Emerging From Broken Quotes

Remember you are water. Of course you leave salt trails. Of course you are crying. Flow. P.S. If there happens to be a multitude of griefs upon you, individual and collective, or fast and slow, or small and large, add equal parts of these considerations: that the broken heart can cover more territory. that perhaps love can only be as large as grief demands. that grief is the growing up of the heart that bursts boundaries like an old skin or a finished life. that grief is gratitude. that water seeks scale, that even your tears seek the recognition of community. that the heart is a front line and the fight is to feel in a world of distraction. that death might be the only freedom. that your grief is a worthwhile use of your time. that your body will feel only as much as it is able to. that the ones you grieve may be grieving you. that the sacred comes from the limitations. that you are excellent at loving.

Silence. It flashed from the woodwork and the walls; it smote him with an awful, total power, as if generated by a vast mill. It rose from the floor, up out of the tattered gray wall-to-wall carpeting. It unleashed itself from the broken and semi-broken appliances in the kitchen, the dead machines which hadn’t worked in all the time Isidore had lived here. From the useless pole lamp in the living room it oozed out, meshing with the empty and wordless descent of itself from the fly-specked ceiling. It managed in fact to emerge from every object within his range of vision, as if it—the silence—meant to supplant all things tangible. Hence it assailed not only his ears but his eyes; as he stood by the inert TV set he experienced the silence as visible and, in its own way, alive. Alive! He had often felt its austere approach before; when it came it burst in without subtlety, evidently unable to wait. The silence of the world could not rein back its greed. Not any longer. Not when it had virtually won.

Some men lash out and leave marks, the black eyes and broken noses that send women to the emergency rooms and from there to the kindly social worker and the battered women’s shelter. But the real devils are the ones who hide the traces, who practice constant psychological abuse until the woman is all but destroyed.

The journey of reinvention is one of raw emotions Emerging from dormancy Surprising as a paper cut Overwhelming as a hailstorm One part vulnerability One part rage One part surrender Uncomfortable Unfamiliar Unsure Fearful Alone Damaged Broken And finding a new Self Slowly Different Healing Humble Present Open Longing Free

Someday, emerging at last from the violent insight, let me sing out jubilation and praise to assenting angels. Let not even one of the clearly-struck hammers of my heart fail to sound because of a slack, a doubtful, or a broken string. Let my joyfully streaming face make me more radiant; let my hidden weeping arise and blossom. How dear you will be to me then, you nights of anguish. Why didn't I kneel more deeply to accept you, inconsolable sisters, and surrendering, lose myself in your loosened hair. How we squander our hours of pain. How we gaze beyond them into the bitter duration to see if they have an end. Though they are really our winter-enduring foliage, our dark evergreen, our season in our inner year--, not only a season in time--, but are place and settlement, foundation and soil and home.

Assembling a coherent portrait of Muhammad’s life required piecing together scattered fragments and structuring them in an organized manner. What emerged from the reconstruction was the realization that Muhammad had endured terrible setbacks and traumatic suffering, only to turn his brokenness into an asset, unlocking latent abilities to improve the world around him. Moved by his own experience in overcoming challenges, Muhammad dedicated himself to inspiring others to see their imperfections as the very source of their potential. Despite all the pain, Muhammad refused to see himself as a victim. His nickname al- Badr Laylat At-Tamam (the fullest moon) referred to illumination of the darkness by his bright shining face.

Because of the consequences of trying to be heard as a child, many adults are unable to take the risk of telling as adults. The fear of the consequences is almost debilitating. The abusers and controllers know that; they rely on it.

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.)

The adversarial system,” that’s what it was called. The attorneys on each side did their best to win, no-holds-barred—and whatever emerged from the mess of broken limbs was called justice.

...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.)

Sometimes life events break your heart. Even as you grieve, allow light to seep through the cracks, uplift, and illuminate a healing. Baby turtles emerge from the cracking of shells; new life can burst forth. Clear away all broken belongings as a metaphorical pathway fresh, loving experiences in uncharted waters.

This is a hard question. But as women we have a right to ask the hard questions. The only way I have ever understood, broken free, emerged, healed, forgiven, flourished, and grown powerful is by asking the hardest questions and then living into the answers through opening up to my own terror and transmuting it into creativity. I have gotten nowhere by retreating into hand-me-down sureties or resisting the tensions that truth ignited.

If our shallow, self-critical culture sometimes seems to lack a sense of the numinous or spiritual it’s only in the same way a fish lacks a sense of the ocean. Because the numinous is everywhere, we need to be reminded of it. We live among wonders. Superhuman cyborgs, we plug into cell phones connecting us to one another and to a constantly updated planetary database, an exo-memory that allows us to fit our complete cultural archive into a jacket pocket. We have camera eyes that speed up, slow down, and even reverse the flow of time, allowing us to see what no one prior to the twentieth century had ever seen — the thermodynamic miracle of broken shards and a puddle gathering themselves up from the floor to assemble a half-full wineglass. We are the hands and eyes and ears, the sensitive probing feelers through which the emergent, intelligent universe comes to know its own form and purpose. We bring the thunderbolt of meaning and significance to unconscious matter, blank paper, the night sky. We are already divine magicians, already supergods. Why shouldn’t we use all our brilliance to leap in as many single bounds as it takes to a world beyond ours, threatened by overpopulation, mass species extinction, environmental degradation, hunger, and exploitation? Superman and his pals would figure a way out of any stupid cul-de-sac we could find ourselves in — and we made Superman, after all.

There's mimicry of broken English, like patois was a luxury, rather than a necessity, like the language did not emerge from Black body being split.

Silence. It flashed from the woodwork and the walls; it smote him with an awful, total power, as if generated by a vast mill. It rose from the floor, up out of the tattered gray wall-to-wall carpeting. It unleashed itself from the broken and semi-broken appliances in the kitchen, the dead machines which hadn’t worked in all the time Isidore had lived here. From the useless pole lamp in the living room it oozed out, meshing with the empty and wordless descent of itself from the fly-specked ceiling. It managed in fact to emerge from every object within his range of vision, as if it—the silence—meant to supplant all things tangible.

I let go of false hope. I let go of the hope that they would transform in favour of working on my own transformation. I let go of the hope that they would HEAR me. I let go of the hope that they would SEE me. Instead of my hope being in THEM, I listened to me. I heard me, I saw me, I validated my own pain and I began to emerge from the broken life I had been living.

Goddess Rising This is for the women Who have walked with hidden shame Stirring like all is well Though weighted down in pain. This is for her Inner Child Who longs to forget Her innocence stolen Body, soul and spirit rent into pieces- fragments-broken-bent This is for the Maiden Longing to belong -To another - In hopes to make right the darkened wrongs Not realizing-blinded by oozing wounds Her own innate delicious power Thick within her womb This is for the Mother Breaking eons of fettered chains For the children she has birthed Through blood and breaths of change She calls them Redemption Regardless of their names This is for the Crone Who called her shattered pieces Home To herself- To all her luminous bodies Where she never dared to feel Making strong her bones Crushing~ oppressors With the swaying of her hips Her hands soaring like doves Honey dripping from her lips This is for the Wild Woman Who traversed the Underground Leaving her footprints While taming the Hellhounds. Like a seed breaking fallow ground Emerging fruitful garden No longer bound By the nightmare of the past Awakened from the Dream- Of Separation SHE. IS.- merging realms between. This is for the woman, for the Goddess For me For you Rising from our ashes Making ALL things new~

They arrived home again to a most peculiar sight. The small garden at the front of the Banana House had been transformed. A tidal wave of cushions, beanbags, quilts, hearth rugs, and sleeping bags appeared to have swept up the lawn and broken at the wall. From Indigo's window a multicolored rope of knotted bedsheets came snaking out and ended among the cushions. As Micheal and Caddy watched, a mattress emerged and fell to the ground, followed by a rain of pillows. "Indigo!" shouted Caddy, jumping out of the car. Indigo's and Rose's heads appeared in the window above. "It's all right, Caddy!" Indigo called cheerfully. "We've been doing it all the time you've been gone." "We keep finding more stuff to land on!" added Rose. "Look!

Day and night bled into each other, coalescing into one big nightmare. My clothes were indistinguishable from pajamas. A lamp was always on. We were in the middle of what felt like an ongoing emergency. Like someone was playing a practical joke on us. Endure the car crash of childbirth, then, without sleeping, use your broken body to keep your tiny, fragile, precious, heartbreaking, mortal child alive.

However, revolt is the only way out of the colonial situation, and the colonized realizes it sooner or later. His condition is absolute and cries for an absolute solution; a break and not a compromise. He has been torn away from his past and cut off from his future, his traditions are dying and he loses the hope of acquiring a new culture. He has neither language, nor flag, nor technical knowledge, nor national or international existence, nor rights, nor duties. He possesses nothing, is no longer anything and no longer hopes for anything. Moreover, the solution becomes more urgent every day. The mechanism for destroying the colonized cannot but worsen daily. The more oppression increases, the more the colonizer needs justification. The more he must debase the colonized, the more guilty he feels, the more he must justify himself, etc. How can he emerge from this increasingly explosive circle except by rupture, explosion? The colonial situation, by its own internal inevitability, brings on revolt. For the colonial condition cannot be adjusted to; like an iron collar, it can only be broken.

He had seen how the spirit, the reserves in [Bond], could pull him out of badly damaged conditions that would have broken the normal human being. He knew how a desperate situation would bring out those reserves again, how the will to live would spring up again in a real emergency. He remembered how countless neurotic patients had disappeared for ever from his consulting rooms when the last war had broken out. The big worry had driven out the smaller ones, the greater fear the lesser. He made up his mind. He turned back to M. "Give him one more chance.

For those who have walked through the fires of hell and rather than fall to its flames, have emerged battered, but victorious. In the immortal words of Ovid: Quin ninc quoque frigidus artus, dum loquor, horror habet, parsque est meminisse doloris- Even now while I tell it, cold horror envelops me and my pains return the minute I think of it. We can never escape the pain of our pasts, or the flashbacks that assault us when we dare to let our thoughts drift unattended, but we can choose to not let it ruin the future we, alone, can build for ourselves. And for those who are currently trapped in a bad situation. May you find the resolute strength it takes to free yourself, and to finally see the beauty that lives inside you. You are resplendent, and you deserve respect and love. Don't let the minions of hatred or cruelty define you, or steal away your own humanity. When our compassion and ability to love and appreciate others go, then our bullies and oppressors have truly won, for it is not they who are harmed, but rather we who lose our souls and hearts to the same miserable bitterness that causes them to lash out against us. The cycle can be broken- it must be broken, even though the path is never easy or without cost. Yet victory is made sweeter when you know it came from within you, without violent retribution. The best revenge is to leave them mired in their hateful misery while you learn to bask in the warmth of self-esteem and happiness. Never forget that broken wings can and do heal in time, and that those scarred wings can carry the eagle to the top of the highest mountain.

