Emerge Sayings And Quotes

Do the elevators work?" I ask Uriah, as quietly as I can. "Sure they do." says Zeke, rolling his eyes, "You think I'm stupid enough not to come here early and turn on the emergency generator?" "Yeah," says Uriah. "I kinda do.

A towel, [The Hitchhiker's Guide to the Galaxy] says, is about the most massively useful thing an interstellar hitchhiker can have. Partly it has great practical value. You can wrap it around you for warmth as you bound across the cold moons of Jaglan Beta; you can lie on it on the brilliant marble-sanded beaches of Santraginus V, inhaling the heady sea vapors; you can sleep under it beneath the stars which shine so redly on the desert world of Kakrafoon; use it to sail a miniraft down the slow heavy River Moth; wet it for use in hand-to-hand-combat; wrap it round your head to ward off noxious fumes or avoid the gaze of the Ravenous Bugblatter Beast of Traal (such a mind-boggingly stupid animal, it assumes that if you can't see it, it can't see you); you can wave your towel in emergencies as a distress signal, and of course dry yourself off with it if it still seems to be clean enough.

For in grief nothing "stays put." One keeps on emerging from a phase, but it always recurs. Round and round. Everything repeats. Am I going in circles, or dare I hope I am on a spiral? But if a spiral, am I going up or down it? How often -- will it be for always? -- how often will the vast emptiness astonish me like a complete novelty and make me say, "I never realized my loss till this moment"? The same leg is cut off time after time.

If you want to live your life in a creative way, as an artist, you have to not look back too much. You have to be willing to take whatever you’ve done and whoever you were and throw them away. The more the outside world tries to reinforce an image of you, the harder it is to continue to be an artist, which is why a lot of times, artists have to say, “Bye. I have to go. I’m going crazy and I’m getting out of here.” And they go and hibernate somewhere. Maybe later they re-emerge a little differently.

What you're trying to say is that it's easier for you to hide in your own darkness, than emerge cloaked in your own vulnerability. Not better, but easier. However the longer you hold it in, the more likely you are to suffocate. At some point, you must breathe.

Thermodynamic miracles... events with odds against so astronomical they're effectively impossible, like oxygen spontaneously becoming gold. I long to observe such a thing. And yet, in each human coupling, a thousand million sperm vie for a single egg. Multiply those odds by countless generations, against the odds of your ancestors being alive; meeting; siring this precise son; that exact daughter... Until your mother loves a man she has every reason to hate, and of that union, of the thousand million children competing for fertilization, it was you, only you, that emerged. To distill so specific a form from that chaos of improbability, like turning air to gold... that is the crowning unlikelihood. The thermodynamic miracle. But...if me, my birth, if that's a thermodynamic miracle... I mean, you could say that about anybody in the world!. Yes. Anybody in the world. ..But the world is so full of people, so crowded with these miracles that they become commonplace and we forget... I forget. We gaze continually at the world and it grows dull in our perceptions. Yet seen from the another's vantage point. As if new, it may still take our breath away. Come...dry your eyes. For you are life, rarer than a quark and unpredictable beyond the dreams of Heisenberg; the clay in which the forces that shape all things leave their fingerprints most clearly. Dry your eyes... and let's go home.

Mrs. Spence picks up a roll of toilet paper from the counter and scrunches her nose. “Ask Caymen about that,” Xander says. Great, now I have to explain to his mother about my vandalism? “Your son called me with a toilet paper emergency. I rushed right over.” She looks confused so Xander says, “She’s kidding, Mom.

Babies are soft. Anyone looking at them can see the tender, fragile skin and know it for the rose-leaf softness that invites a finger's touch. But when you live with them and love them, you feel the softness going inward, the round-cheeked flesh wobbly as custard, the boneless splay of the tiny hands. Their joints are melted rubber, and even when you kiss them hard, in the passion of loving their existence, your lips sink down and seem never to find bone. Holding them against you, they melt and mold, as though they might at any moment flow back into your body. But from the very start, there is that small streak of steel within each child. That thing that says "I am," and forms the core of personality. In the second year, the bone hardens and the child stands upright, skull wide and solid, a helmet protecting the softness within. And "I am" grows, too. Looking at them, you can almost see it, sturdy as heartwood, glowing through the translucent flesh. The bones of the face emerge at six, and the soul within is fixed at seven. The process of encapsulation goes on, to reach its peak in the glossy shell of adolescence, when all softness then is hidden under the nacreous layers of the multiple new personalities that teenagers try on to guard themselves. In the next years, the hardening spreads from the center, as one finds and fixes the facets of the soul, until "I am" is set, delicate and detailed as an insect in amber.

I want to help you,' I say to Juliet, though I know that I can't make her understand, not like this. 'Don't you get it?' She turns to me, and to my surprise I see she's crying. 'I can't be fixed, do you understand?' I think of standing on the stairs with Kent and saying exactly the same thing. I think of his beautiful light green eyes, and the way he said, You don't need to be fixed and the warmth of his hands and the softness of his lips. I think of Juliet's mask and how maybe we all feel patched and stitched together and not quite right. I am not afraid. Dimly, I have the sense of roaring in my ears and voices so close and faces, white and frightened, emerging from the darkness, but I can't stop staring at Juliet as she's crying, still so beautiful. 'It's too late,' she says. And I say, 'It's never too late.

Your no makes the way for your yes. Boundaries create the container within which your yes is authentic. Being able to say no makes yes a choice.

Penny thought of this Korean saying for when you really, really liked something. You'd say it 'fit your heart exactly.' Sam fit her heart exactly.

When stalking one’s prey, it is best to take one’s time. Say nothing, and as sure as eggs he will become curious and emerge.

Girls come like a breeze and leave like a tornado. But we emerge stronger and wiser.

Hadley grabs the laminated safety instructions from the seat pocket in front of her and frowns at the cartoon men and women who seem weirdly delighted to be bailing out of a series of cartoon planes. Beside her, Oliver stifles a laugh, and she glances up again. “What?” “I’ve just never seen anyone actually read one of those things before,” “Well,” she says, “then you’re very lucky to be sitting next to me.” “Just in general?” She grins. “Well, particularly in case of an emergency.” “Right,” he says. “I feel incredibly safe. When I’m knocked unconscious by my tray table during some sort of emergency landing, I can’t wait to see all five-foot-nothing of you carry me out of here.

My mind then wandered. I thought of this: I thought of how every day each of us experiences a few little moments that have just a bit more resonance than other moments—we hear a word that sticks in our mind—or maybe we have a small experience that pulls us out of ourselves, if only briefly—we share a hotel elevator with a bride in her veils, say, or a stranger gives us a piece of bread to feed to the mallard ducks in the lagoon; a small child starts a conversation with us in a Dairy Queen—or we have an episode like the one I had with the M&M cars back at the Husky station. And if we were to collect these small moments in a notebook and save them over a period of months we would see certain trends emerge from our collection—certain voices would emerge that have been trying to speak through us. We would realize that we have been having another life altogether; one we didn’t even know was going on inside us. And maybe this other life is more important than the one we think of as being real—this clunky day-to-day world of furniture and noise and metal. So just maybe it is these small silent moments which are the true story-making events of our lives.

Marie, let’s suppose that two firemen go into a forest to put out a small fire. Afterwards, when they emerge and go over to a stream, the face of one is all smeared with black, while the other man’s face is completely clean. My question is this: which of the two will wash his face? That’s a silly question. The one with the dirty face of course.’ No, the one with the dirty face will look at the other man and assume that he looks like him. And, vice versa, the man with the clean face will see his colleague covered in grime and say to himself: I must be dirty too. I’d better have a wash.’ What are you trying to say?’ I’m saying that, during the time I spent in the hospital, I came to realize that I was always looking for myself in the women I loved. I looked at their lovely, clean faces and saw myself reflected in them. They, on the other hand, looked at me and saw the dirt on my face and, however intelligent or self-confident they were, they ended up seeing themselves reflected in me thinking that they were worse than they were. Please, don’t let that happen to you.

Yes, I still know where I’m going!” I snapped as he emerged beside me yet again, cutting him off before he could say anything. Ash walked on my other side, silent and protective, but I caught him rolling his eyes as Glitch came up. The rebel leader scowled. “Relax, your highness. I wasn’t going to ask this time.” “Aw, that’s a shame,” Puck said, falling into step beside him. “You’re gonna make me lose my bet with ice-boy. Come on, be a sport. Say it one more time, for me?

If the date is a complete disaster, I’ll text you. I’ll say ‘Blue Squirrel, this is Hot Fox. Mission to be aborted with extreme prejudice.’ Then you call me and you tell me that there is a terrible emergency that requires my expert warlock assistance.

Sometimes, when I find it hard to sleep, I’ll think of when we first met, of the newness of each other’s body, and my impatience to know everything about this person. Looking back, I should have taken it more slowly, measured him out over the course of fifty years rather than cramming him in so quickly. By the end of our first month together, he’d been so thoroughly interrogated that all I had left was breaking news—what little had happened in the few hours since I’d last seen him. Were he a cop or an emergency-room doctor, there might have been a lot to catch up on, but, like me, Hugh works alone, so there was never much to report. “I ate some potato chips,” he might say, to which I’d reply, “What kind?” or “That’s funny, so did I!” More often than not we’d just breathe into our separate receivers. Are you still there?” I’m here.” Good. Don’t hang up.” I won’t.

The abuser’s mood changes are especially perplexing. He can be a different person from day to day, or even from hour to hour. At times he is aggressive and intimidating, his tone harsh, insults spewing from his mouth, ridicule dripping from him like oil from a drum. When he’s in this mode, nothing she says seems to have any impact on him, except to make him even angrier. Her side of the argument counts for nothing in his eyes, and everything is her fault. He twists her words around so that she always ends up on the defensive. As so many partners of my clients have said to me, “I just can’t seem to do anything right.” At other moments, he sounds wounded and lost, hungering for love and for someone to take care of him. When this side of him emerges, he appears open and ready to heal. He seems to let down his guard, his hard exterior softens, and he may take on the quality of a hurt child, difficult and frustrating but lovable. Looking at him in this deflated state, his partner has trouble imagining that the abuser inside of him will ever be back. The beast that takes him over at other times looks completely unrelated to the tender person she now sees. Sooner or later, though, the shadow comes back over him, as if it had a life of its own. Weeks of peace may go by, but eventually she finds herself under assault once again. Then her head spins with the arduous effort of untangling the many threads of his character, until she begins to wonder whether she is the one whose head isn’t quite right.

