For, like death, IT would come: Armageddon. There would be-without exaggeration-a series of catastrophes. As a consequence of the evil in man...-no mere virus, however virulent, was even a burnt match for our madness, our unconcern, our cruelty-...there would arise a race of champions, predators of humans: namely earthquakes, eruptions, tidal waves, tornados, typhoons, hurricanes, droughts-the magnificent seven. Floods, winds, fires, slides. The classical elements, only angry. Oceans would warm, the sky boil and burn, the ice cap melt, the seas rise. Rogue nations, like kids killing kids at their grammar school, would fire atomic-hydrogen-neutron bombs at one another. Smallpox would revive, or out of the African jungle would slide a virus no one understood. Though reptilian only in spirit, the disease would make us shed our skins like snakes and, naked to the nerves, we'd expire in a froth of red spit. Markets worldwide would crash as reckless cars on a speedway do, striking the wall and rebounding into one another, hurling pieces of themselves at the spectators in the stands. With money worthless-that last faith lost-the multitude would riot, race against race at first, God against God, the gots against the gimmes. Insects hardened by generations of chemicals would consume our food, weeds smother our fields, fire ants, killer bees sting us while we're fleeing into refuge water, where, thrashing we would drown, our pride a sodden wafer. Pestilence. War. Famine. A cataclysm of one kind or another-coming-making millions of migrants. Wearing out the roads. Foraging in the fields. Looting the villages. Raping boys and women. There'd be no tent cities, no Red Cross lunches, hay drops. Deserts would appear as suddenly as patches of crusty skin. Only the sun would feel their itch. Floods would sweep suddenly over all those newly arid lands as if invited by the beach. Forest fires would burn, like those in coal mines, for years, uttering smoke, making soot for speech, blackening every tree leaf ahead of their actual charring. Volcanoes would erupt in series, and mountains melt as though made of rock candy till the cities beneath them were caught inside the lava flow where they would appear to later eyes, if there were any eyes after, like peanuts in brittle. May earthquakes jelly the earth, Professor Skizzen hotly whispered. Let glaciers advance like motorboats, he bellowed, threatening a book with his fist. These convulsions would be a sign the parasites had killed their host, evils having eaten all they could; we'd hear a groan that was the going of the Holy Ghost; we'd see the last of life pissed away like beer from a carouse; we'd feel a shudder move deeply through this universe of dirt, rock, water, ice, and air, because after its long illness the earth would have finally died, its engine out of oil, its sky of light, winds unable to catch a breath, oceans only acid; we'd be witnessing a world that's come to pieces bleeding searing steam from its many wounds; we'd hear it rattling its atoms around like dice in a cup before spilling randomly out through a split in the stratosphere, night and silence its place-well-not of rest-of disappearance. My wish be willed, he thought. Then this will be done, he whispered so no God could hear him. That justice may be served, he said to the four winds that raged in the corners of his attic.