The least attractive-sounding of this trinity is the concept of ‘intersectionality’. This is the invitation to spend the rest of our lives attempting to work out each and every identity and vulnerability claim in ourselves and others and then organize along whichever system of justice emerges from the perpetually moving hierarchy which we uncover. It is a system that is not just unworkable but dementing, making demands that are impossible towards ends that are unachievable. But today intersectionality has broken out from the social science departments of the liberal arts colleges from which it originated. It is now taken seriously by a generation of young people and – as we shall see – has become embedded via employment law (specifically through a ‘commitment to diversity’) in all the major corporations and governments. New

Most of the bankers also felt that women are more emotional, leas stable than men. Not true! I think by nature a woman is more stable. Life gives her so many different things to cope with, and she learns almost from infancy to cope and not to let it show. A woman who has married and brought up children has had a thousand emergencies — illnesses, broken plumbing, appliances refusing to operate,the children’s naughtiness, her husband’s moods, the bills — and has trained herself to take them all astride.

Let's go over it again, shall we?" "We will not shape-shift in front of your children unless it's an emergency," said Drake. "And if it is an emergency, we will try to find a place to hide, or, if that isn't possible, we will change so that they see our backsides," added Darrius. I stared at Drake. He rolled his eyes. "I did not 'flop around' in front of Jenny. I was behind the couch and she was on the stairs. She saw only my head." He pointed at his skull. "This one! On mein shoulders!" "I know." I waved at them. "Continue." "We will keep shorts or jeans stashed in many locations so that when we shift back into human form, we'll be able to cover our woobies," said Darrius. "Excellent." I looked at Drake and smiled benignly. "How's your rear end?" "Sore," he groused. "Not even Brigid would heal the scratches from that damned cat.

In the novel Fight Club, the character Jack’s apartment is blown up. All of his possessions—“every stick of furniture,” which he pathetically loved—were lost. Later it turns out that Jack blew it up himself. He had multiple personalities, and “Tyler Durden” orchestrated the explosion to shock Jack from the sad stupor he was afraid to do anything about. The result was a journey into an entirely different and rather dark part of his life. In Greek mythology, characters often experience katabasis—or “a going down.” They’re forced to retreat, they experience a depression, or in some cases literally descend into the underworld. When they emerge, it’s with heightened knowledge and understanding. Today, we’d call that hell—and on occasion we all spend some time there. We surround ourselves with bullshit. With distractions. With lies about what makes us happy and what’s important. We become people we shouldn’t become and engage in destructive, awful behaviors. This unhealthy and ego-derived state hardens and becomes almost permanent. Until katabasis forces us to face it. Duris dura franguntur. Hard things are broken by hard things. The bigger the ego the harder the fall. It would be nice if it didn’t have to be that way. If we could nicely be nudged to correct our ways, if a quiet admonishment was what it took to shoo away illusions, if we could manage to circumvent ego on our own. But it is just not so. The Reverend William A. Sutton observed some 120 years ago that “we cannot be humble except by enduring humiliations.” How much better it would be to spare ourselves these experiences, but sometimes it’s the only way the blind can be made to see.

Rave emerged spontaneously, neither planned or designed. It was a genuine grass roots phenomenon, egalitarian and welcoming. Thousands danced in fields all through the night, out under the moon, in order to achieve a trance-like, ecstatic state. It was a form of communion and it was pagan as fuck. Needless to say, it couldn't last. The press and the government, appalled by such non-violent having-of-a-good-time, moved quickly to crush it. Ultimately, though, they weren't quick enough. Rave grew too big too quickly, and it attracted the attention of those who felt they could make money from such events. Once this happened and the superstar DJs and the superclubs arrived, the focus shifted from the raw crowd back to the event itself. Rave's spell was broken.

Here is what needs to be understood in our bones: the spell of neoliberalism has been broken, crushed under the weight of lived experience and a mountain of evidence. What for decades was unsayable is now being said out loud by candidates who win millions of votes: free college tuition, double the minimum wage, 100 percent renewable energy as quickly as technology allows, demilitarize the police, prisons are no place for young people, refugees are welcome here, war makes us all less safe. The left-wing almost-wins of the past two years are not defeats. They are the first tremors of a profound idealogical realignment from which a progressive majority could well emerge

No one without sociopathic or psychotic tendencies can be glad at the news of another person’s death, but there is a kind of surge of adrenaline and sense of purpose that can be very powerful. It is without doubt a dark and complicated feeling, shared with firemen and soldiers and paramedics and emergency-room workers, that comes from knowing that you can only be at your best and only really achieve any kind of fulfillment when what is at stake is literally life and death.

The key is to take a larger project or goal and break it down into smaller problems to be solved, constraining the scope of work to solving a key problem, and then another key problem. This strategy, of breaking a project down into discrete, relatively small problems to be resolved, is what Bing Gordon, a cofounder and the former chief creative officer of the video game company Electronic Arts, calls smallifying. Now a partner at the venture capital firm Kleiner Perkins, Gordon has deep experience leading and working with software development teams. He’s also currently on the board of directors of Amazon and Zynga. At Electronic Arts, Gordon found that when software teams worked on longer-term projects, they were inefficient and took unnecessary paths. However, when job tasks were broken down into particular problems to be solved, which were manageable and could be tackled within one or two weeks, developers were more creative and effective.

a big, messy linear problem can always be broken into smaller, more manageable parts. Then each part can be solved separately, and all the little answers can be recombined to solve the bigger problem. So it’s literally true that in a linear problem, the whole is exactly equal to the sum of the parts.

In the beginning was the dream... In the eternal night where no dawn broke, the dream deepened. Before anything ever was, it had to be dreamed... If we take Nature as the great artist, then all presences in the world have emerged from her mind and imagination. We are children of the earth's dreaming. It's almost as if Nature is in dream and we are her children who have broken through the dawn into time and place. Fashioned in the dreaming of the clay, we are always somehow haunted by that; we are unable ever finally to decide what is dream and what is reality. Each day we live in what we call reality, yet life seems to resemble a dream. We rush through our days in such stress and intensity, as if we were here to stay and the serious project of the world depended on us. We worry and grow anxious - we magnify trivia until they become important enough to control our lives. Yet all the time, we have forgotten that we are but temporary sojourners on the surface of a strange planet spinning slowly in the infinite night of the cosmos... [.....] There is no definitive dividing line between reality and dream. What we consider real is often precariously dream-like. Our grip on reality is tenuous...

Although we use words such as achieving, wishing, and praying for enlightenment, ultimately we don’t acquire enlightenment from an external source. A more correct way to put it is discovering the enlightenment that has always been there. Enlightenment is part of our true nature. Our true nature is like a golden statue; however, it is still in its mold, which is like our defilements and ignorance. Because ignorance and emotion are not an inherent part of our nature, just as the mold is not part of the statue, there is such a thing as primordial purity. When the mold is broken, the statue emerges. When our defilements are removed, our true buddhanature is revealed.

Beyond our grim circle, the underground station looked like the aftermath of a nightclub bombing. Steam from burst pipes shrieked forth in ghostly curtains. Splintered monitors swung broken-necked from the ceiling. A sea of shattered glass spread all the way to the tracks, flashing in the hysterical strobe of red emergency lights like an acre-wide disco ball.

The myth identifies the beginning of human history with an act of choice, but it puts all emphasis on the sinfulness of this first act of freedom and the suffering resulting from it. Man and woman live in the Garden of Eden in complete harmony with each other and with nature. There is peace and no necessity to work; there is no choice, no freedom, no thinking either, Man is forbidden to eat from the tree of knowledge of good and evil. He acts against God's command, he breaks through the state of harmony with nature of which he is a part without transcending it. From the standpoint of the Church which represented authority, this is essentially sin. From the standpoint of man, however, this is the beginning of human freedom. Acting against God's orders means freeing himself from coercion, emerging from the unconscious existence of prehuman life to the level of man. Acting against the command of authority, committing a sin, is in its positive human aspect the first act of freedom, that is, the first human act. In the myth the sin in its formal aspect is the acting against God's command; in its material aspect it is the eating of the tree of knowledge. The act of disobedience as an act of freedom is the beginning of reason. The myth speaks of other consequences of the first act of freedom. The original harmony between man and nature is broken. God proclaims war between man and woman, and war between nature and man, Man has become separate from nature, he has taken the first step towards becoming human by becoming an "individual". He has committed the first act of freedom. The myth emphasizes the suffering resulting from this act. To transcend nature, to be alienated from nature and from another human being, finds man naked, ashamed. He is alone and free, yet powerless and afraid. The newly won freedom appears as a curse; he is free from the sweet bondage of paradise, but he is not free to govern himself, to realize his individuality.

The process of Life is to make us, break us, and to remake us. From birth to death, this process endures ceaselessly. Our lived experiences then are integral to how we are shaped – to how we are remade each time that we are broken. We emerge stronger, calmer, content and happy from each upheaval that we go through. That’s how we awaken to the sublime realization that the journey is indeed the only reward.

It was a quirk of blind optimism that held that someone broken could, in time, heal, could reassemble all the pieces and emerge whole, perhaps even stronger for the ordeal. Certainly wiser, for what else could be the reward for suffering? The notion that did not sit well, with anyone, was that one so broken might remain that way – neither dying (and so removing the egregious example of failure from all mortal eyes) nor improving. A ruined soul should not be stubborn, should not cling to what was clearly a miserable existence. Friends recoil. Acquaintances drift away. And the one who fell finds a solitary world, a place where no refuge could be found from loneliness when loneliness was the true reward of surviving for ever maimed, for ever weakened. Yet who would not choose that fate, when the alternative was pity?

Death has but few terrors for the crushed and broken spirit; but how heavy and icy is his hand when it grasps the heart which has just begun to live and revel in the joys of life! I felt that I had emerged from the tomb, and had for a moment enjoyed the greatest delights of life, love, friendship, and liberty; and now the door of the sepulcher was again opened, and an unseen force compelled me once more to enter it forever.

Meanwhile the sight of the red glove emerging from under the dirty snow convinced the squire that the greatest deception of youth is optimism of any kind, a persistent faith in the idea that something will change or improve, or that there is progress in everything. So now the vessel had broken inside him, full of the despair he had always carried within him like hemlock. The squire looked around him and saw suffering, death, and decay, which were widespread as dirt.

Everything lives on earth according to the law of nature, and from that law emerges the glory and joy of liberty; but man is denied this fortune, because he set for the God-given soul a limited and earthly law of his own. He made for himself strict rules. Man built a narrow and painful prison in which he secluded his affections and desires. He dug out a deep grave in which he buried his heart and its purpose. If an individual, through the dictates of his soul, declares his withdrawal from society and violates the law, his fellowmen will say he is a rebel worthy of exile, or an infamous creature worthy only of execution. Will man remain a slave of self-confinement until the end of the world? Or will he be freed by the passing of time and live in the Spirit for the Spirit? Will man insist upon staring downward and backward at the earth? Or will he turn his eyes toward the sun so he will not see the shadow of his body amongst the skulls and thorns?