You should never say anything to a woman that even remotely suggests you think she's pregnant unless you can see an actual baby emerging from her at that moment.

Sometimes you have to say fuck it and throw your life down the drain just to see where you’ll come out on the other side. The most profound beauty emerges from the ashes of destruction. And by that, I mean that sometimes you have to burn your life to the ground in order to experience the life that is truly meant for you.

Don't say another goddamn word. Up until now, I've been polite. If you say anything else--word one--I will kill myself. And when my tainted spirit finds its destination, I will topple the master of that dark place. From my black throne, I will lash together a machine of bone and blood, and fueled by my hatred for you this fear engine will bore a hole between this world and that one. When it begins you will hear the sound of children screaming--as though from a great distance. A smoking orb of nothing will grow above your bed, and from it will emerge a thousand starving crows. As I slip through the widening maw in my new form, you will catch only a glimpse of my radiance before you are incinerated. Then, as tears of bubbling pitch stream down my face, my dark work will begin. I will open one of my six mouths, and I will sing the song that ends the Earth.

Then from those profound slumbers we awake in a dawn, not knowing who we are, being nobody, newly born, ready for anything, the brain emptied of that past which was life until then. And perhaps it is more wonderful still when our landing at the waking-point is abrupt and the thoughts of our sleep, hidden by a cloak of oblivion, have no time to return to us gradually, before sleep ceases. Then, from the black storm through which we seem to have passed (but we do not even say we), we emerge prostrate, without a thought, a we that is void of content.

Who am I? I am who I say I am and tomorrow someone else entirely. You are too nostalgic, you want memory to secure you, console you. The past is a bore. What matters is only oneself and what one creates from what one has learned. Imagination uses what it needs and discards the rest— where you want to erect a museum. Don't hoard the past, Astrid. Don't cherish anything. Burn it. The artist is the phoenix who burns to emerge.

This I say is the present moment; this is the first day of the summer holidays. This is part of the emerging monster to whom we are attached.

Of course, I couldn’t explain this vector calculus concept and so, slightly embarrassed in front of Rahul and the other Bengali students, I told Sanjit just that; he had cornered me, and honesty emerged as my only option. Simultaneous to my humiliating disclosure of the truth, Sanjit gradually inched toward where I was sitting. After hearing my reply, he slowly returned to his teacher stool and whiteboard, his back turned away from the class, the suspense building and his words impending, before turning around and breaking into speech, “Don’t trust your interior monologue. If you are asked something and you know it, then express or demonstrate it. Don’t just nod or say yes because then you are lying to yourself. Any ass can say yes, but not all asses can express it.” I modified my first impression: Sanjit was full of explicit aphorisms. Humbled, those words encouragingly rang between my ears for quite some time.

Habits, scientists say, emerge because the brain is constantly looking for ways to save effort.

In the rain-forests of Brutha’s subconscious the butterfly of doubt emerged and flapped an experimental wing, all unaware of what chaos theory has to say about this sort of thing …

Let’s just say when I was little and my mom was out, I’d go to bed with a ketchup bottle.” “I already love this story so much...” “It was a foolproof plan. If the bad guys came in I could douse myself and they wouldn’t kill me because I was already dead.” “Jesus, I can’t tell if that’s the cutest thing I’ve ever heard or the absolute most sad.

You could say I am flawed. Marked. A malfetto. While my sister emerged from the fever unscathed, I now have only a scar where my left eye used to be. While my sister’s hair remained a glossy black, the strands of my hair and lashes turned a strange, ever-shifting silver, so that in the sunlight they look close to white, like a winter moon, and in the dark they change to a deep gray, shimmering silk spun from metal.

Your job then, should you choose to accept it, is to keep searching for the metaphors, rituals and teachers that will help you move ever closer to divinity. The Yogic scriptures say that God responds to the sacred prayers and efforts of human beings in any way whatsoever that mortals choose to worship—just so long as those prayers are sincere. I think you have every right to cherry-pick when it comes to moving your spirit and finding peace in God. I think you are free to search for any metaphor whatsoever which will take you across the worldly divide whenever you need to be transported or comforted. It's nothing to be embarrassed about. It's the history of mankind's search for holiness. If humanity never evolved in its exploration of the divine, a lot of us would still be worshipping golden Egyptian statues of cats. And this evolution of religious thinking does involve a fair bit of cherry-picking. You take whatever works from wherever you can find it, and you keep moving toward the light. The Hopi Indians thought that the world's religions each contained one spiritual thread, and that these threads are always seeking each other, wanting to join. When all the threads are finally woven together they will form a rope that will pull us out of this dark cycle of history and into the next realm. More contemporarily, the Dalai Lama has repeated the same idea, assuring his Western students repeatedly that they needn't become Tibetan Buddhists in order to be his pupils. He welcomes them to take whatever ideas they like out of Tibetan Buddhism and integrate these ideas into their own religious practices. Even in the most unlikely and conservative of places, you can find sometimes this glimmering idea that God might be bigger than our limited religious doctrines have taught us. In 1954, Pope Pius XI, of all people, sent some Vatican delegates on a trip to Libya with these written instructions: "Do NOT think that you are going among Infidels. Muslims attain salvation, too. The ways of Providence are infinite." But doesn't that make sense? That the infinite would be, indeed ... infinite? That even the most holy amongst us would only be able to see scattered pieces of the eternal picture at any given time? And that maybe if we could collect those pieces and compare them, a story about God would begin to emerge that resembles and includes everyone? And isn't our individual longing for transcendence all just part of this larger human search for divinity? Don't we each have the right to not stop seeking until we get as close to the source of wonder as possible? Even if it means coming to India and kissing trees in the moonlight for a while? That's me in the corner, in other words. That's me in the spotlight. Choosing my religion.

It was not in my nature to be an assertive person. I was used to looking to others for guidance, for influence, sometimes for the most basic cues of life. And yet writing stories is one of the most assertive things a person can do. Fiction is an act of willfulness, a deliberate effort to reconceive, to rearrange, to reconstitute nothing short of reality itself. Even among the most reluctant and doubtful of writers, this willfulness must emerge. Being a writer means taking the leap from listening to saying, “Listen to me.

It has been said that depression is a failure to imagine a plausible desirable future for oneself, and, not just in Marin, but in the whole region, in the Bay Area, and in many other places too, places both near and far, the apocalypse appeared to have arrived and yet it was not apocalyptic, which is to say that while the changes were jarring they were not the end, and life went on, and people found things to do and ways to be and people to be with, and plausible desirable futures began to emerge, unimaginable previously, but not unimaginable now, and the result was something not unlike relief.

Boundaries emerge from deep within. They are connected to letting go of guilt and shame, and to changing our beliefs about what we deserve. As our thinking about this becomes clearer, so will our boundaries. Boundaries are also connected to a Higher Timing than our own. We’ll set a limit when we’re ready, and not a moment before. So will others. There’s something magical about reaching that point of becoming ready to set a limit. We know we mean what we say; others take us seriously too. Things change, not because we’re controlling others, but because we’ve changed.

Lovers' language, give me an exact and poetic comparison to say what those eyes of Capitu were like. No image comes to mind that doesn't offend against the rules of good style, to say what they were and what they did to me. Undertow eyes? Why not? Undertow. That's the notion that the new expression put in my head. They held some kind of mysterious, active fluid, a force that dragged one in, like the undertow of a wave retreating from the shore on stormy days. So as not to be dragged in, I held onto anything around them, her ears, her arms, her hair spread about her shoulders; but as soon as I returned to the pupils of her eyes again, the wave emerging from them grew towards me, deep and dark, threatening to envelop me, draw me in and swallow me up.

It is precisely through the onset of old age, through loss or personal tragedy, that the spiritual dimension would traditionally come into people's lives. This is to say, their inner purpose would emerge only as their outer purpose collapsed and the shell of the ego would begin to crack open. The emphasis shifts from doing to Being, and our civilization, which is lost in doing, knows nothing of Being. It asks: being? What do you do with it?

It has always seemed to me that if one falls in love with any gentleman one becomes instantly blind to his faults. But I am not blind to your faults, and I do not think that everything you do or say is right! Only—Is it being—not very comfortable—and cross—and not quite happy, when you aren’t there?” “That, my darling,” said his lordship, taking her ruthlessly into his arms, “is exactly what it s!” “Oh—!” Frederica gasped, as she emerged from an embrace which threatened to suffocate her. “Now I know! I am in love!

Is is, therefore, not an exaggeration to say that if the city of New York were suddenly replaced by a ball of fire, some significant percentage of the American population would see a silver-lining in the subsequent mushroom cloud, as it would suggest to them that the best thing that is ever going to happen was about to happen: the return of Christ. It should be blindingly obvious that beliefs of this sort will do little to help us create a durable future for ourselves - socially, economically, environmentally, or geopolitically. Imagine the consequences if any significant component of the US government actually believed that the world was about to end and that its ending would be glorious. The fact that nearly half of the American population apparently believes this, purely on the basis of religion dogma, should be considered a moral and intellectual emergency.

I learned that in these disasters, all we can do is tell our In Case of Emergencies that their grief is real, and if it lasts forever, then we will grieve with them forever. As far as I was able to tell during those two years, there was nothing else worth saying. It was not going to be all right, ever. Everything doesn’t happen for a decent reason. I was Sister’s In Case of Emergency and I couldn’t fix her emergency. I couldn’t do anything at all except feed her, hold her when she cried, pray angry prayers, keep showing up, and hope that time and my home and presence would offer healing.

You swear you’ll never become your parents. You listen to edgy music, you dress young and hip, you have sex standing up and on kitchen tables, you say “fuck” and “shit” a lot, and then one day, without warning, their words emerge from your mouth like long-dormant sleeper agents suddenly activated. You’re still young enough to hear these words through the ears of the teenager sitting beside you, and you realize how pitiful and ultimately futile your efforts will be, a few measly sandbags against the tidal wave of genetic destiny.

The King emerged from the library, paperwork in hand, eyebrows furrowed. "Well, what is it, what is it?" he said crossly. "Can you not let me work for five minutes at a time?" The girls burst into angry cries. Kale let out another piercing shriek. "Him-him-him-" said Delphinium, pointing a shaking finger at Mr. Hyette, who laughed still. "He-he-him!" "He-he-he was spying on us!" "And we weren't even wearing our boots!" "Or even our stockings!" Thunpfwhap. The King threw Mr. Hyette up against the paneling. My Hyette's head slammed against the wainscot. Kale stopped midscream, hiccupped, and giggled. "Mr. Hyeete!" said the King. Mr. Hyette struggled against the King's steel grip. "Ow," he said. "I say, ow!" The King yanked Mr. Hyette from the wall and grabbed him by the scruff of his fluffy cravat. He handled Mr. Hyette out the entrance hall doors, slamming them behind him. Outside, gravel scuffled. "I say," said Bramble, in an impeccable impersonation of Mr. Hyette. "I say, I say! I say-this Royal Business could actually be quite a lot of fun!

The whole struggle was over, and yet there seemed to have been no moment of victory. You might say, if you liked, that the power of choice had been simply set aside and an inflexible destiny substituted for it. On the other hand, you might say he had delivered from the rhetoric of his passions and had emerged in unassailable freedom. Ransom could not for the life of him, see any difference between these two statements. Predestination and freedom were apparently identical. He could no longer see any meaning in the many arguments he had heart on the subject.

Uncle Vernon rounded on Harry. “And you?” “I’ll be in my bedroom, making no noise and pretending I’m not there,” said Harry tonelessly. “Exactly,” said Uncle Vernon nastily. At eight-fifteen—” “I’ll announce dinner,” said Aunt Petunia. “And, Dudley, you’ll say —” “May I take you through to the dining room, Mrs. Mason?” said Dudley. “And you?” said Uncle Vernon viciously to Harry. “I’ll be in my room, making no noise and pretending I’m not there,” said Harry dully. “Precisely. Now, we should aim to get in a few good compliments at dinner. “How about — ‘We had to write an essay about our hero at school, Mr. Mason, and I wrote about you.’” This was too much for both Aunt Petunia and Harry. Aunt Petunia burst into tears while Harry ducked under the table so they wouldn’t see him laughing. “And you, boy?” Harry fought to keep his face straight as he emerged. “I’ll be in my room, making no noise and pretending I’m not there,” he said.

It might seem to you that living in the woods on a riverbank would remove you from the modern world. But not if the river is navigable, as ours is. On pretty weekends in the summer, this riverbank is the very verge of the modern world. It is a seat in the front row, you might say. On those weekends, the river is disquieted from morning to night by people resting from their work. This resting involves traveling at great speed, first on the road and then on the river. The people are in an emergency to relax. They long for the peace and quiet of the great outdoors. Their eyes are hungry for the scenes of nature. They go very fast in their boats. They stir the river like a spoon in a cup of coffee. They play their radios loud enough to hear above the noise of their motors. They look neither left nor right. They don't slow down for - or maybe even see - an old man in a rowboat raising his lines... I watch and I wonder and I think. I think of the old slavery, and of the way The Economy has now improved upon it. The new slavery has improved upon the old by giving the new slaves the illusion that they are free. The Economy does not take people's freedom by force, which would be against its principles, for it is very humane. It buys their freedom, pays for it, and then persuades its money back again with shoddy goods and the promise of freedom.

Natural selection eliminates and maybe maintains, but it doesn't create... Neo-Darwinists say that new species emerge when mutations occur and modify an organism. I was taught over and over again that the accumulation of random mutations led to evolutionary change [which] led to new species. I believed it until I looked for evidence.

It is not sufficient just to remain calm in the event of catastrophe or emergency. When challenged by adversity, charge onwards with courage and jubilation. This is rising to a higher level. It is like the saying, “The more water there is, the higher the boat rises.

So whenever that brittle voice of dissatisfaction emerges within me, I can say "Ah, my ego! There you are, old friend!" It's the same thing when I'm being criticized and I notice myself reaching with outrage, heartache, or defensiveness. It's just my ego, flaring up and testing its power. In such circumstances, I have learned to watch my heated emotions carefully, but I try not to take them too seriously, because I know that it's merely my ego that has been wounded--never my soul It is merely my ego that wants revenge, or to win the biggest prize. It is merely my ego that wants to start a Twitter war against a hater, or to sulk at an insult or to quit in righteous indignation because I didn't get the outcome I wanted. "At such times, I can always steady my life one more by returning to my soul. I ask it, "And what is it that you want, dear one?" "The answer is always the same: "More wonder, please." "As long as I'm still moving in that direction---toward wonder--then I know I will always be fine in my soul, which is where it counts. And since creativity is still the most effective way for me to access wonder, I choose it.

It has meant getting in touch with my body and feelings in real time, and learning to express them. I am learning to engage in generative conflict, to say no, to feel my limits, taking time to feel my heartache when it comes—from living in America, from interpersonal trauma or grief, from movement losses.

A towel, it says, is about the most massively useful thing an interstellar hitchhiker can have. Partly it has great practical value - you can wrap it around you for warmth as you bound across the cold moons of Jaglan Beta; you can lie on it on the brilliant marble-sanded beaches of Santraginus V, inhaling the heady sea vapours; you can sleep under it beneath the stars which shine so redly on the desert world of Kakrafoon; use it to sail a mini raft down the slow heavy river Moth; wet it for use in hand-to- hand-combat; wrap it round your head to ward off noxious fumes or to avoid the gaze of the Ravenous Bugblatter Beast of Traal (a mindboggingly stupid animal, it assumes that if you can't see it, it can't see you - daft as a bush, but very ravenous); you can wave your towel in emergencies as a distress signal, and of course dry yourself off with it if it still seems to be clean enough. More importantly, a towel has immense psychological value. For some reason, if a strag (strag: non-hitch hiker) discovers that a hitch hiker has his towel with him, he will automatically assume that he is also in possession of a toothbrush, face flannel, soap, tin of biscuits, flask, compass, map, ball of string, gnat spray, wet weather gear, space suit etc., etc. Furthermore, the strag will then happily lend the hitch hiker any of these or a dozen other items that the hitch hiker might accidentally have "lost". What the strag will think is that any man who can hitch the length and breadth of the galaxy, rough it, slum it, struggle against terrible odds, win through, and still knows where his towel is is clearly a man to be reckoned with.

So Janie waited a bloom time, and a green time and an orange time. But when the pollen again gilded the sun and sifted down on the world she began to stand around the gate and expect things. What things? She didn't know exactly. Her breath was gusty and short. She knew things that nobody had ever told her. For instance, the words of the trees and the wind. She often spoke to falling seeds and said, 'Ah hope you fall on soft ground,' because she had heard seeds saying that to each other as they passed. She knew the world was a stallion rolling in the blue pasture of ether. She knew that God tore down the old world every evening and built a new one by sun-up. It was wonderful to see it take form with the sun and emerge from the gray dust of its making. The familiar people and things had failed her so she hung over the gate and looked up the road towards way off. She knew now that marriage did not make love. Janie's first dream was dead, so she became a woman.

One of the newest figures to emerge on the world stage in recent years is the social entrepreneur. This is usually someone who burns with desire to make a positive social impact on the world, but believes that the best way of doing it is, as the saying goes, not by giving poor people a fish and feeding them for a day, but by teaching them to fish, in hopes of feeding them for a lifetime. I have come to know several social entrepreneurs in recent years, and most combine a business school brain with a social worker's heart. The triple convergence and the flattening of the world have been a godsend for them. Those who get it and are adapting to it have begun launching some very innovative projects.

We need radical honesty—learning to speak from our root systems about how we feel and what we want. Speak our needs and listen to others’ needs. To say, “I need to hear that you miss me.” “When you’re high all the time it’s hard for me to feel your presence.” “I lied.” “The way you talked to that man made me feel unseen.” “Your jealousy makes me feel like an object and not a partner.” The result of this kind of speech is that our lives begin to align with our longings, and our lives become a building block for authentic community and ultimately a society that is built around true need and real people, not fake news and bullshit norms.

The [Booker] prize was actually responsible in many ways for my political activism. I won this thing and I was suddenly the darling of the new emerging Indian middle class – they needed a princess. They had the wrong woman. I had this light shining on me at the time, and I knew that I had the stage to say something about what was happening in my country. What is exciting about what I have done since is that writing has become a weapon, some kind of ammunition.

Out of the choked Devonian waters emerged sight and sound and the music that rolls invisible through the composer's brain. They are there still in the ooze along the tideline, though no one notices. The world is fixed, we say: fish in the sea, birds in the air. But in the mangrove swamps by the Niger, fish climb trees and ogle uneasy naturalists who try unsuccessfully to chase them back to the water. There are things still coming ashore.

So," the woman asks, digging through her purse and emerging with a pair of foam earplugs, "how did you two meet?" They exchange a quick glance. "Believe it or not," Oliver says, "it was in an airport." "Oh how wonderful!" she exclaims, looking positively delighted. "And how did it happen?" "Well" he begins, sitting up a bit taller, "I was being quite gallant, actually, and offered to help her with her suitcase. And then we started talking and one thing lead to another..." Hadley grins "And he's been carrying my suitcase ever since." "It's what an true gentlemen would do," Oliver says with an exaggerated modesty. "Especially the really gallant ones.

We teach our children one thing only, as we were taught: to wake up. We teach our children to look alive there, to join by words and activities the life of human culture on this planet's crust. As adults we are almost all adept at waking up. We have so mastered the transition we make a hundred times a day, as, like so many will-less dolphins, we plunge and surface, lapse and emerge. We live half our waking lives and all of our sleeping lives in some private, useless, and insensible waters we never mention or recall. Useless, I say. Valueless, I might add — until someone hauls their wealth up to the surface and into the wide-awake city, in a form that people can use.