Silence. It flashed from the woodwork and the walls; it smote him with an awful, total power, as if generated by a vast mill. It rose from the floor, up out of the tattered gray wall-to-wall carpeting. It unleashed itself from the broken and semi-broken appliances in the kitchen, the dead machines which hadn’t worked in all the time Isidore had lived here. From the useless pole lamp in the living room it oozed out, meshing with the empty and wordless descent of itself from the fly-specked ceiling. It managed in fact to emerge from every object within his range of vision, as if it—the silence—meant to supplant all things tangible. Hence it assailed not only his ears but his eyes; as he stood by the inert TV set he experienced the silence as visible and, in its own way, alive. Alive! He had often felt its austere approach before; when it came, it burst in without subtlety, evidently unable to wait. The silence of the world could not rein back its greed. Not any longer. Not when it had virtually won.

The atmosphere of man’s soul is composed of the union of heaven and earth; what an unnatural child man is; the law of spiritual nature is broken… It seems to me that the world has taken on a negative meaning, and that from roof hi, refined spirituality there has emerged satire.” Dostoyevsky was beginning to think of human life as an eternal struggle between the material in the spiritual in man’s nature; and he would always continue to regard the world as a Purgatory, who's trials and triangulations serve the supreme purpose of more purification.

Passion for science derives from an aesthetic sensibility, not a practical one. We discover something new about the world, and that lets us better appreciate its beauty. On the surface, the weak interactions are a mess: The force-carrying bosons have different masses and charges, and different interaction strengths for different particles. Then we dig deeper, and an elegant mechanism emerges: a broken symmetry, hidden from our view by a field pervading space. It’s like being able to read poetry in the original language, instead of being stuck with mediocre translations.

What, then, can Shakespearean tragedy, on this brief view, tell us about human time in an eternal world? It offers imagery of crisis, of futures equivocally offered, by prediction and by action, as actualities; as a confrontation of human time with other orders, and the disastrous attempt to impose limited designs upon the time of the world. What emerges from Hamlet is--after much futile, illusory action--the need of patience and readiness. The 'bloody period' of Othello is the end of a life ruined by unseasonable curiosity. The millennial ending of Macbeth, the broken apocalypse of Lear, are false endings, human periods in an eternal world. They are researches into death in an age too late for apocalypse, too critical for prophecy; an age more aware that its fictions are themselves models of the human design on the world. But it was still an age which felt the human need for ends consonant with the past, the kind of end Othello tries to achieve by his final speech; complete, concordant. As usual, Shakespeare allows him his tock; but he will not pretend that the clock does not go forward. The human perpetuity which Spenser set against our imagery of the end is represented here also by the kingly announcements of Malcolm, the election of Fortinbras, the bleak resolution of Edgar. In apocalypse there are two orders of time, and the earthly runs to a stop; the cry of woe to the inhabitants of the earth means the end of their time; henceforth 'time shall be no more.' In tragedy the cry of woe does not end succession; the great crises and ends of human life do not stop time. And if we want them to serve our needs as we stand in the middest we must give them patterns, understood relations as Macbeth calls them, that defy time. The concords of past, present, and future towards which the soul extends itself are out of time, and belong to the duration which was invented for angels when it seemed difficult to deny that the world in which men suffer their ends is dissonant in being eternal. To close that great gap we use fictions of complementarity. They may now be novels or philosophical poems, as they once were tragedies, and before that, angels. What the gap looked like in more modern times, and how more modern men have closed it, is the preoccupation of the second half of this series.

I have been in movement spaces for a long time and we have a way of doing things that is so steeped in critique that I have often wondered if we would strangle movement before it could blossom. Sometimes I think we put up the critiques to excuse ourselves from getting involved, and sometimes I think we do it to protect our hearts from getting broken if it doesn't work out. Critique, alone, can keep us from having to pick up the responsibility of figuring out solutions. Sometimes I think we need to liberate ourselves from critique, both internal and external, to truly give change a chance.

Concentration can sometimes become difficult if an assignment appears overwhelming. In this case, try breaking down the assignment into more ‘do-able’ tasks. If you have to research a report, write it up and present it, make the researching a goal in itself. Once that’s done, the second step, outlining it, becomes easier. Writing it up becomes your third goal; and then, finally, focus on the final step: presenting your findings. Broken down into four manageable chunks, it becomes easier for each one to be pursued with effortless concentration. Concentration dispels chaos and brings in order. And who can deny that from an organised mind emerges a powerful memory?

Snow and soot covered the ancient tree's broken branches and seared bark. It wasn't dead, not quite yet. Here and there tiny shoots of green struggled to emerge, but they weren't doing well. The end was near. A shadow loomed, and a creature settled into the drifts, and old, wounded thing of the skies, as near death as the tree. Pinions drooping, it laboriously began building a nest--a place of dying. Stick by stick, it pecked among the ruined wood on the ground, piling the bits higher until it was clear that it was not a nest at all. It was a pyre. The bloody, dying thing settled in atop the kindling, and crooned soft music unlike anything ever heard before. A glow began to build, surrounding the beast soon in a rich purple lambience. Blue flames burst forth. And the tree seemed to respond. Aged, ruined branches curled forward toward the heat, like an old man warming his hands. Snow shivered and fell, the green patches grew and began to fill the air with the fragrance of renewal It was not the creature on the pyre that was reborn, and even in sleep, that surprised Gordon. The great bird was consumed, leaving only bones. But the tree blossomed, and from its flowering branches things uncurled and drifted off into the air. He stared in wonderment when he saw that they were balloons, airplanes, and rocket ships. Dreams. They floated away in all directions, and the air was filled with hope.

We had reached the upstairs corridor, and Sir Watkyn Bassett was emerging from his room, humming a light air. It died on his lips as he saw me, and he stood staring at me aghast. He reminded me of one of those fellows who spend the night in haunted houses and are found next morning dead to the last drop with a look of awful horror on their faces. ‘Oh, Daddy,’ said Madeline. ‘I forgot to tell you. I asked Bertie to come here for a few days.’ Pop Bassett swallowed painfully. ‘When you say a few days - ?’ ‘At least a week, I hope.’ ‘Good God!’ ‘If not longer.’ ‘Great heavens!’ ‘There is tea in the drawing-room, Daddy.’ ‘I need something stronger than tea,’ said Pop Bassett in a low, husky voice, and he tottered off, a broken man.

I come back, always, to the metaphoric response of the Kabbalah—the mystical branch of Judaism that inspired Leonard Cohen’s broken “Hallelujah.” That, in the beginning, all of creation was a vessel filled with divine light. That it broke apart, and now the shards of holiness are strewn all around us. Sometimes it’s too dark to see them, sometimes we’re too distracted by pain or conflict. But our task is simple—to bend down, dig them out, pick them up. And in so doing, to perceive that light can emerge from darkness, death gives way to rebirth, the soul descends to this riven world for the sake of learning how to ascend. And to realize that we all notice different shards; I might see a lump of coal, but you spot the gold glimmering beneath.

Go back. Open the bedroom door and send young Aster down the stairs. Place the groom on his feet and draw him away from the bed. Wipe the sheet clean of the bride’s blood. Shake it straight and flatten its wrinkles. Slide off that necklace and return it to the girl as she races to her mother. Fix what has been broken in her, mend it shut again. Clothe him in his wedding finery. Let there be no light. Allow only shadows into this kingdom of man’s making. See him alone in the room. See him free of a father’s attention. See him step beyond the reach of elders and all who advise growing boys on the perils of weakness. Here is Kidane, shaking loose of unseen bindings. Here he is, gifting himself the freedom to tremble. All advice has been taken back and he is no longer the groom instructed to break flesh and draw blood and bring a girl to earthy cries. See this man in the tender moment before he takes his wife. See him wrestle with the first blooms of untapped emotion. Let the minutes stretch. Remove the expectations of a father. Remove the admonishments to stand tall and stay strong. Eliminate the birthright, the privilege of nobility, the weight of ancestors and blood. Erase his father’s name and that of his grandfather’s father and that of the long line of men before them. Let him stand in the middle of that empty bedroom in his wedding tunic and trousers, in his gilded cape and gold ring, and then disappear his name, too. Make of him nothing and see what emerges willingly, without taint of duty or fear.

We were on a bridge in Paris in the summer of 1985. It was overcast. We leaned against the smooth stone rail and stared at the green water rolling on below. Your world had cleaved and then it paused, waiting to rearrange itself around whatever you chose next. I wanted to run away from what had come before. I tried to convince you to begin a new life with me in Paris, to shed our former selves and let something else course through us. I wanted us to crawl through that black chasm of your broken world and emerge, anonymous and new, in simple lives where I could cook you simple dinners and we could be together every day, like children playing a sweet game with no purpose save the game itself. I like to think you considered it before you laughed and said “What could I do?

All of us—employers, parents, schools, government agencies, and interns themselves—are complicit in the devaluing of work, the exacerbation of social inequality, and the disillusionment of young people in the workplace that are emerging as a result of the intern boom. Informal, barely studied, and little regulated, internships demand our scrutiny. We need a view of the entire sprawling system and its history, a glimpse of its curious blend of privilege and exploitation; we need to hear from interns themselves, and also from those who proffer internships, the people who sell them, the few who work to improve them, an the many who are unable to access them at all. only then can we consider ethical, legal alternatives to a system that is broken, a practice that is often poisonous.

The trance-state of prophecy is like no other visionary experience. It is not a retreat from the raw exposure of the senses (as are many trance-states) but an immersion in a multitude of new movements. Things move. It is an ultimate pragmatism in the midst of Infinity, a demanding consciousness where you come at last into the unbroken awareness that the universe moves of itself, that it changes, that its rules change, that nothing remains permanent or absolute throughout all such movement, that mechanical explanation for anything can work within precise confinements and, once the walls are broken down, the old explanations shatter and dissolve, blown away by new movements. The things you see in this trance are sobering, often shattering. They demand your utmost effort to remain whole and, even so, you emerge from that state profoundly changed.

Officers approached the 43-year-old Garner on July 17 in a high-crime area near the Staten Island Ferry Terminal and accused him of illegally selling untaxed cigarettes—the kind of misdemeanor that Broken Windows policing aims to curb. Garner had already been arrested more than 30 times, mostly for selling loose cigarettes but also for marijuana possession and other offenses. As captured in a cell-phone video, the 350-pound man loudly objected to the charge and broke free when an officer tried to handcuff him. The officer then put his arm around Garner’s neck and pulled him to the ground. Garner repeatedly stated that he couldn’t breathe, and then went eerily stiff and quiet. After a seemingly interminable time on the ground without assistance, Garner was finally put on a stretcher to be taken to an emergency room. He died of cardiac arrest before arriving at the hospital. Garner suffered from severe asthma and diabetes, among other ailments, which contributed to his heart attack.