Well, so that's the prosecutor! He lived and lived, and then died! And they will say in the papers that he died to the regret of his staff and all mankind, a respected citizen, a rare father, a model husband, and they will write a lot more stuff and nonsense about him; they will add, maybe, that he was mourned by widows and orphans; but if one were to investigate the matter thoroughly, it will emerge that he had nothing to him except his bushy eyebrows.

The idealized market was supposed to deliver ‘friction free’ exchanges, in which the desires of consumers would be met directly, without the need for intervention or mediation by regulatory agencies. Yet the drive to assess the performance of workers and to measure forms of labor which, by their nature, are resistant to quantification, has inevitably required additional layers of management and bureaucracy. What we have is not a direct comparison of workers’ performance or output, but a comparison between the audited representation of that performance and output. Inevitably, a short-circuiting occurs, and work becomes geared towards the generation and massaging of representations rather than to the official goals of the work itself. Indeed, an anthropological study of local government in Britain argues that ‘More effort goes into ensuring that a local authority’s services are represented correctly than goes into actually improving those services’. This reversal of priorities is one of the hallmarks of a system which can be characterized without hyperbole as ‘market Stalinism’. What late capitalism repeats from Stalinism is just this valuing of symbols of achievement over actual achievement. […] It would be a mistake to regard this market Stalinism as some deviation from the ‘true spirit’ of capitalism. On the contrary, it would be better to say that an essential dimension of Stalinism was inhibited by its association with a social project like socialism and can only emerge in a late capitalist culture in which images acquire an autonomous force. The way value is generated on the stock exchange depends of course less on what a company ‘really does’, and more on perceptions of, and beliefs about, its (future) performance. In capitalism, that is to say, all that is solid melts into PR, and late capitalism is defined at least as much by this ubiquitous tendency towards PR-production as it is by the imposition of market mechanisms.

You will not remember much from school. School is designed to teach you how to respond and listen to authority figures in the event of an emergency. Like if there's a bomb in a mall or a fire in an office. It can, apparently, take you more than a decade to learn this. These are not the best days of your life. They are still ahead of you. You will fall in love and have your heart broken in many different, new and interesting ways in college or university (if you go) and you will actually learn things, as at this point, people will believe you have a good chance of obeying authority and surviving, in the event of an emergency. If, in your chosen career path, there are award shows that give out more than ten awards in one night or you have to pay someone to actually take the award home to put on your mantlepiece, then those awards are more than likely designed to make young people in their 20's work very late, for free, for other people. Those people will do their best to convince you that they have value. They don't. Only the things you do have real, lasting value, not the things you get for the things you do. You will, at some point, realise that no trophy loves you as much as you love it, that it cannot pay your bills (even if it increases your salary slightly) and that it won't hold your hand tightly as you say your last words on your deathbed. Only people who love you can do that. If you make art to feel better, make sure it eventually makes you feel better. If it doesn't, stop making it. You will love someone differently, as time passes. If you always expect to feel the same kind of love you felt when you first met someone, you will always be looking for new people to love. Love doesn't fade. It just changes as it grows. It would be boring if it didn't. There is no truly "right" way of writing, painting, being or thinking, only things which have happened before. People who tell you differently are assholes, petrified of change, who should be violently ignored. No philosophy, mantra or piece of advice will hold true for every conceivable situation. "The early bird catches the worm" does not apply to minefields. Perfection only exists in poetry and movies, everyone fights occasionally and no sane person is ever completely sure of anything. Nothing is wrong with any of this. Wisdom does not come from age, wisdom comes from doing things. Be very, very careful of people who call themselves wise, artists, poets or gurus. If you eat well, exercise often and drink enough water, you have a good chance of living a long and happy life. The only time you can really be happy, is right now. There is no other moment that exists that is more important than this one. Do not sacrifice this moment in the hopes of a better one. It is easy to remember all these things when they are being said, it is much harder to remember them when you are stuck in traffic or lying in bed worrying about the next day. If you want to move people, simply tell them the truth. Today, it is rarer than it's ever been. (People will write things like this on posters (some of the words will be bigger than others) or speak them softly over music as art (pause for effect). The reason this happens is because as a society, we need to self-medicate against apathy and the slow, gradual death that can happen to anyone, should they confuse life with actually living.)

Silence is the element in which great things fashion themselves together; that at length they may emerge, full-formed and majestic, into the daylight of Life, which they are thenceforth to rule. Not William the Silent only, but all the considerable men I have known, and the most undiplomatic and unstrategic of these, forbore to babble of what they were creating and projecting. Nay, in thy own mean perplexities, do thou thyself but hold thy tongue for one day: on the morrow, how much clearer are thy purposes and duties; what wreck and rubbish have those mute workmen within thee swept away, when intrusive noises were shut out! Speech is too often not, as the Frenchman defined it, the art of concealing Thought; but of quite stifling and suspending Thought, so that there is none to conceal. Speech too is great, but not the greatest. As the Swiss Inscription says: Sprecfien ist silbern, Schweigen ist golden (Speech is silvern, Silence is golden); or as I might rather express it: Speech is of Time, Silence is of Eternity.

no was a bad word in my hone no was met with the lash erased from our vocabulary beaten out of our backs till we became well-behaved kids who obediently nodded to yes to everything when he climbed on top of me every part of my body wanted to reject it but i couldn't say no to save my life when i tried to scream all that escaped me was silence i heard no pounding her fist on the roof of my mouth begging to let her out but i had not put up the exit sign never built the emergency staircase there was no trapdoor for no to escape from i want to ask all the parents and guardians a question what use was obedience then when there were hands that were not mine inside me - how can i verbalize consent as an adult if i was never taught to as a child

Love has two affirmations. First of all, when the lover encounters the other, there is an immediate affirmation (psychologically: dazzlement, enthusiasm, exaltation, mad projection of a fulfilled future: I am devoured by desire, the impulse to be happy): I say yes to everything (blinding myself). There follows a long tunnel: my first yes is riddled by doubts, love’s value is ceaselessly threatened by depreciation: this is the moment of melancholy passion, the rising of resentment and oblation. Yet I can emerge from this tunnel; I can ‘surmount,’ without liquidating; what I have affirmed a first time, I can once again affirm, without repeating it, for then what I affirm is the affirmation, not its contingency. I affirm the first encounter in its difference, I desire its return, not its repetition. I say to the other (old or new): Let us begin again.

I tried instead to drown my soul in drink. I cannot say I like alcohol, but I am someone who can drink if I choose to, and I set about obliterating my heart by drinking all I could. This was a puerile way out, of course, and it very quickly led to an even greater despair with the world. In the midst of a drunken stupor, I would come to my senses and realize what an idiot I was to try to fool myself like this. Then my vision and understanding grew clear, and I sat shivering and sober. There were desolate times when even the poor disguise of drunkenness failed to work, no matter how I drank. And each time I sought pleasure in drink, I emerged more depressed than ever.

As I brush my teeth, I scroll through my phone to see if Sabrina texted when my phone was on silent last night. She didn’t. Damn. I was hoping my speech—and that amazing fucking kiss—might’ve changed her mind about going out with me, but I guess it didn’t. I do, however, find the most mind-boggling conversation in the group chat I have with my roommates. All the messages are from last night, and they’re bizarre as fuck. Garrett: The hells, D?! Dean: It’s not what you think!! Logan: It’s hard to mistake ur romantic bath with that giant pink thing! In ur ass! Dean: It wasn’t in my ass! Garrett: I’m not even going to ask where it was Dean: I had a girl over! Garrett: Suuuuuuuuure Logan: Suuuuuuuuure Dean: I hate you guys Garrett: <3 Logan: <3 I rinse my mouth out, spit, and drop the toothbrush into the little cup on the sink. Then I quickly type out a text. Me: Wait… what did I miss? Since we have practice in twenty minutes, the guys are already awake and clearly on their phones. Two photos pop up simultaneously. Garrett and Logan have both sent me pics of pink dildos. I’m even more confused now. Dean messages immediately with, Why do you guys have dildo pics handy? Logan: ALINIMB Dean: ?? Me: ?? Garrett: At Least It’s Not In My Butt. I snort to myself, because I’m starting to piece it together. Logan: Nice, G! U got that on the first try! Garrett: We spend too much time 2gether. Me: PLEASE tell me u caught D playing w/ dildos. Logan: Sure did. Dean is quick to object again. I HAD A GIRL OVER! The guys and I rag on him for a couple more minutes, but I have to stop when Fitzy stumbles into the bathroom and shoves me aside. He’s got crazy bedhead and he’s buck-naked. “Gotta piss,” he mumbles. “Mornin’, sunshine,” I say cheerfully. “Want me to make you some coffee?” “God. Yes. Please.” Chuckling, I duck out of the bathroom and walk the four or so steps into his kitchenette. When he finally emerges, I shove a cup of coffee in his hand, sip my own, and say, “Dean shoved a dildo up his ass last night.” Fitzy nods. “Makes sense.” I snicker mid-sip. Coffee spills over the rim of my cup. “It really does, huh?

Me, while I'm heading west, asleep at Mach 0.83, or 455 miles an hour, or true airspeed, the FBI is bomb-squading my suitcase on a vacated runway back in Dulles. Nine out of ten times, the security task force guy says, the vibration is an electric razor. The other time, it's a vibrating dildo. Imagine, the task force guy says, telling a passenger on arrival that a dildo kept her baggage on the East Coast. Sometimes it's even a man. It's airline policy not to imply ownership in the event of a dildo. Use the indefinite article. A dildo. Never your dildo. Never say the dildo accidentally turned itself on. A dildo activated itself and created an emergency situation that required the evacuating of your baggage.

...DAMNATION!' No device of the printer's art, not even capital letters, can indicate the intensity of that shriek of rage. Emerson is known to his Egyptian workers by the admiring sobriquet of Father of Curses. The volume as well as the content of his remarks earned him the title; but this shout was extraordinary even by Emerson's standards, so much so that the cat Bastet, who had become more or less accustomed to him, started violently, and fell with a splash into the bathtub. The scene that followed is best not described in detail. My efforts to rescue the thrashing feline were met with hysterical resistance; water surged over the edge of the tub and onto the floor; Emerson rushed to the rescue; Bastet emerged in one mighty leap, like a whale broaching, and fled -- cursing, spitting, and streaming water. She and Emerson met in the doorway of the bathroom. The ensuing silence was broken by the quavering voice of the safragi, the servant on duty outside our room, inquiring if we required his assistance. Emerson, seated on the floor in a puddle of soapy water, took a long breath. Two of the buttons popped off his shirt and splashed into the water. In a voice of exquisite calm he reassured the servant, and then transferred his bulging stare to me. I trust you are not injured, Peabody. Those scratches...' The bleeding has almost stopped, Emerson. It was not Bastet's fault.' It was mine, I suppose,' Emerson said mildly. Now, my dear, I did not say that. Are you going to get up from the floor?' No,' said Emerson. He was still holding the newspaper. Slowly and deliberately he separated the soggy pages, searching for the item that had occasioned his outburst. In the silence I heard Bastet, who had retreated under the bed, carrying on a mumbling, profane monologue. (If you ask how I knew it was profane, I presume you have never owned a cat.)

The last clear definite function of man—muscles aching to work, minds aching to create beyond the single need—this is man....For man, unlike any other thing organic or inorganic in the universe, grows beyond his work, walks up the stairs of his concepts, emerges ahead of his accomplishments. This you may say of man—when theories change and crash, when schools, philosophies, when narrow dark alleys of thought, national, religious, economic, grow and disintegrate, man reaches, stumbles forward, painfully, mistakenly sometimes. Having stepped forward, he may slip back, but only half a step, never the full step back. This you may say and know it and know it. This you may know when the bombs plummet out of the black planes on the market place, when prisoners are stuck like pigs, when the crushed bodies drain filthily in the dust. You may know it in this way. If the step were not being taken, if the stumbling-forward ache were not alive, the bombs would not fall, the throats would not be cut. Fear the time when the bombs stop falling while the bombers live—for every bomb is proof that the spirit has not died. And fear the time when the strikes stop while the great owners live—for every little beaten strike is proof that the step is being taken. And this you can know—fear the time when Manself will not suffer and die for a concept, for this one quality is the foundation of Manself, and this one quality is man, distinctive in the universe.

They are teachers who point to their teaching or show some particular way. In all of these, there emerges an instruction, a way of living. It is not Zoroaster to whom you turn. It is Zoroaster to whom you listen. It is not Buddha who delivers you; it is his Noble Truths that instruct you. It is not Mohammed who transforms you; it is the beauty of the Koran that woos you. By contrast, Jesus did not only teach or expound His message. He was identical with His message. “In Him,” say the Scriptures, “dwelt the fullness of the Godhead bodily.” He did not just proclaim the truth. He said, “I am the truth.” He did not just show a way. He said, “I am the Way.” He did not just open up vistas. He said, “I am the door.” “I am the Good Shepherd.” “I am the resurrection and the life.” “I am the I AM.” In Him is not just an offer of life’s bread. He is the bread. That is why being a Christian is not just a way of feeding and living. Following Christ begins with a way of relating and being.

Some called it a witch hunt, said she’s after him. I ask, starting when. Mark the day. Trace it back. I can almost guarantee that after the assault she tried to live her life. Ask her what she did the next day and she’d say, well, I went to work. She didn’t pick up a pitchfork, hire a lawyer. She made her bed, buttoned up her shirt, took shower after shower. She tried to believe she was unchanged, to move on until her legs gave out. Every woman who spoke out did so because she hit a point where she could no longer live another day in the life she tried to build. So she turned, slowly, back around to face it. Society thinks we live to come after him. When in fact, we live to live. That’s it. He upended that life, and we tried to keep going, but couldn’t. Each time a survivor resurfaced, people were quick to say what does she want, why did it take her so long, why now, why not then, why not faster. But damage does not stick to deadlines. If she emerges, why don’t we ask her how it was possible she lived with that hurt for so long, ask who taught her to never uncover it.

This book is about entanglements. To be entangled is not simply to be intertwined with another, as in the joining of separate entities, but to lack an independent, self-contained existence. Existence is not an individual affair. Individuals do not preexist their interactions; rather, individuals emerge through and as pare of their entangled intra-relating . Which is not to say that emergence happens once and for all, as an event or as a process that takes place according to some external measure of space and of time, but rather that time and space, like matter and meaning, come into existence, are iteratively recon figured through each intra-action, there by making it impossible to differentiate in any absolute sense between creation and renewal, beginning and returning, continuity and discontinuity, here and there, past and future.

A reaper emerges from the crowd with glossy, black wings, and Akila takes off her headset and runs dizzily over. She puts her arms around me and says, I am so happy right now. I do my best to be cool about this contact, but it has never happened before, and I pat her awkwardly on the shoulder, terrified that a too-enthusiastic reciprocation will alert her to her error, like the way a white person might raise a jungle cat from birth and be pals for a time until the cat turns five and realizes it is, in fact, a carnivore. If I’m honest, all my relationships have been like this, parsing the intent of the jaws that lock around my head. Like, is he kidding, or is he hungry? In other words, all of it, even the love, is a violence.

We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way–to depend on no one–to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man–that it is an unnatural state–will do for a while, but will not carry us on safely to the end …'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false–a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.'" Mustapha Mond shut the book and leaned back in his chair. "One of the numerous things in heaven and earth that these philosophers didn't dream about was this" (he waved his hand), "us, the modern world. 'You can only be independent of God while you've got youth and prosperity; independence won't take you safely to the end.' Well, we've now got youth and prosperity right up to the end. What follows? Evidently, that we can be independent of God. 'The religious sentiment will compensate us for all our losses.' But there aren't any losses for us to compensate; religious sentiment is superfluous. And why should we go hunting for a substitute for youthful desires, when youthful desires never fail? A substitute for distractions, when we go on enjoying all the old fooleries to the very last? What need have we of repose when our minds and bodies continue to delight in activity? of consolation, when we have soma? of something immovable, when there is the social order?

In those years before mobile phones, email and Skype, travelers depended on the rudimentary communications system known as the postcard. Other methods--the long-distance phone call, the telegram--were marked "For Emergency Use Only." So my parents waved me off into the unknown, and their news bulletins about me would have been restricted to "Yes, he's arrived safely,"and "Last time we heard he was in Oregon," and "We expect him back in a few weeks." I'm not saying this was necessarily better, let alone more character-forming; just that in my case it probably helped not to have my parents a button's touch away, spilling out anxieties and long-range weather forecasts, warning me against floods, epidemics and psychos who preyed on backpackers.

There is an anchor for the soul at the cross of Christ, and it is saying to you today, ‘I love you.’ Yes, there is freedom but I have never lost control. It is saying to you, ‘I will take the worst and use it for eternal good.’ It is saying to you, ‘I am painting on a canvas bigger than you can see or understand,’ and it’s saying to you, ‘I understand.’ That cross is saying, ‘I understand.’ And when this stuff happens, we want to run away from God and be made at God and hate God. But when you look at the cross, you can’t because you realize and you can’t stop with the question we all want to ask, ‘Why is this happening to me?’ Or if you are a believer, ‘God why are you letting this happen to me?’ When you look at the cross, another thought emerges and the thought is, ‘Jesus, this happened to you. What’s happening to me, happened to you. You know about pain. You went through loss. You suffered death. You were mistreated. You were rejected. Everything in my life, good and bad, was all put on you.

I believe that the emergence of postmodernism is closely related to the emergence of this new moment of late, consumer or multinational capitalism. I believe also that its formal features in many ways express the deeper logic of that particular social system. I will only be able, however, to show this for one major theme: namely the disappearance of a sense of history, the way in which our entire contemporary social system has little by little begun to lose its capacity to retain its own past, has begun to live in a perpetual present and in a perpetual change that obliterates traditions of the kind which all earlier social formations have had in one way or another to preserve. Think only of the media exhaustion of news: of how Nixon and, even more so, Kennedy are figures from a now distant past. One is tempted to say that the very function of the news media is to relegate such recent historical experiences as rapidly as possible into the past.

Satan says, offering the next temptation. “If God exists, He will surely save you. If you are in fact his Son, God will surely save you.” Why would God not make Himself manifest, to rescue His only begotten Child from hunger and isolation and the presence of great evil? But that establishes no pattern for life. It doesn’t even work as literature. The deus ex machina—the emergence of a divine force that magically rescues the hero from his predicament—is the cheapest trick in the hack writer’s playbook. It makes a mockery of independence, and courage, and destiny, and free will, and responsibility. Furthermore, God is in no wise a safety net for the blind. He’s not someone to be commanded to perform magic tricks, or forced into Self-revelation—not even by His own Son.

Don’t try to hurry,” he said. “You’ll know in due time and then you will be on your own, by yourself.” “Do you mean that I won’t see you any more, don Juan?” “Not ever again,” he said. “Genaro and I will be then what we always have been, dust on the road.” I had a jolt in the pit of my stomach. “What are you saying, don Juan?” “I’m saying that we all are unfathomable beings, luminous and boundless. You, Genaro and I are stuck together by a purpose that is not our decision.” “What purpose are you talking about?” “Learning the warrior’s way. You can’t get out of it, but neither can we. As long as our achievement is pending you will find me or Genaro, but once it is accomplished, you will fly freely and no one knows where the force of your life will take you.” “What is don Genaro doing in this?” “That subject is not in your realm yet,” he said. “Today I have to pound the nail that Genaro put in, the fact that we are luminous beings. We are perceivers. We are an awareness; we are not objects; we have no solidity. We are boundless. The world of objects and solidity is a way of making our passage on earth convenient. It is only a description that was created to help us. We, or rather our reason, forget that the description is only a description and thus we entrap the totality of ourselves in a vicious circle from which we rarely emerge in our lifetime.