Historically, holism had been a break from the reductionist methods of science. Holism (...) is a way of viewing the universe as a web of interactions and relationships. Whole systems (and the universe can be seen as an overarching system of systems) have properties beyond those of their parts. All things are, in some sense, alive, or a part of a living system; the real world of mind and matter, body and consciousness, cannot be understood by reducing it to pieces and parts. 'Matter is mind' – this is perhaps the holists' quintessential belief. The founding theories of holism had tried to explain how mind emerges from the material universe, how the consciousness of all things is interconnected. The first science, of course, had failed utterly to do this. The first science had resigned human beings to acting as objective observers of a mechanistic and meaningless universe. A dead universe. The human mind, according to the determinists, was merely the by-product of brain chemistry. Chemical laws, the way the elements combine and interact, were formulated as complete and immutable truths. The elements themselves were seen as indivisible lumps of matter, devoid of consciousness, untouched and unaffected by the very consciousnesses seeking to understand how living minds can be assembled from dead matter. The logical conclusion of these assumptions and conceptions was that people are like chemical robots possessing no free will. No wonder the human race, during the Holocaust Century, had fallen into insanity and despair. Holism had been an attempt to restore life to this universe and to reconnect human beings with it. To heal the split between self and other. (...) Each quantum event, each of the trillions of times reality's particles interact with each other every instant, is like a note that rings and resonates throughout the great bell of creation. And the sound of the ringing propagates instantaneously, everywhere at once, interconnecting all things. This is a truth of our universe. It is a mystical truth, that reality at its deepest level is an undivided wholeness. It has been formalized and canonized, and taught to the swarms of humanity searching for a fundamental unity. Only, human beings have learned it as a theory and a doctrine, not as an experience. A true holism should embrace not only the theory of living systems, but also the reality of the belly, of wind, hunger, and snowworms roasting over a fire on a cold winter night. A man or woman (or child) to be fully human, should always marvel at the mystery of life. We each should be able to face the universe and drink in the stream of photons shimmering across the light-distances, to listen to the ringing of the farthest galaxies, to feel the electrons of each haemoglobin molecule spinning and vibrating deep inside the blood. No one should ever feel cut off from the ocean of mind and memory surging all around; no one should ever stare up at the icy stars and feel abandoned or alone. It was partly the fault of holism that a whole civilization had suffered the abandonment of its finest senses, ten thousand trillion islands of consciousness born into the pain and promise of neverness, awaiting death with glassy eyes and murmured abstractions upon their lips, always fearing life, always longing for a deeper and truer experience of living.

Persephone left the floral world of her mother (some say willingly, others say through abduction) to be with Hades, the king of the underworld. There, she found missing parts of herself and became a woman. It is said that Inanna, the Sumerian goddess of love, gained “Truth and the Art of Lovemaking” from her journey down below. Before she took the journey, many translations of the myth refer to Inanna as “the pure Inanna.” The pure Inanna descended into the shadows, lost her innocence, and emerged as the Goddess of Love. Dante’s pilgrim journeys through hell in search of his true love and his true life. Mark Musa, a translator and interpreter of Dante’s Inferno writes, “The only way to escape from the dark wood is to descend into Hell; the only way up that mountain lit by the ray of the sun is to go down. Man must first descend in humility before he can raise himself to God. Before man can hope to climb the mountain of salvation, he must first know what sin is. The purpose of the Pilgrim’s journey through Hell is precisely this: to learn all there is to know about sin, as a necessary preparation for the ascent to God.

When we risk being open, vulnerable and honest about our struggles and our joys, the fullness of who we are emerges and connects us to one another at a profound, authentic level. Sharing our stories allows us to take the risk of coming out from behind masks that separate us from one another and from ourselves. Experience has taught me that the pattern of hiding behind masks and disconnecting from authentically engaging in life is at the root of some of our greatest struggles in the times in which we live. We are experiencing an epidemic of loneliness rooted in the destructive powers of judgment, shame, blame and guilt. We are experiencing a culture that is numb to some of the deepest travesties of human history as we sooth ourselves with over-consumption of things, addictive substances and repeated mindless patterns. Too often, we are cut off from the roots of meaning at the core of our being as we strive to survive by fulfilling shallow expectations, rather than allowing ourselves to be nourished by the rich of wisdom and the vision of collaboration that is deep within us. Sharing our stories connects us at the deep level of our profound longing for community, creativity, compassion and acceptance.

After the vision of the anointed was given increasing scope in the education and public policy of the United States and other Western societies during the decades beginning with the 1960s, the social degeneration became palpable, documented beyond issue, and immense across a wide spectrum of social phenomena—declining educational standards, rising crime rates, broken homes, soaring rates of teenage pregnancy, growing drug usage, and unprecedented levels of suicide among adolescents. This social devastation was not due to poverty, for the material standard of living was rising substantially during this time. It was not due to repression, for an unprecedented variety of new “rights” emerged from the courts and legislatures to liberate people from the constraints of the law while they were being liberated from social constraints by the spread of “nonjudgmental” attitudes. Neither was this social degeneration due to the disruptions of war or natural catastrophes, for it was an unusually long period of peace, and science conquered many diseases that had plagued the human race for centuries, as well as providing better ways of protecting people from earthquakes and other destructive acts of nature. It was instead an era of self-inflicted wounds.

Mr. President, Dr. Biden, Madam Vice President, Mr. Emhoff, Americans and the world, when day comes we ask ourselves where can we find light in this never-ending shade? The loss we carry asea we must wade. We’ve braved the belly of the beast. We’ve learned that quiet isn’t always peace. In the norms and notions of what just is isn’t always justice. And yet, the dawn is ours before we knew it. Somehow we do it. Somehow we’ve weathered and witnessed a nation that isn’t broken, but simply unfinished. We, the successors of a country and a time where a skinny black girl descended from slaves and raised by a single mother can dream of becoming president only to find herself reciting for one. And yes, we are far from polished, far from pristine, but that doesn’t mean we are striving to form a union that is perfect. We are striving to forge our union with purpose. To compose a country committed to all cultures, colors, characters, and conditions of man. And so we lift our gazes not to what stands between us, but what stands before us. We close the divide because we know to put our future first, we must first put our differences aside. We lay down our arms so we can reach out our arms to one another. We seek harm to none and harmony for all. Let the globe, if nothing else, say this is true. That even as we grieved, we grew. That even as we hurt, we hoped. That even as we tired, we tried that will forever be tied together victorious. Not because we will never again know defeat, but because we will never again sow division. Scripture tells us to envision that everyone shall sit under their own vine and fig tree and no one shall make them afraid. If we’re to live up to her own time, then victory won’t lie in the blade, but in all the bridges we’ve made. That is the promise to glade, the hill we climb if only we dare. It’s because being American is more than a pride we inherit. It’s the past we step into and how we repair it. We’ve seen a forest that would shatter our nation rather than share it. Would destroy our country if it meant delaying democracy. This effort very nearly succeeded. But while democracy can be periodically delayed, it can never be permanently defeated. In this truth, in this faith we trust for while we have our eyes on the future, history has its eyes on us. This is the era of just redemption. We feared it at its inception. We did not feel prepared to be the heirs of such a terrifying hour, but within it, we found the power to author a new chapter, to offer hope and laughter to ourselves so while once we asked, how could we possibly prevail over catastrophe? Now we assert, how could catastrophe possibly prevail over us? We will not march back to what was, but move to what shall be a country that is bruised, but whole, benevolent, but bold, fierce, and free. We will not be turned around or interrupted by intimidation because we know our inaction and inertia will be the inheritance of the next generation. Our blunders become their burdens. But one thing is certain, if we merge mercy with might and might with right, then love becomes our legacy and change our children’s birthright. So let us leave behind a country better than one we were left with. Every breath from my bronze-pounded chest we will raise this wounded world into a wondrous one. We will rise from the gold-limbed hills of the West. We will rise from the wind-swept Northeast where our forefathers first realized revolution. We will rise from the Lake Rim cities of the Midwestern states. We will rise from the sun-baked South. We will rebuild, reconcile and recover in every known nook of our nation, in every corner called our country our people diverse and beautiful will emerge battered and beautiful. When day comes, we step out of the shade aflame and unafraid. The new dawn blooms as we free it. For there is always light. If only we’re brave enough.

Fall down seven times, get up eight,” Manjiro said. “So my mother used to say.” 22 THE RACE here were no earthquakes. There were no broken legs. There were no emergencies of any kind. The day of the race arrived, as days generally did on the farm, with the barnyard rooster incessantly announcing its arrival. Manjiro climbed out of bed like an old man. Today was the day of his humiliation. Captain Whitfield squinted up at him from his coffee when he came into the dining room. “Rough night?” he asked. Manjiro shook his head, trying not to let his gloom show. He had taken great pains to keep this contest secret from Captain Whitfield. He poured himself a cup of coffee, muttering to himself, “I’m not going to let the cat jump in the bag now.” “Pardon me?” the captain said. Manjiro shook his head and sipped his coffee, the bitterness of it like a rebuke. His relationship with Captain Whitfield had been changing. Now that Manjiro was growing up—he was seventeen now—he regarded the captain more as a friend than a father. There were times, though, like now, when the feeling of being the naughty child of a possibly disapproving father was overwhelming. He should have confided in Captain Whitfield; the captain might have been able to help him out of his predicament. Well, it was too late now. He

now when I walk here alone, the thought of you goes with me; my mind reaches towards yours across the distance and through time. No mortal mind’s complete within itself, but minds must speak and answer, as ours must, on the subject of this place, our history here, summoned as we are to the correction of old wrong in this soil, thinned and broken, and in our minds. You have seen on these gullied slopes the piles of stones mossy with age, dragged out of furrows long ago by men now names on stones, who cleared and broke these fields, saw them go to ruin, learned nothing from the trees they saw return to hold the ground again. But here is a clearing we have made at no cost to the world and to our gain- a re-clearing after forty years: the thicket cut level with the ground, grasses and clovers sown into the last year’s fallen leaves, new pasture coming to the sun as the woods plants, lovers of shade, give way: change made without violence to the ground. At evening birdcall flares at the woods’ edge; flight arcs into the opening before nightfall. Out of disordered history a little coherence, a pattern comes, like the steadying of a rhythm on a drum, melody coming to it from time to time, waking over it, as from a bird at dawn or nightfall, the long outline emerging through the momentary, as the hill’s hard shoulder shows through trees when the leaves fall. The field finds its source in the old forest, in the thicket that returned to cover it, in the dark wilderness of its soil, in the dispensations of the sky, in our time, in our minds- the righting of what was done wrong.