Paul. Look at me. You need to understand this. The worst thing that could have happened to me already happened." He looks up. She swallows, knowing that these are the words that stall; that may simply refuse to emerge. "Four years ago David and I went to bed like it was any other night, brushing our teeth reading our books, chatting about a restaurant we were going to the next day...and when I woke up the next morning he was there beside me, cold. Blue. I didn't...I didn't feel him go. I didn't even get to say..." There is a short silence. "Can you imagine knowing you slept through the person you love most dying next to you ? Knowing that there might have been something you could have done to help him ? To save him ? Not knowing if he was looking at you, silently begging you to..." The words fail, her breath catches, a familiar tide threatens to wash over her He reaches out his hands slowly, enfolds hers within them until she can speak again. "I thought the world had actually ended. I thought nothing good could ever happen again. I thought any thing might happen if I wasn't vigilant. I didn't eat. I didn't go out. I didn't want to see anyone. But I survived, Paul. Much to my own surprise, I got through it. And life...well, life gradually became liveable again." She leans closer to him. "So this...the painting, the house...It hit me when I heard what happened to Sophie. It's just stuff. They could take all of it, frankly. the only thing that matters is people." She looks down at his hands, and her voice cracks. "All that really matters is who you love.

Sisters forever,” Violetta declared, in her tiny, young voice. Until death, even in death, even beyond. “I love you,” Violetta says, hanging fiercely on to me even as my strength dies. I love you too. I lean against her, exhausted. “Violetta,” I murmur. I feel strange, delirious, as if a fever had wrapped me in a dream. Words emerge, faint and ethereal, from someone who reminds me of myself, but I can no longer be sure I am still here. Am I good? I am trying to ask her. Tears fall from Violetta’s eyes. She says nothing. Perhaps she can no longer hear me. I am small in this moment, turning smaller. My lips can barely move. After a lifetime of darkness, I want to leave something behind that is made of light. Both of her hands cup my face. Violetta stares at me with a look of determination, and then she brings me to her and hugs me close. “You are a light,” she replies gently. “And when you shine, you shine bright.

n fact, there is no way to "return to the faith of your childhood," not really, unless you've just woken from a decades-long and absolutely literal coma. Faith is not some half-remembered country into which you come like a long-exiled king, dispensing the old wisdom, casting out the radical, insurrectionist aspects of yourself by which you'd been betrayed. No. Life is not an error, even when it is. That is to say, whatever faith you emerge with at the end of your life is going to be not simply affected by that life but intimately dependent upon it, for faith in God is, in the deepest sense, faith in life--which means that even the staunchest life of faith is a life of great change. It follows that if you believe at fifty what you believed at fifteen, then you have not lived--or have denied the reality of your life.

Do you think,” she says, the words emerging thickly, “we might have used up all our conversation last night?” “Not possible,” says Oliver, and the way he says it, his mouth turned up in a smile, his voice full of warmth, unwinds the knot in Hadley’s stomach. “We haven’t even gotten to the really important stuff yet.” “Like what?” she asks, trying to arrange her face in a way that disguises the relief she feels. “Like what’s so great about Dickens?” “Not at all,” he says. “More like the plight of koalas. Or the fact that Venice is sinking.” He pauses, waiting for this to register, and when Hadley says nothing, he slaps his knee for emphasis. “Sinking! The whole city! Can you believe it?” She frowns in mock seriousness. “That does sound pretty important.” “It is,” Oliver insists. “And don’t even get me started on the size of our carbon footprint after this trip. Or the difference between crocodiles and alligators. Or the longest recorded flight of a chicken.” “Please tell me you don’t actually know that.” “Thirteen seconds,” he says, leaning forward to look past her and out the window. “This is a total disaster. We’re nearly to Heathrow and we haven’t even properly discussed flying chickens.

The Words, Kaladin. That was Syl’s voice. You have to speak the Words! I FORBID THIS. YOUR WILL MATTERS NOT! Syl shouted. YOU CANNOT HOLD ME BACK IF HE SPEAKS THE WORDS! THE WORDS, KALADIN! SAY THEM! “I will protect even those I hate,” Kaladin whispered through bloody lips. “So long as it is right.” A Shardblade appeared in Moash’s hands. A distant rumbling. Thunder. THE WORDS ARE ACCEPTED, the Stormfather said reluctantly. “Kaladin!” Syl’s voice. “Stretch forth thy hand!” She zipped around him, suddenly visible as a ribbon of light. “I can’t…” Kaladin said, drained. “Stretch forth thy hand!” He reached out a trembling hand. Moash hesitated. Wind blew in the opening in the wall, and Syl’s ribbon of light became mist, a form she often took. Silver mist, which grew larger, coalesced before Kaladin, extending into his hand. Glowing, brilliant, a Shardblade emerged from the mist, vivid blue light shining from swirling patterns along its length. Kaladin gasped a deep breath as if coming fully awake for the first time. The entire hallway went black as the Stormlight in every lamp down the length of the hall winked out. For a moment, they stood in darkness. Then Kaladin exploded with Light. It erupted from his body, making him shine like a blazing white sun in the darkness. Moash backed away, face pale in the white brilliance, throwing up a hand to shade his eyes. Pain evaporated like mist on a hot day. Kaladin’s grip firmed upon the glowing Shardblade, a weapon beside which those of Graves and Moash looked dull. One after another, shutters burst open up and down the hallway, wind screaming into the corridor. Behind Kaladin, frost crystalized on the ground, growing backward away from him. A glyph formed in the frost, almost in the shape of wings. Graves screamed, falling in his haste to get away. Moash backed up, staring at Kaladin. “The Knights Radiant,” Kaladin said softly, “have returned.

Emergency? Knighthawk sent. I’m just bored. I blinked, holding my phone and rereading that text. Bored? I sent. You’re literally spying on the entire world, Knighthawk. You can read anyone’s mail, listen to anyone’s phone calls. First, it’s not the whole world, he wrote. Only large chunks of North and Central America. Second, do you have any idea how mind-numbingly DULL most people are? I started a reply, but a flurry of messages came at me, interrupting what I was going to say. Oh! Knighthawk wrote. Look at this pretty flower! Hey. I want to know if you like me, but I can’t say that, so here’s an awkward flirtation instead. Where are you? I’m here. Where? Here. There? No, here. Oh. Look at my kid. Look at my dog. Look at me. Look at me holding my kid and dog. Hey, everyone. I took a huge koala this morning. Barf. The world is ruled by deific beings who can do stuff like melt buildings into puddles of acid, and all people can think of to do with their phones is take pictures of their pets and try to figure out how to get laid.

(...) shibumi has to do with great refinement underlying commonplace appearances. It is a statement so correct that it does not have to be bold, so poignant it does not have to be pretty, so true it does not have to be real. Shibumi is understanding, rather than knowledge. Eloquent silence. In demeanor, it is modesty without pudency. In art, where the spirit of shibumi takes the form of sabi, it is elegant simplicity, articulate brevity. In philosophy, where shibumi emerges as wabi, it is spiritual tranquility that is not passive; it is being without the angst of becoming. And in the personality of a man, it is . . . how does one say it? Authority without domination? Something like that.” Nicholai’s imagination was galvanized by the concept of shibumi. No other ideal had ever touched him so. “How does one achieve this shibumi, sir?” “One does not achieve it, one . . . discovers it. And only a few men of infinite refinement ever do that. Men like my friend Otake-san.” “Meaning that one must learn a great deal to arrive at shibumi?” “Meaning, rather, that one must pass through knowledge and arrive at simplicity.

If we get rid of all wishful thinking and dubious metaphysical speculations, we can hardly doubt that – at a time not too distant – each one of us will simply cease to be. It won’t be like going into darkness forever, for there will be neither darkness, nor time, nor sense of futility, nor anyone to feel anything about it. Try as best you can to imagine this, and keep at it. The universe will, supposedly, be going on as usual, but for each individual it will be as if it had never happened at all; and even that is saying too much, because there won’t be anyone for whom it never happened. Make this prospect as real as possible: the one total certainty. You will be as if you had never existed, which was, however, the way you were before you did exist – and not only you but everything else. Nevertheless, with such an improbable past, here we are. We begin from nothing and end in nothing. You can say that again. Think it over and over, trying to conceive the fact of coming to never having existed. After a while you will begin to feel rather weird, as if this very apparent something that you are is at the same time nothing at all. Indeed, you seem to be rather firmly and certainly grounded in nothingness, much as your sight seems to emerge from that total blankness behind your eyes. The weird feeling goes with the fact that you are being introduced to a new common sense, a new logic, in which you are beginning to realize the identity of ku and shiki, void and form. All of a sudden it will strike you that this nothingness is the most potent, magical, basic, and reliable thing you ever thought of, and that the reason you can’t form the slight idea of it is that it’s yourself. But not the self you thought you were.

At the core of this grief is our longing to belong. This longing is wired into us by necessity. It assures our safety and our ability to extend out into the world with confidence. This feeling of belonging is rooted in the village and, at times, in extended families. It was in this setting that we emerged as a species. It was in this setting that what we require to become fully human was established. Jean Liedloff writes, "the design of each individual was a reflection of the experience it expected to encounter." We are designed to receive touch, to hear sounds and words entering our ears that soothe and comfort. We are shaped for closeness and for intimacy with our surroundings. Our profound feelings of lacking something are not reflection of personal failure, but the reflection of a society that has failed to offer us what we were designed to expect. Liedloff concludes, "what was once man's confident expectations for suitable treatment and surroundings is now so frustrated that a person often thinks himself lucky if he is not actually homeless or in pain. But even as he is saying, 'I am all right,' there is in him a sense of loss, a longing for something he cannot name, a feeling of being off-center, of missing something. Asked point blank, he will seldom deny it.

Much of [John Hanning] Speke's Journal of the Discovery of the Source of Nile is devoted to descriptions of the physical and moral ugliness of Africa's "primitive races," in whose condition he found "a strikingly existing proof of the Holy Scriptures." For his text, Speke took the story in Genesis 9, which tells how Noah, when he was just six hundred years old and had safely skippered his ark over the flood to dry land, got drunk and passed out naked in his tent. On emerging from his oblivion, Noah learned that his youngest son, Ham, had seen him naked; that Ham had told his brothers, Shem and Japheth, of the spectacle; and that Shem and Japheth had, with their backs chastely turned, covered the old man with a garment. Noah responded by cursing the progeny of Ham's son, Canaan, saying, "A slave of slaves shall he be to his brothers." Amid the perplexities of Genesis, this is one of the most enigmatic stories, and it has been subjected to many bewildering interpretations--most notably that Ham was the original black man. To the gentry of the American South, the weird tale of Noah's curse justified slavery, and to Spake and his colonial contemporaries it spelled the history of Africa's peoples. On "contemplating these sons of Noah," he marveled that "as they were then, so they appear to be now.