But it’s not about knowing. It is simply about going forward. The cureds want to know; we have chosen faith instead. I asked Grace to trust me. We will have to trust too—that the world won’t end, that tomorrow will come, and that truth will come too. An old line, a forbidden line from a text Raven once showed me, comes back to me now. He who jumps may fall, but he may also fly. It’s time to jump. “Let’s go,” I say to Grace, and let her lead me into the surge of people, keeping a tight hold on her hand the whole time. We push into the shouting, joyful throng, and fight our way toward the wall. Grace scrabbles up a pile of broken-down wood and shards of shattered concrete, and I follow clumsily until I am balancing next to her. She is shouting—louder than I have ever heard her, a babble-language of joy and freedom—and I find that I join in with her as together we begin to tear at chunks of concrete with our fingernails, watching the border dissolve, watching a new world emerge beyond it. Take down the walls. That is, after all, the whole point. You do not know what will happen if you take down the walls; you cannot see through to the other side, don’t know whether it will bring freedom or ruin, resolution or chaos. It might be paradise, or destruction. Take down the walls. Otherwise you must live closely, in fear, building barricades against the unknown, saying prayers against the darkness, speaking verse of terror and tightness. Otherwise you may never know hell, but you will not find heaven, either. You will not know fresh air and flying. All of you, wherever you are: in your spiny cities or your one-bump towns. Find it, the hard stuff, the links of metal and chink, the fragments of stone filling your stomach. And pull, and pull, and pull. I will make a pact with you: I will do it if you will do it, always and forever. Take down the walls.

I got back into my car and followed the trucks; at the end of the road, the Polizei unloaded the women and children, who rejoined the men arriving on foot. A number of Jews, as they walked, were singing religious songs; few tried to run away; the ones who did were soon stopped by the cordon or shot down. From the top, you could hear the gun bursts clearly, and the women especially were starting to panic. But there was nothing they could do. The condemned were divided into little groups and a noncom sitting at a table counted them; then our Askaris took them and led them over the brink of the ravine. After each volley, another group left, it went very quickly. I walked around the ravine by the west to join the other officers, who had taken up positions above the north slope. From there, the ravine stretched out in front of me: it must have been some fifty meters wide and maybe thirty meters deep, and went on for several kilometers; the little stream at the bottom ran into the Syrets, which gave its name to the neighborhood. Boards had been placed over this stream so the Jews and their shooters could cross easily; beyond, scattered pretty much everywhere on the bare sides of the ravine, the little white clusters were multiplying. The Ukrainian “packers” dragged their charges to these piles and forced them to lie down over them or next to them; the men from the firing squad then advanced and passed along the rows of people lying down almost naked, shooting each one with a submachine bullet in the neck; there were three firing squads in all. Between the executions some officers inspected the bodies and finished them off with a pistol. To one side, on a hill overlooking the scene, stood groups of officers from the SS and the Wehrmacht. Jeckeln was there with his entourage, flanked by Dr. Rasch; I also recognized some high-ranking officers of the Sixth Army. I saw Thomas, who noticed me but didn’t return my greeting. On the other side, the little groups tumbled down the flank of the ravine and joined the clusters of bodies that stretched farther and farther out. The cold was becoming biting, but some rum was being passed around, and I drank a little. Blobel emerged suddenly from a car on our side of the ravine, he must have driven around it; he was drinking from a little flask and shouting, complaining that things weren’t going fast enough. But the pace of the operations had been stepped up as much as possible. The shooters were relieved every hour, and those who weren’t shooting supplied them with rum and reloaded the clips. The officers weren’t talking much; some were trying to hide their distress. The Ortskommandantur had set up a field kitchen, and a military pastor was preparing some tea to warm up the Orpos and the members of the Sonderkommando. At lunchtime, the superior officers returned to the city, but the subalterns stayed to eat with the men. Since the executions had to continue without pause, the canteen had been set up farther down, in a hollow from which you couldn’t see the ravine. The Group was responsible for the food supplies; when the cases were broken open, the men, seeing rations of blood pudding, started raging and shouting violently. Häfner, who had just spent an hour administering deathshots, was yelling and throwing the open cans onto the ground: “What the hell is this shit?” Behind me, a Waffen-SS was noisily vomiting. I myself was livid, the sight of the pudding made my stomach turn. I went up to Hartl, the Group’s Verwaltungsführer, and asked him how he could have done that. But Hartl, standing there in his ridiculously wide riding breeches, remained indifferent. Then I shouted at him that it was a disgrace: “In this situation, we can do without such food!

I always had trouble with the feet of Jón the First, or Pre-Jón, as I called him later. He would frequently put them in front of me in the evening and tell me to take off his socks and rub his toes, soles, heels and calves. It was quite impossible for me to love these Icelandic men's feet that were shaped like birch stumps, hard and chunky, and screaming white as the wood when the bark is stripped from it. Yes, and as cold and damp, too. The toes had horny nails that resembled dead buds in a frosty spring. Nor can I forget the smell, for malodorous feet were very common in the post-war years when men wore nylon socks and practically slept in their shoes. How was it possible to love these Icelandic men? Who belched at the meal table and farted constantly. After four Icelandic husbands and a whole load of casual lovers I had become a vrai connaisseur of flatulence, could describe its species and varieties in the way that a wine-taster knows his wines. The howling backfire, the load, the gas bomb and the Luftwaffe were names I used most. The coffee belch and the silencer were also well-known quantities, but the worst were the date farts, a speciality of Bæring of Westfjord. Icelandic men don’t know how to behave: they never have and never will, but they are generally good fun. At least, Icelandic women think so. They seem to come with this inner emergency box, filled with humour and irony, which they always carry around with them and can open for useful items if things get too rough, and it must be a hereditary gift of the generations. Anyone who loses their way in the mountains and gets snowed in or spends the whole weekend stuck in a lift can always open this special Icelandic emergency box and get out of the situation with a good story. After wandering the world and living on the Continent I had long tired of well-behaved, fart-free gentlemen who opened the door and paid the bills but never had a story to tell and were either completely asexual or demanded skin-burning action until the morning light. Swiss watch salesmen who only knew of “sechs” as their wake-up hour, or hairy French apes who always required their twelve rounds of screwing after the six-course meal. I suppose I liked German men the best. They were a suitable mixture of belching northerner and cultivated southerner, of orderly westerner and crazy easterner, but in the post-war years they were of course broken men. There was little you could do with them except try to put them right first. And who had the time for that? Londoners are positive and jolly, but their famous irony struck me as mechanical and wearisome in the long run. As if that irony machine had eaten away their real essence. The French machine, on the other hand, is fuelled by seriousness alone, and the Frogs can drive you beyond the limit when they get going with their philosophical noun-dropping. The Italian worships every woman like a queen until he gets her home, when she suddenly turns into a slut. The Yank is one hell of a guy who thinks big: he always wants to take you the moon. At the same time, however, he is as smug and petty as the meanest seamstress, and has a fit if someone eats his peanut butter sandwich aboard the space shuttle. I found Russians interesting. In fact they were the most Icelandic of all: drank every glass to the bottom and threw themselves into any jollity, knew countless stories and never talked seriously unless at the bottom of the bottle, when they began to wail for their mother who lived a thousand miles away but came on foot to bring them their clean laundry once a month. They were completely crazy and were better athletes in bed than my dear countrymen, but in the end I had enough of all their pommel-horse routines. Nordic men are all as tactless as Icelanders. They get drunk over dinner, laugh loudly and fart, eventually start “singing” even in public restaurants where people have paid to escape the tumult of

I continued my explorations in a cobbled yard overlooked by broken doors and cracked windows. Pushing open a swollen door into a storeroom, I found a stream running across paving stones and a carpet of slippery green moss. My explorations took me beneath a gateway surmounted by a clock face, standing with hands fixed permanently at eleven o'clock. Beyond stood derelict stables; then the park opened up in an undulating vista, reaching all the way to a swathe of deep forest on the horizon. In the distance was the twinkle of the river that I realized must border my own land at Whitelow. The grass was knee-high and speckled with late buttercups, but I was transported by that first sight of the Delafosse estate. In its situation alone, the Croxons had chosen our new home well. I dreamed for a moment of myself and Michael making a great fortune, and no longer renting Delafosse Hall but owning every inch of it, my inheritance spinning gold from cotton. Turning back to view the Hall I took a sharp breath; it was as massive and ancient as a child's dream of a castle, the bulk of its walls carpeted in greenery, the diamond-leaded windows sparkling in picturesque stone mullions. True, the barley-twist chimneys leaned askew, and the roofs sagged beneath the weight of years, but the shell of it was magnificent. It cast a strange possessive mood upon me. I remembered Michael's irritation at the house the previous night, and his eagerness to leave. Somehow I had to entice Michael into this shared dream of a happy life here, beside me. Determined to explore the park, I followed the nearest path. After walking through a deep wood for a good while I emerged into the sunlight by a round hill surmounted by a two-story tower. A hunting lodge, Mrs. Croxon had called it, but I thought it more a folly. It had a fantastical quality, with four miniature turrets, each topped with a verdigris-tarnished dome. Above the doorway stood a sundial drawn upon a disc representing a blazing sun. It was embellished with a script I thought might be Latin: FERREA VIRGA EST, UMBRATILIS MOTUS. I wondered whether Michael might know the meaning, or Anne's husband perhaps. As for the sundial's accuracy, the morning light was too weak to cast a line of shadow.

Ionic is the ‘opposites attract’ chemical bond,” Elizabeth explained as she emerged from behind the counter and began to sketch on an easel. “For instance, let’s say you wrote your PhD thesis on free market economics, but your husband rotates tires for a living. You love each other, but he’s probably not interested in hearing about the invisible hand. And who can blame him, because you know the invisible hand is libertarian garbage.” She looked out at the audience as various people scribbled notes, several of which read “Invisible hand: libertarian garbage.” “The point is, you and your husband are completely different and yet you still have a strong connection. That’s fine. It’s also ionic.” She paused, lifting the sheet of paper over the top of the easel to reveal a fresh page of newsprint. “Or perhaps your marriage is more of a covalent bond,” she said, sketching a new structural formula. “And if so, lucky you, because that means you both have strengths that, when combined, create something even better. For example, when hydrogen and oxygen combine, what do we get? Water—or H2O as it’s more commonly known. In many respects, the covalent bond is not unlike a party—one that’s made better thanks to the pie you made and the wine he brought. Unless you don’t like parties—I don’t—in which case you could also think of the covalent bond as a small European country, say Switzerland. Alps, she quickly wrote on the easel, + a Strong Economy = Everybody Wants to Live There. In a living room in La Jolla, California, three children fought over a toy dump truck, its broken axle lying directly adjacent to a skyscraper of ironing that threatened to topple a small woman, her hair in curlers, a small pad of paper in her hands. Switzerland, she wrote. Move. “That brings us to the third bond,” Elizabeth said, pointing at another set of molecules, “the hydrogen bond—the most fragile, delicate bond of all. I call this the ‘love at first sight’ bond because both parties are drawn to each other based solely on visual information: you like his smile, he likes your hair. But then you talk and discover he’s a closet Nazi and thinks women complain too much. Poof. Just like that the delicate bond is broken. That’s the hydrogen bond for you, ladies—a chemical reminder that if things seem too good to be true, they probably are.” She walked

We have continued to frame our politics in such a self-defeating terms simply because these are the only ones that make sense to us. Capitalism, according to common understanding, means free markets, and socialism means state central planning. If you want more socialism, you have to add more state, and if you want more capitalism, you need to extend markets. Yet the defining feature of capitalism is not the presence or absence of 'free markets', any more than the defining feature of socialism is the centralized planning of the economy. Markets existed long before the emergence of capitalism, and state planning existed long before the emergence of socialism. Aside from the fact that it's wrong and it doesn't work, there's an even more fundamental reason to avoid pitching leftist politics as one of the state versus market: it's disempowering. There is a big difference between approaching people with an offer of protection and approaching them with an offer of empowerment. The former encourages people to alienate their sense of political agency to a group of unaccountable representatives and bureaucrats who, at best, pay attention to their needs only once every four years. When these electoral promises are broken, people fall into despair and disillusionment, often giving up on politics altogether because 'politicians are all the same.' But when we frame our political project in terms of collective empowerment, we show that politics can't be reduced to elections -it's something we all do every day. Organizing with your colleagues to demand higher wages is politics, protesting climate breakdown in politics, even fighting alongside your neighbors to keep your local library open is politics. Socialism should not be based on asking people to trust politicians -it should be based on asking people to trust each other. The significance of the Lucas Plan is that it showed in very concrete terms exactly how people could work together to build a better world. People do not need to surrender their power to state institutions that can control and protect them. Nor do they need to surrender control to a market that is dominated by the powerful. Instead, we can work together to create the kind of world we want to live in. In place of domination, we can build society based on cocreation. In this chapter, we'll look at then real-world examples of attempts to do just this. Such a perspective might sound naive to those who are convinced that humans are naturally competitive beasts who need to be tamed by authoritarian social institutions. Liberal philosophy stretching all the way back to Hobbes has been grounded on the premise that without an all-powerful sovereign to control their competitive instincts, people would tear each other apart. There's just one problem with this argument: it's demonstrably untrue.

One evening in April a thirty-two-year-old woman, unconscious and severely injured, was admitted to the hospital in a provincial town south of Copenhagen. She had a concussion and internal bleeding, her legs and arms were broken in several places, and she had deep lesions in her face. A gas station attendant in a neighboring village, beside the bridge over the highway to Copenhagen, had seen her go the wrong way up the exit and drive at high speed into the oncoming traffic. The first three approaching cars managed to maneuver around her, but about 200 meters after the junction she collided head-on with a truck. The Dutch driver was admitted for observation but released the next day. According to his statement he started to brake a good 100 meters before the crash, while the car seemed to actually increase its speed over the last stretch. The front of the vehicle was totally crushed, part of the radiator was stuck between the road and the truck's bumper, and the woman had to be cut free. The spokesman for emergency services said it was a miracle she had survived. On arrival at the hospital the woman was in very critical condition, and it was twenty-four hours before she was out of serious danger. Her eyes were so badly damaged that she lost her sight. Her name was Lucca. Lucca Montale. Despite the name there was nothing particularly Italian about her appearance. She had auburn hair and green eyes in a narrow face with high cheek-bones. She was slim and fairly tall. It turned out she was Danish, born in Copenhagen. Her husband, Andreas Bark, arrived with their small son while she was still on the operating table. The couple's home was an isolated old farmhouse in the woods seven kilometers from the site of the accident. Andreas Bark told the police he had tried to stop his wife from driving. He thought she had just gone out for a breath of air when he heard the car start. By the time he got outside he saw it disappearing along the road. She had been drinking a lot. They had had a marital disagreement. Those were the words he used; he was not questioned further on that point. Early in the morning, when Lucca Montale was moved from the operating room into intensive care, her husband was still in the waiting room with the sleeping boy's head on his lap. He was looking out at the sky and the dark trees when Robert sat down next to him. Andreas Bark went on staring into the gray morning light with an exhausted, absent gaze. He seemed slightly younger than Robert, in his late thirties. He had dark, wavy hair and a prominent chin, his eyes were narrow and deep-set, and he was wearing a shabby leather jacket. Robert rested his hands on his knees in the green cotton trousers and looked down at the perforations in the leather uppers of his white clogs. He realized he had forgotten to take off his plastic cap after the operation. The thin plastic crackled between his hands. Andreas looked at him and Robert straightened up to meet his gaze. The boy woke.

I can tell you about my mother, and how her death nearly destroyed me. I can tell you in detail about what I did afterward, and what that cost me. I can tell you about the decade it took me to work through it. I can tell you how many days and nights I suffered during the forty-nine years Amarantha held Rhys captive, the guilt tearing me apart that I wasn't there to help him, that I couldn't save him. I can tell you how I still look at him and know I'm not worthy of him, that I failed him when he needed me- that fact drags me from sleep sometimes. I can tell you I've killed so many people I've lost count, but I remember most of their faces. I can tell you how I hear Eris and Devlon and the others talk and, deep down, I still believe that I am a worthless bastard brute. That it doesn't matter how many Siphons I have or how many battles I've won, because I failed the two people dearest to me when it mattered the most.' She couldn't find the words to tell him that he was wrong. That he was good, and brave, and- 'But I'm not going to tell you all of that,' he said, pressing a kiss to the top of her head. The wind seemed to pause, the sunlight on the lake brightening. He said, 'I am going to tell you that you will get through it. That you will face all of this, and you will get through it. That these tears are good, Nesta. These tears mean you care. I am going to tell you that it is not too late, not for any of it. And I can't tell you when, or how, but it will get better. What you feel, this guilt and pain and self-loathing- you will get through it. But only if you are willing to fight. Only if you are willing to face it, and embrace it, and walk through it, to emerge on the other side of it. And maybe you will still feel that tinge of pain, but there is another side. A better side. She pulled back from his chest then. Found his gaze lined with silver. 'I don't know how to get there. I don't think I'm capable of it.' His eyes glimmered with pain for her. 'You are. I've seen it- I've seen what you can do when you are willing to fight for the people you love. Why not apply that same bravery and loyalty to yourself? Don't say you don't deserve it.' He gripped her chin. 'Everyone deserves happiness. The road there isn't easy. It is long, and hard, and often travelled utterly blind. But you keep going.' He nodded to the mountains and lake. 'Because you know the destination will be worthwhile.' She stared up at him, this male who had walked with her for five days in near-silence, waiting, she knew, for this moment. She blurted, 'All the things I've done before-' 'Leave them in the past. Apologise to who you feel the need to, but leave those things behind.' 'Forgiveness is not that easy.' 'Forgiveness is something we also grant ourselves. And I can talk to you until these mountains crumble around us, but if you don't wish to be forgiven, if you don't want to stop feeling this way... it won't happen.' He cupped her cheek, calluses scraping against her overheated skin. 'You don't need to become some impossible ideal. You don't need to become sweet and simpering. You can give everyone that I Will Slay My Enemies look- which is my favourite look, by the way. You can keep that sharpness I like so much, that boldness and fearlessness. I don't want you to ever lose those things, to cage yourself.' 'But I still don't know how to fix myself.' 'There's nothing broken to be fixed.' he said fiercely. 'You are helping yourself. Healing the parts of you that hurt to much- and perhaps hurt others, too.' Nesta knew he wouldn't have ever said it, but she saw it in his gaze- that she had hurt him. Many times. She'd known she had, but to see it again in his face... She lifted her hand to his cheek and laid it there, too drained to are about the gentleness of the touch. Cassian nuzzled into her hand, closing his eyes. 'I'll be with you every step of the way,' he whispered into her palm.

Every once in a while, you experience a rough night like this: In the dead of night you rise from deep sleep, not jolted awake by a terrifying nightmare, but rather emerging softly from the mist of your dreams. Straddling the fault line between reality and the subconscious world, you wander space and time, reconnecting with people and places of your past. When you least suspect it, a magical door opens on a treacherous landing that lures you down a trail best left unexplored—one that trespasses on secret dead ends strewn with pieces of your own broken heart and shattered dreams from days gone by. Trapped in this time warp, an unwitting prisoner of the past, you find yourself sinking in the quicksand of nostalgia and regret, reliving heartaches and disenchantments of younger years.

Faith is one of the most important elements of human life. It is with faith that you operate your imagination, then gaining upper control over the physical universe around you. It is with faith that you make plans for the future, endure the pains of seeing them fail, and then regain hope again, by replanning, readjusting towards your goals, in order to finally succeed. It is because of your faith that your life gains a higher meaning, enabling you to endure the most profound of chaos, at a mental, physical, and spiritual level. It is due to faith, that we love. And it is because of faith that we keep our relationships. No relationship was ever made possible without faith. That was not, at the very least, a relationship that could be labeled as a loving one. Because we only associate with those who can become recipients of our faith. That faith then assumes different ramifications, in the form of trust, commitment, realistic expectations, and understanding. Whenever these fundamental branches get broken, faith is lost, and so is the relationship or its meaning. Nothing ever ends before ending faith first. Suicide, depression, despair, and anxiety, among many other forms of mental illnesses and emotional challenges in general, cannot emerge without breaking faith first. And that faith is broken first in our social interactions before being broken within us. We do that by violating our own ethical code. Ultimately, faith connects us as a collective and connects the essence of our soul to the meaning of life. Without faith, nothing makes any sense. But the deepest challenge of faith, is always a karmic one, for the heavier your karma, the more faith you will need to overcome it. The worse the actions of the past — the more against your spiritual integrity and the spiritual integrity of others they are — the thicker will be the layers of your karma. And those layers will manifest too in the physical world, leading into the greatest trap of all, which is the idea that your surroundings and those who compose them make you. They do not. And every glimpse of light in the horizon, in the form of an illusion, shows you that. Because that is what pleasant illusions are for, to give you hope. Because it is thanks to hoping that you rediscover your faith and it is with this renewed faith that you rediscover love. Happiness then could be considered a process, but no process is joyful until you look back at the memories that led you towards success, and no success is meaningful except the one that can be shared. Recognition and admiration are then not a goal in itself, but part of such illusion in which we find ourselves, for it either sink us deeper into thicker layers of karma or propels us outwards, and towards love. The difference is as clear as in seeing with whom we associate ourselves with, for we may be too immersed in a karmic fog to realize that the ones who help us the most are not our enemies, and our enemies may be the ones we consider friends. Upon contemplating these different stages of karmic manifestation, one then understands the need to repent, and becomes humble, and focused on his spiritual freedom before even considering a spiritual growth. When this is consciously seen and accepted, he will feel blessed for the glimpses of light, no matter how delusional, and the ones who despite the inner conflicts caused can lead then to the spiritual freedom they seek. As a man in the dark, those who are blinded by their karma, won’t be able to discern their angels from their demons, but faith in oneself is a good start in that direction.