Just to say evil Islamics did it, that's so lame, and we know it. We see those official close-ups on the screen. The shifty liar's look, the twelve-stepper's gleam in the eye. One look at these faces and we know they're guilty of the worst crimes we can imagine. But who's in any hurry to imagine? To make the awful connection? Any more than Germans were back in 1933, when Nazis torched Reichstag within a month of Hitler becoming chancellor. Which of course is not to suggest that Bush and his people have actually gone out and staged the events of 11 September. It would take a mind hopelessly diseased with paranoia, indeed a screamingly anti-American nutcase, even to allow to cross her mind the possibility that that terrible day would have deliberately been engineered as a pretext to impose some endless Orwellian 'war' and the emergency decrees we will soon be living under. Nah, nah, perish that thought. "But there's still always the other thing. Our yearning. Our deep need for it to be true. Somewhere, down at some shameful dark recess of the national soul, we need to feel betrayed, even guilty. As if it was us who created Bush and his gang, Cheney and Rove and Rumsfeld and Feith and the rest of them--we who called down the sacred lightning of 'democracy' and then the fascist majority on the Supreme Court threw the switches, and Bush rose from the slab and began his rampage. And whatever happened then is on our ticket.

What would be my, how should I call it, spontaneous attitude towards the universe? It's a very dark one. The first thesis would have been a kind of total vanity: there is nothing, basically. I mean it quite literally, like… ultimately there are just some fragments, some vanishing things. If you look at the universe, it's one big void. But then how do things emerge? Here, I feel a kind of spontaneous affinity with quantum physics, where, you know, the idea there is that universe is a void, but a kind of a positively charged void. And then particular things appear when the balance of the void is disturbed. And I like this idea of spontaneous very much that the fact that it's just not nothing…　Things are out there.　It means something went terribly wrong…　that what we call creation is a kind of a cosmic imbalance, cosmic catastrophe,　that things exist by mistake. And I'm even ready to go to the end and to claim that the only way to counteract it is to assume the mistake and go to the end. And we have a name for this. It's called love. Isn't love precisely this kind of a cosmic imbalance? I was always disgusted with this notion of "I love the world" universal love. I don't like the world. I don't know how… Basically, I'm somewhere in between “I hate the world” or “I'm indifferent towards it.” But the whole of reality, it's just it. It's stupid. It is out there. I don't care about it. Love, for me, is an extremely violent act. Love is not “I love you all.” Love means I pick out something, and it's, again, this structure of imbalance. Even if this something is just a small detail… a fragile individual person… I say “I love you more than anything else.” In this quite formal sense, love is evil.

We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way–to depend on no one–to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man–that it is an unnatural state–will do for a while, but will not carry us on safely to the end …'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false–a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.

Neel cuts in: "Where'd you grow up?" "Palo Alto," she says. From there to Stanford to Google: for a girl obsessed with the outer limits of human potential, Kat has stayed pretty close to home. Neel nods knowingly. "The suburban mind cannot comprehend the emergent complexity of a New York sidewalk." "I don't know about that," Kat says, narrowing her eyes. "I'm pretty good with complexity." "See, I know what you're thinking," Neel says, shaking his head. "You're thinking it's just an agent-based simulation, and everybody out here follows a pretty simple set of rules"-- Kat is nodding--"and if you can figure out those rules, you can model it. You can simulate the street, then the neighborhood, then the whole city. Right?" "Exactly. I mean, sure, I don't know what the rules are yet, but I could experiment and figure them out, and then it would be trivial--" "Wrong," Neel says, honking like a game-show buzzer. "You can't do it. Even if you know the rules-- and by the way, there are no rules--but even if there were, you can't model it. You know why?" My best friend and my girlfriend are sparring over simulations. I can only sit back and listen. Kat frowns. "Why?" "You don't have enough memory." "Oh, come on--" "Nope. You could never hold it all in memory. No computer's big enough. Not even your what's-it-called--" "The Big Box." "That's the one. It's not big enough. This box--" Neel stretches out his hands, encompasses the sidewalk, the park, the streets beyond--"is bigger." The snaking crowd surges forward.

[L]iberals insist that children should be given the right to remain part of their particular community, but on condition that they are given a choice. But for, say, Amish children to really have a free choice of which way of life to choose, either their parents’ life or that of the “English,” they would have to be properly informed on all the options, educated in them, and the only way to do what would be to extract them from their embeddedness in the Amish community, in other words, to effectively render them “English.” This also clearly demonstrates the limitations of the standard liberal attitude towards Muslim women wearing a veil: it is deemed acceptable if it is their free choice and not an option imposed on them by their husbands or family. However, the moment a woman wears a veil as the result of her free individual choice, the meaning of her act changes completely: it is no longer a sign of her direct substantial belongingness to the Muslim community, but an expression of her idiosyncratic individuality, of her spiritual quest and her protest against the vulgarity of the commodification of sexuality, or else a political gesture of protest against the West. A choice is always a meta-choice, a choice of the modality of choice itself: it is one thing to wear a veil because of one’s immediate immersion in a tradition; it is quite another to refuse to wear a veil; and yet another to wear one not out of a sense of belonging, but as an ethico-political choice. This is why, in our secular societies based on “choice,” people who maintain a substantial religious belonging are in a subordinate position: even if they are allowed to practice their beliefs, these beliefs are “tolerated” as their idiosyncratic personal choice or opinion; they moment they present them publicly as what they really are for them, they are accused of “fundamentalism.” What this means is that the “subject of free choice” (in the Western “tolerant” multicultural sense) can only emerge as the result of an extremely violent process of being torn away from one’s particular lifeworld, of being cut off from one’s roots.

If you didn’t already know this, the sun is going to die. When I think about the future, I don’t think about inescapable ends. But even if we solve global warming and destroy nuclear bombs and control population, ultimately the human race will annihilate itself if we stay here. Eventually, inevitably, we will no longer be able to live on Earth: we have a giant fireball clock ticking down twilight by twilight. In many ways, I think mortality is more manageable when we consider our eternal components, our genetics and otherwise that carry on after us. Still, soon enough, the books we write and the plants we grow will freeze up and rot in the darkness. But maybe there’s hope. What the universe really boils down to is whether a planet evolves a life-form intelligent enough to create technology capable of transporting and sustaining that life-form off the planet before the sun in that planet’s solar system explodes. I have a limited set of comparative data points, but I’d estimate that we’re actually doing okay at this point. We already have (intelligent) life, technology, and (primitive) space travel. And we still have some time before our sun runs out of hydrogen and goes nuclear. Yet none of that matters unless we can develop a sustainable means of living and traveling in space. Maybe we can. What I’ve concluded is that if we do reach this point, we have crossed a remarkable threshold—and will emerge into the (rare?) evolutionary status of having outlived the very life source that created us. It’s natural selection on a Universal scale. “The Origin of the Aliens,” one could say; a survival of the fittest planets. Planets capable of evolving life intelligent enough to leave before the lights go out. I suppose that without a God, NASA is my anti-nihilism. Alone and on my laptop, these ideas can humble me into apathy.

Ever since I became an American, people have told me that America is about leaving your past behind. I’ve never understood that. You can no more leave behind your past than you can leave behind your skin. The compulsion to delve into the past, to speak for the dead, to recover their stories: that’s part of who Evan was, and why I loved him. Just the same, my grandfather is part of who I am, and what he did, he did in the name of my mother and me and my children. I am responsible for his sins, in the same way that I take pride in inheriting the tradition of a great people, a people who, in my grandfather’s time, committed great evil. In an extraordinary time, he faced extraordinary choices, and maybe some would say this means that we cannot judge him. But how can we really judge anyone except in the most extraordinary of circumstances? It’s easy to be civilized and display a patina of orderliness in calm times, but your true character only emerges in darkness and under great pressure: is it a diamond or merely a lump of the blackest coal? Yet, my grandfather was not a monster. He was simply a man of ordinary moral courage whose capacity for great evil was revealed to his and my lasting shame. Labeling someone a monster implies that he is from another world, one which has nothing to do with us. It cuts off the bonds of affection and fear, assures us of our own superiority, but there’s nothing learned, nothing gained. It’s simple, but it’s cowardly. I know now that only by empathizing with a man like my grandfather can we understand the depth of the suffering he caused. There are no monsters. The monster is us.

I hope I’m being clear, I didn’t say I hate feminists, that would be weird. I said I hate feminist. I’m talking about the word. I have the privilege living my life inside of words and part of being a writer is creating entire universes, and that's beautiful, but part of being a writer is also living in the very smallest part of every word. ...But the word feminist, it doesn't sit with me, it doesn't add up. I want to talk about my problem that I have with it. ...Ist in it's meaning is also a problem for me. Because you can't be born an ist. It's not natural... So feminist includes the idea that believing men and women to be equal, believing all people to be people, is not a natural state. That we don't emerge assuming that everybody in the human race is a human, that the idea of equality is just an idea that's imposed on us. That we are indoctrinated with it, that it's an agenda... ...My problem with feminist is not the word. It's the question. "Are you now, or have you ever been, a feminist?" The great Katy Perry once said—I'm paraphrasing—"I'm not a feminist but I like it when women are strong."...Don't know why she feels the need to say the first part, but listening to the word and thinking about it, I realize I do understand. This question that lies before us is one that should lie behind us. The word is problematic for me because there's another word that we're missing... ...When you say racist, you are saying that is a negative thing. That is a line that we have crossed. Anything on the side of that line is shameful, is on the wrong side of history. And that is a line that we have crossed in terms of gender but we don't have the word for it... ...I start thinking about the fact that we have this word when we're thinking about race that says we have evolved beyond something and we don't really have this word for gender. Now you could argue sexism, but I'd say that's a little specific. People feel removed from sexism. ‘I'm not a sexist, but I'm not a feminist.' They think there's this fuzzy middle ground. There's no fuzzy middle ground. You either believe that women are people or you don't. It's that simple. ...You don’t have to hate someone to destroy them. You just have to not get it. ...My pitch is this word. ‘Genderist.’ I would like this word to become the new racist. I would like a word that says there was a shameful past before we realized that all people were created equal. And we are past that. And every evolved human being who is intelligent and educated and compassionate and to say I don't believe that is unacceptable. And Katy Perry won't say, "I'm not a feminist but I like strong women," she'll say, "I'm not a genderist but sometimes I like to dress up pretty." And that'll be fine. ...This is how we understand society. The word racism didn't end racism, it contextualized it in a way that we still haven't done with this issue. ...I say with gratitude but enormous sadness, we will never not be fighting. And I say to everybody on the other side of that line who believe that women are to be bought and trafficked or ignored...we will never not be fighting. We will go on, we will always work this issue until it doesn't need to be worked anymore. ...Is this idea of genderist going to do something? I don't know. I don't think that I can change the world. I just want to punch it up a little.