The original void is amorphous, sterile, homogeneous, symmetrical. It is perfect. No reality can emerge there. It is absolute illusion. This symmetry has to be broken if a law-governed materiality is to establish itself -- an imperfection, in which real bodies emerge (but where can such an imperfection possibly come from? What sets off breakings of symmetry?). Of that imperfection, we --human beings -- are the trace, since perfection is of the order of the inhuman. We are also, however, the heirs of the Void, of the Nothing, of that primal scene of absence, that perfectly indecipherable and enigmatic state of the Universe -- a situation which will never be compensated for by the real and the hegemony of the real. We are the heirs both to symmetry and to breakings of symmetry, and our imperfection is as radical as the radical illusion of the Void can be.

Somewhere in the teachings of every wisdom tradition on earth is the admonition to “make whole that which is broken.” In Judaism, it is tikkun olam, “repair of the world.” It is said that in the eyes of God, an object that has been repaired is more holy than one that is new. There is an interpretation in Judaism of the world as we see it and of how it came to be; it is a retelling of the Genesis story by the sixteenth-century mystic Isaac Luria. In his vision, Luria saw that God filled the entire universe completely and perfectly and that the world could only be created by somehow making a space for life. Luria imagined that God contracted, like a series of containers within containers, and by becoming smaller and smaller, God allowed a new creation to emerge. When the enormous energy and potential of that creation finally exploded outward, sparks of the divine scattered throughout the universe: the universe we see. The teachings that follow from this, in the wisdom tradition of the Kabbalah, tell us that we are to gather the shards and the sparks and bring them back together. This is the meaning of tikkun olam. Olam, or “world,” comes from the same root as hidden, and so the repair we are asked to accomplish requires that we see the sacred hidden within the ordinary — the wholeness that exists in all things, everywhere.

I set a fast pace back towards the House and their footsteps followed close behind me, punctuated with hissed fragments of conversation as they tried to figure out what to do. As we closed in on the glass building, the boy declared that he was going to seek out Darcy and left us, his feet hitting the path at a thumping pace as he ran. I ignored them both and kept going all the way back to the House, taking the stairs two at a time before striding through the common room. I received several curious glances as we passed but most people had headed to their rooms already and the look I threw the others was enough to stop them from taking photographs or asking questions. I made it to my bedroom door before Sofia caught up to me again and she was even brave enough to grab my arm to halt me. “What?” I asked, lacing my voice with a bit of threat. Sofia blanched at my tone but didn’t back down and I found myself equally surprised and impressed by the devotion of this nothing little Fae to the girl in my arms. “Why are you taking her to your room?” she demanded. “I’ve got her bag right here with her key and-” “And while she’s in this state she could lose control again and burn the whole House down,” I replied. “I’ll have to stay with her tonight until she sleeps off the alcohol you watched her consume.” There was more than a hint of accusation in my tone but the girl didn’t even flinch this time. “And that’s all you’re going to do?” Sofia demanded. “You’re not going to play some trick on her or hurt her or...” She didn’t finish that accusation but her gaze flickered to the point where my hand was gripping Roxy’s bare thigh as I held her. “I’m not a fucking rapist,” I snapped. “I can have any girl I want in my bed any night of the week, why would I want to molest an unconscious one who hates me?” Sofia backed off instantly, seeming satisfied by whatever she’d seen in my eyes as her shoulders sagged a little. “Okay, I didn’t mean to imply...just...look after her,” she said, frowning at Roxy again with concern as she passed me her bag and backed up. I made to turn away from her then an idea occurred to me. “Wait…Sofia, right?” I asked, trying to sound vaguely friendly. It wasn’t something I attempted often and the frown she gave me said I was terrible at it. “Yes…” “I er, have this… cousin. Third cousin actually, who just emerged as a Pegasus…” “Good for her. Why are you telling me this?” she asked suspiciously. “It’s a him. He’s called…Phillip.” “Phillip?” She looked at me like no one in the world was actually called Phillip and I had to admit I’d never met one. Dammit. Why did I pick that fucking name? “Yeah. Well, as you can imagine in a family of pure blooded Dragons, Phillip isn’t coping so well with the shame of-” “Shame of what?” she asked, a clear challenge in her eyes for me to dare to finish that sentence. And in hindsight implying her Order was shameful probably wasn’t the best way to get her to help me. I shifted Roxy in my arms and sighed, wondering if I should just abandon this idea. But this girl had impressed me tonight despite her weakness and I didn’t really have anyone else to ask so I barrelled on. “I’ll level with you. Me calling your Order shameful is about the closest to a compliment he’d get from a member of my family on the subject. He’s been locked in his house, hidden away from the world, his father has actually considered killing him to conceal his true nature. He’s…alone. And he could really use someone of his Order to talk to…” My throat felt tight, I didn’t know if this was a terrible idea but Xavier had sounded so broken on the phone earlier, so desperate, I just wanted to try and help him. And maybe having another Pegasus to talk to would help him see some good in what he was. (Darius POV)

It might be said that the most profound and beautiful creations often emerge from the abyss of agony.

In the realm of boundless skies I soar, With the fire of beginnings, I implore, Though thorns may pierce, and darkness may loom, I'll test my strength in thunder's fierce boom. For high above, I seek my place, In the heavens, a name to embrace, Yet every breath fuels my might, As I brave the storms, take flight in the night. In the face of dust, my resolve remains, Despite the wounds, and life's crushing pains, I stand unbroken, my spirit's ablaze, In the crucible, I'll burn and amaze. Though I may stumble, and falter, and strain, In my heart, the desire remains untamed, With sparks in my eyes, and hope in my veins, I'll rise from the ashes, through trials and gains. For I've etched in my fists, a star's radiant gleam, In the city's uproar, I'll conquer, it seems, Though darkness may fall in an infinite stream, My end won't be falling; it's more than it seems. On my face, I may wear the marks of the fight, With a broken resolve, a fractured light, But within my core, strength takes its flight, And from the embers, I'll emerge in the night. Though breaths may shatter, and heartbeats may sway, In the depths of my being, I'll find my way, With fiery gaze, and a steadfast say, I'll conquer the tempest, come what may. I've woven a star in the palm of my hand, Let the drums of the city resound, understand, Though shadows may gather, like grains of sand, My fall is not final, I'll rise and expand. In the realm of boundless skies, I roam, With a heart unyielding, I'll find my home, Through trials and triumphs, I'll ceaselessly roam, My end isn't falling; it's where I'll become.

with a shift of natural sciences into systems thinking and complexity, and social sciences and humanities doing the same, it seems that they once again seem to come closer to each other. Not because the social sciences and humanities are becoming “harder” and more quantifiable, but because natural sciences are becoming “softer” with an emphasis on unpredictability, irreducibility, non-linearity, time-irreversibility, adaptivity, self-organization, emergence – the sort of things that may always have been better suited to capture the social order.

Our technologies have got ahead of our theories. Our theories are still fundamentally reductionist, componential and linear. Our technologies, however, are increasingly complex, emergent and non-linear.

Even at a casual glance, it was clear that the vehicle had been in the thick of some action. Both wing mirrors were shot away, the one on the left dangling upside down from its broken strut. Bullets had pocked, gouged and spattered both flanks. the top cover sentries were up, but there was no trace of banter as they came through the gates. Their faces were bathed in sweat and grime, eyes fixed in the 'thousand-yard stare' so often seen in those emerging from close combat.

Note to the Breakup Buddy So a friend has asked you to be their Breakup Buddy. That's awesome! And you should consider it an honor because basically they've said, “My life is falling to pieces and you are the one person I can turn to.” That's got to feel great because really, isn't that what we were put here on this planet to do anyway—help one another? But now you are thinking, “Hmmm. This is a big responsibility. What am I supposed to do? What if I'm not qualified to be a Breakup Buddy?” Listen, all you need to be qualified is a pair of ears and some patience. That's it. But we do have a list of guidelines and thoughts for you to consider during your two months of servitude. 1. It is NOT your job to fix this person. They'll have to do that on their own. What you can do is listen to them, be honest with them and guide them toward making smart choices .. . like not calling. 2. It's okay to set limits. You have a life too and you don't want to be taken advantage of. If one hour on the phone is all you can do, then that's cool. If you can't talk at work—fine. Just let them know when you are available and what to do in case of emergency meltdowns. 3. Make it fun. It's okay to let them sob into your sweater for a while, but then suggest a movie or a concert or maybe just a hike. In fact, say, “Let's walk while we talk.” Try not to let them get too sedentary. Your job and their recovery will be much easier if you're out in the world where life's distractions can prove that even the most heartbroken of us can be amused by small dogs, handsome pedestrians, and a great window display. 4. Patience. Patience. Patience. It may take a while for your buddy to get a handle on her new single reality. That's okay. As long as they are doing it in the safe company of you, their Breakup Buddy, and not their ex. 5. Share the wealth. Your experiences, strength, and hope will help guide them out of the darkness and into the light. You may have been through something similar, so share your story and the things you did that helped you get through it. Hearing it from someone else is more comforting than you can imagine. 6. You're a good friend for doing this.

Broken words emerged from his mouth, which was covered in a fungoid growth. 'The rats!' he said. Greenish, with waxy lips, leaden eyelids and short, panting breath, tormented by his lymph nodes and pressed against the back of the stretcher bed as though he wanted to close it around him or as if something rising from the depths of the earth were constantly calling him, the concierge was stifling beneath some invisible weight. His wife wept. 'Is there no hope then, doctor?' 'He is dead,' Rieux said.

She asks me, "How do you grieve someone you never met?" With each patient, I hear similar questions. It keeps emerging, this pulse. It presses in every room, leans on every shoulder, demands an answer: How do you grieve future loss? Underneath that, more questions: How do you deal with the viciousness of a broken dream? How do you move on from the picture of life in your head? How do you keep moving through a parallel-universe life? My patients suffer from good dreams. What I mean is, it's not the nightmares that keep them up. It's the hope. Daydreams of another life. Instead of homesick, they're timesick. Before becoming a chaplain, I thought grief was about missing the past. About reflecting on all the things before, the stuff we had until mortality crawled through the window. It's true. We grieve the past. But mostly no one gets a chance to grieve the future. It doesn't seem to read as a real loss. I need to tell you about this because nobody told me: The dream that didn't happen is as much of a loss as losing the one that did.

For the APA and pharma companies, the emergence of NAMI could not have come at a more opportune moment. This was a parents’ group eager to embrace biological psychiatry, and both the APA and pharmaceutical firms pounced. In 1983, the APA “entered into an agreement with NAMI” to write a pamphlet on neuroleptic drugs, and soon the APA was encouraging its branches across the country “to foster collaborations with local chapters of the National Alliance for the Mentally Ill.”61 The APA and NAMI joined together to lobby Congress to increase funding for biomedical research, and the beneficiary of that effort, the NIMH—which saw its research budget soar 84 percent during the 1980s—thanked the parents for it. “The NIMH in a very meaningful sense is NAMI’s institute,” Judd told NAMI president Laurie Flynn in a 1990 letter.62 By that time, NAMI had more than 125,000 members, most of whom were middle-class, and it was busily seeking to “educate the media, public officials, healthcare providers, educators, the business community, and the general public about the true nature of brain disorders,” said one NAMI leader.63 NAMI brought a powerful moral authority to the telling of the broken-brain story, and naturally pharmaceutical companies were eager to fund its educational programs, with eighteen firms giving NAMI $11.72 million from 1996 to 1999.64

If this was easy, anyone could do it. Hard makes us stronger. It builds the muscles we need to traverse this crazy thing called life. Hard makes us better if we let it. We can emerge a better person. They say that a broken bone grows back even stronger than it was before it suffered the break, and the same is true with our minds as we relate to overcoming adversity. We grow back stronger and better if we learn from the experience, if we have the heart to endure it.