Because this painting has never been restored there is a heightened poignance to it somehow; it doesn’t have the feeling of unassailable permanence that paintings in museums do. There is a small crack in the lower left, and a little of the priming between the wooden panel and the oil emulsions of paint has been bared. A bit of abrasion shows, at the rim of a bowl of berries, evidence of time’s power even over this—which, paradoxically, only seems to increase its poetry, its deep resonance. If you could see the notes of a cello, when the bow draws slowly and deeply across its strings, and those resonant reverberations which of all instruments’ are nearest to the sound of the human voice emerge—no, the wrong verb, they seem to come into being all at once, to surround us, suddenly, with presence—if that were made visible, that would be the poetry of Osias Beert. But the still life resides in absolute silence. Portraits often seem pregnant with speech, or as if their subjects have just finished saying something, or will soon speak the thoughts that inform their faces, the thoughts we’re invited to read. Landscapes are full of presences, visible or unseen; soon nymphs or a stag or a band of hikers will make themselves heard. But no word will ever be spoken here, among the flowers and snails, the solid and dependable apples, this heap of rumpled books, this pewter plate on which a few opened oysters lie, giving up their silver. These are resolutely still, immutable, poised for a forward movement that will never occur. The brink upon which still life rests is the brink of time, the edge of something about to happen. Everything that we know crosses this lip, over and over, like water over the edge of a fall, as what might happen does, as any of the endless variations of what might come true does so, and things fall into being, tumble through the progression of existing in time. Painting creates silence. You could examine the objects themselves, the actors in a Dutch still life—this knobbed beaker, this pewter salver, this knife—and, lovely as all antique utilitarian objects are, they are not, would not be, poised on the edge these same things inhabit when they are represented. These things exist—if indeed they are still around at all—in time. It is the act of painting them that makes them perennially poised, an emergent truth about to be articulated, a word waiting to be spoken. Single word that has been forming all these years in the light on the knife’s pearl handle, in the drops of moisture on nearly translucent grapes: At the end of time, will that word be said?

Things I Used to Get Hit For: Talking back. Being smart. Acting stupid. Not listening. Not answering the first time. Not doing what I’m told. Not doing it the second time I’m told. Running, jumping, yelling, laughing, falling down, skipping stairs, lying in the snow, rolling in the grass, playing in the dirt, walking in mud, not wiping my feet, not taking my shoes off. Sliding down the banister, acting like a wild Indian in the hallway. Making a mess and leaving it. Pissing my pants, just a little. Peeing the bed, hardly at all. Sleeping with a butter knife under my pillow. Shitting the bed because I was sick and it just ran out of me, but still my fault because I’m old enough to know better. Saying shit instead of crap or poop or number two. Not knowing better. Knowing something and doing it wrong anyway. Lying. Not confessing the truth even when I don’t know it. Telling white lies, even little ones, because fibbing isn’t fooling and not the least bit funny. Laughing at anything that’s not funny, especially cripples and retards. Covering up my white lies with more lies, black lies. Not coming the exact second I’m called. Getting out of bed too early, sometimes before the birds, and turning on the TV, which is one reason the picture tube died. Wearing out the cheap plastic hole on the channel selector by turning it so fast it sounds like a machine gun. Playing flip-and-catch with the TV’s volume button then losing it down the hole next to the radiator pipe. Vomiting. Gagging like I’m going to vomit. Saying puke instead of vomit. Throwing up anyplace but in the toilet or in a designated throw-up bucket. Using scissors on my hair. Cutting Kelly’s doll’s hair really short. Pinching Kelly. Punching Kelly even though she kicked me first. Tickling her too hard. Taking food without asking. Eating sugar from the sugar bowl. Not sharing. Not remembering to say please and thank you. Mumbling like an idiot. Using the emergency flashlight to read a comic book in bed because batteries don’t grow on trees. Splashing in puddles, even the puddles I don’t see until it’s too late. Giving my mother’s good rhinestone earrings to the teacher for Valentine’s Day. Splashing in the bathtub and getting the floor wet. Using the good towels. Leaving the good towels on the floor, though sometimes they fall all by themselves. Eating crackers in bed. Staining my shirt, tearing the knee in my pants, ruining my good clothes. Not changing into old clothes that don’t fit the minute I get home. Wasting food. Not eating everything on my plate. Hiding lumpy mashed potatoes and butternut squash and rubbery string beans or any food I don’t like under the vinyl seat cushions Mom bought for the wooden kitchen chairs. Leaving the butter dish out in summer and ruining the tablecloth. Making bubbles in my milk. Using a straw like a pee shooter. Throwing tooth picks at my sister. Wasting toothpicks and glue making junky little things that no one wants. School papers. Notes from the teacher. Report cards. Whispering in church. Sleeping in church. Notes from the assistant principal. Being late for anything. Walking out of Woolworth’s eating a candy bar I didn’t pay for. Riding my bike in the street. Leaving my bike out in the rain. Getting my bike stolen while visiting Grandpa Rudy at the hospital because I didn’t put a lock on it. Not washing my feet. Spitting. Getting a nosebleed in church. Embarrassing my mother in any way, anywhere, anytime, especially in public. Being a jerk. Acting shy. Being impolite. Forgetting what good manners are for. Being alive in all the wrong places with all the wrong people at all the wrong times.

Furthermore, Professor Uzzi-Tuzii had begun his oral translation as if he were not quite sure he could make the words hang together, going back over every sentence to iron out the syntactical creases, manipulating the phrases until they were not completely rumpled, smoothing them, clipping them, stopping at every word to illustrate its idiomatic uses and its commutations, accompanying himself with inclusive gestures as if inviting you to be content with approximate equivalents, breaking off to state grammatical rules, etymological derivations, quoting the classics. but just when you are convinced that for the professor philology and erudition mean more than what the story is telling, you realize the opposite is true: that academic envelope serves only to protect everything the story says and does not say, an inner afflatus always on the verge of being dispersed at contact with the air, the echo of a vanished knowledge revealed in the penumbra and in tacit allusions. Torn between the necessity to interject glosses on multiple meanings of the text and the awareness that all interpretation is a use of violence and caprice against a text, the professor, when faced by the most complicated passages, could find no better way of aiding comprehension than to read them in the original, The pronunciation of that unknown language, deduced from theoretical rules, not transmitted by the hearing of voices with their individual accents, not marked by the traces of use that shapes and transforms, acquired the absoluteness of sounds that expect no reply, like the song of the last bird of an extinct species or the strident roar of a just-invented jet plane that shatters the sky on its first test flight. Then, little by little, something started moving and flowing between the sentences of this distraught recitation,. The prose of the novel had got the better of the uncertainties of the voice; it had become fluent, transparent, continuous; Uzzi-Tuzii swam in it like a fish, accompanying himself with gestures (he held his hands open like flippers), with the movement of his lips (which allowed the words to emerge like little air bubbles), with his gaze (his eyes scoured the page like a fish's eyes scouring the seabed, but also like the eyes of an aquarium visitor as he follows a fish's movement's in an illuminated tank).

His day is done. Is done. The news came on the wings of a wind, reluctant to carry its burden. Nelson Mandela’s day is done. The news, expected and still unwelcome, reached us in the United States, and suddenly our world became somber. Our skies were leadened. His day is done. We see you, South African people standing speechless at the slamming of that final door through which no traveller returns. Our spirits reach out to you Bantu, Zulu, Xhosa, Boer. We think of you and your son of Africa, your father, your one more wonder of the world. We send our souls to you as you reflect upon your David armed with a mere stone, facing down the mighty Goliath. Your man of strength, Gideon, emerging triumphant. Although born into the brutal embrace of Apartheid, scarred by the savage atmosphere of racism, unjustly imprisoned in the bloody maws of South African dungeons. Would the man survive? Could the man survive? His answer strengthened men and women around the world. In the Alamo, in San Antonio, Texas, on the Golden Gate Bridge in San Francisco, in Chicago’s Loop, in New Orleans Mardi Gras, in New York City’s Times Square, we watched as the hope of Africa sprang through the prison’s doors. His stupendous heart intact, his gargantuan will hale and hearty. He had not been crippled by brutes, nor was his passion for the rights of human beings diminished by twenty-seven years of imprisonment. Even here in America, we felt the cool, refreshing breeze of freedom. When Nelson Mandela took the seat of Presidency in his country where formerly he was not even allowed to vote we were enlarged by tears of pride, as we saw Nelson Mandela’s former prison guards invited, courteously, by him to watch from the front rows his inauguration. We saw him accept the world’s award in Norway with the grace and gratitude of the Solon in Ancient Roman Courts, and the confidence of African Chiefs from ancient royal stools. No sun outlasts its sunset, but it will rise again and bring the dawn. Yes, Mandela’s day is done, yet we, his inheritors, will open the gates wider for reconciliation, and we will respond generously to the cries of Blacks and Whites, Asians, Hispanics, the poor who live piteously on the floor of our planet. He has offered us understanding. We will not withhold forgiveness even from those who do not ask. Nelson Mandela’s day is done, we confess it in tearful voices, yet we lift our own to say thank you. Thank you our Gideon, thank you our David, our great courageous man. We will not forget you, we will not dishonor you, we will remember and be glad that you lived among us, that you taught us, and that you loved us all.