Redemption is the resilient bloom that emerges from the soil of truth, proving that even in the harshest storms the enduring power of honesty can mend the broken and illuminate the path to a brighter tomorrow.

They passed the Confluence sometime that afternoon, where the Little Colorado River emerged from its own canyon on the left and bent around its delta to join the Colorado. The waves turned choppy and coffee-brown where the two rivers met. Tumbled stones, rounded by water, lay on the delta: azure and mauve, taupe and terracotta, some white and cracked like eggs ready to open, others like blunt black knives. The Confluence is a sacred place to the region’s tribes. Zuni send spiritual offerings down the Little Colorado to the Grand Canyon, the home of their ancestors. Hopis say nearby is the place of emergence, where all humankind climbed into this world, the Fourth World, through the hollow stem of a reed, and spread over the Earth, leaving footprints and broken pottery to mark their journeys. Hopi youth make a sacred pilgrimage to the Confluence to gather the salt that seeps out of the sandstone, pressed from an ancient sea and crystallized into gleaming stalagmites. They bring the salt back to the mesas east of the Grand Canyon, where, they say, their people settled at the center of the earth.

A June 2023 report from the Inspector General of the Department of Justice states that “threats posed by domestic extremists have not only increased over the past few years, but are also becoming more complicated due to the emergence of new violent ideologies, the impact of social media, and the response to recent political and social events.

Back in the car, squashed between Maya and me, Willa says, “I always picture it like pickled sausages, pressed up against the glass. Her nose and lips and stuff.” “Um,” Jamie says from the passenger seat. “Say more?” “Eleanor Rigby’s face. In a jar by the door.” She sings the line from the Beatles song. “Also, Maya, you might know the answer to this. But when a caterpillar—what’s the verb form of it?—metamorphosizes, what happens to its brain? Like, does every other part of it get melted down to make a butterfly, but its little brain just stays intact the whole time?” “Most of the brain tissue gets broken down and rebuilt,” Maya says. “I mean, it makes sense, right? It has to be a pretty significant neurological rearrangement to get a brain to send fly signals instead of crawl signals.” “Wow” is all Willa says, but I am thinking of these people in the car with me. These no-longer-kids, who have emerged from the cocoon of childhood to fly away into the wild, so brilliant and beautiful. Whose brains have liquefied and rearranged themselves to pilot this flight.

The week before Notes Day, all facilitators attended a training session to help them keep each meeting on track and make sure that everyone—the outgoing, the laid-back, and everyone in between—was heard from. Then, to make sure something concrete emerged, the Working Group designed a set of “exit forms” to be filled out by each session’s participants. Red forms were for proposals, blue forms were for brainstorms, and yellow forms were for something we called “best practices”—ideas that were not action items per se but principles about how we should behave as a company. The forms were simple and specific: Each session got its own set, tailored specifically to the topic at hand, that asked a specific question. For example, the session called “Returning to a ‘Good Ideas Come from Anywhere’ Culture,” had blue exit forms topped with this header: Imagine it’s 2017. We’ve broken down barriers so that people feel safe to speak up. Senior employees are open to new processes. What did we do to achieve this success? Underneath that question were boxes in which attendees could pencil in three answers. Then, after they wrote a general description of each idea, they were asked to go a few steps further. What “Benefits to Pixar” would these ideas bring? And what should be the “Next Steps” to make them a reality? Finally, there was space provided to specify “Who is the best audience for this idea?” and “Who should pitch this idea?

Despite Gentile’s disagreement with Marx about historical inevitability, he has at this point clearly broken with modern conservatism and classical liberalism and revealed himself to be a man of the Left. Gentile was, in fact, a lifelong socialist. Like Marx, he viewed socialism as the sine qua non of social justice, the ultimate formula for everyone paying their “fair share.” For Gentile, fascism is nothing more than a modified form of socialism, a socialism arising not merely from material deprivation but also from an aroused national consciousness, a socialism that unites rather than divides communities. Gentile also perceived fascism emerging out of revolutionary struggle, what the media today terms “protest” or “activism.” Unlike Marx, he conceived the struggle not between the working class and the capitalists, but between the selfish individual trying to live for himself and the fully actualized individual who willingly puts himself at the behest of society and the state. Gentile seems to be the unacknowledged ancestor of the street activism of Antifa and other leftist groups. “One of the major virtues of fascism,” he writes, “is that it obliged those who watched from their windows to come down into the street.

It is important to know the blessings and to rely on God’s promises. Please don’t misunderstand my point. But the blessings and promises of God in the Bible emerge from a real life’s story that also knows that we live in a broken world and some days are tough. The stories of real lives in the Bible know that we are surrounded by hurting people for whom Psalm 22:1 echoes their normal day.

restaurant, nicknamed "The Municipal Crib" for the number of city officials who dallied there. Margaritte and the owner of Marchand's, Pierre, had contacted Fremont Older after Rolf had raised the tariff for each ninety-day liquor license renewal to $10,000. They offered to testify before a grand jury. And so the war began. We settled in for The Dictator, featuring the emerging legend in American theater, John Barrymore. The door opened behind us and the light from the hallway caught my attention. A tree-stump of a man moved next to Adam Rolf, close enough that I could hear his labored breathing. "Annalisa, I'm not sure you've ever met Mr. John Kelly," Rolf said. The broken-nosed thug plunged into the seat next to Rolf, looking as though meat packers had stuffed him into his tuxedo. "Mr. Kelly here represents our interests along the waterfront. I'm about to announce his candidacy for a supervisor's seat next election." "Miss Passarella," he growled with whiskey breath. "Mr. Kelly. Excuse my ignorance, but are you the one they call Shanghai Kelly?" "We try not to use that nickname," Rolf laughed. I was gratefully distracted when Barrymore arrived on stage to a thunderous reception. From the corner of my eye, I noticed Rolf click open his pocket watch and offer a peek to Kelly, who smiled. The seemingly innocuous gesture disturbed me greatly. The room seemed to tilt and the chair wavered beneath me. The end could not come soon enough.

it struck me that people and things are much the same, they have a certain life span, they last for a while, then, like everything else in the world, they come to a sudden end, On the other hand, one water jug can be replaced by another water jug just by discarding the shattered remains of the old one and filling the new one with water, but that’s not the case with people, it’s as if with the birth of each new person, the mold they emerged from was broken, which is why everyone is different

But in the beginning of the fourth century, Ulster’s power was irrevocably broken, and by far the greater portion of her territory wrested from her — her people driven into miserably narrow bounds from which, ever after, they can hardly be said to have emerged. It was when Muiredeach Tireach, grandson of Carbri of the Liffey, was High-King of Ireland, that Ulster was despoiled and broken by his nephews, the three Collas, who, on the ruins of the old kingdom of Uladh, founded a new kingdom — of Oirgialla (Oriel) — which was henceforth for nearly a thousand years to play an important part in the history of Northern Ireland. Muiredeach’s

I suspected that Tommy had probably had a normal life at one point. Then, I presumed, some kind of personal calamity—nervous breakdown, midlife crisis, heartbreak, addiction, something—caused him to grow his hair long and go into hibernation, only to come out broken and different. I was catching Tommy as he emerged from that reclusion, and the thing powering his emergence was his reignited desire to become an actor. I was curious to learn as much about Tommy as I could. It felt like I was seeing a case study of what happens to someone whose dreams had been stifled. I was reaching out to Tommy, and he was reaching out to me, but for entirely different reasons. Both of us were stuck; neither of us knew what to do next. If either of us bailed on the other now, I thought, we’d both sink.

Now he was emerging, like a phoenix from the ashes, with new wings and an open heart. I

All he could think was that his own people, an emergent culture that had clawed its way back to its feet after the ice, was nothing but a shadow of that former greatness. It was not simply that the Gilgamesh and all their current space effort was cobbled together from bastardized, half-understood pieces of the ancient world’s vastly superior technology. It was everything: from the very beginning his people had known they were inheriting a used world. The ruins and the decayed relics of a former people had been everywhere, underfoot, underground, up mountains, immortalized in stories. Discovering such a wealth of dead metal in orbit had hardly been a surprise, when all recorded history had been a progress over a desert of broken bones. There had been no innovation that the ancients had not already achieved, and done better. How many inventors had been relegated to historical obscurity because some later treasure-hunter had unearthed the older, superior method of achieving the same end? Weapons, engines, political systems, philosophies, sources of energy . . . Holsten’s people had thought themselves lucky that someone had built such a convenient flight of steps back up from the dark into the sunlight of civilization. They had never quite come to the realization that those steps led only to that one place. Who knows what we might have achieved, had we not been so keen to recreate all their follies, he thought now. Could we have saved the Earth? Would we be living there now on our own green planet? All the knowledge in the universe now at his fingertips, yet to that question he had no answer.

Deandre Felton was a good boy, his family and friends agree. He was also a leader. But on this night in September of 2012, Deandre and his crew were bored. The mall was closed, but he and his boys were high on drugs and still wanted to have fun. So Deandre came up with what was not a new idea, but fun nevertheless. They decided to beat someone up. They had just come from a local park where Deandre and fifteen others beat up two girls, sending one to the hospital with a broken arm. Then Deandre decided to blow off a little steam and play the Knockout Game. He knew the game was usually pretty safe—for the attacker, that is.1 In Meriden, Connecticut, victims aren’t likely to carry concealed weapons, nor do they fight back. As one player said in Philadelphia as his victim begged for mercy: “It’s not our fault you can’t fight.” Deandre and his crew found their victim a few minutes after leaving the mall. Soon Deandre and his confederate DeShawn Jones were peeling off from the group, heading for a guy walking home from work. Alone. We don’t know his name or race or anything about him other than he was The Wrong Guy. With their friends lurking less than one hundred yards away when Deandre and DeShawn attacked, the guy fought back. He pulled a knife. Soon Deandre was dead and DeShawn was on his way to the emergency room.

Soul can’t exist unless you have active, meaningful dialogue with stakeholders: employees, customers, the community, suppliers, and investors. When you launch a business, your job as the entrepreneur is to say, ‘Here’s a value proposition that I believe in. Here’s where I’m coming from. This is my point of view.’ At first, it’s a monologue. Gradually it becomes a dialogue and then a real conversation. Like breaking in a baseball glove. You can’t will a baseball glove to be broken in; you have to use it. Well, you have to use a new business, too. You have to break it in. If you move on to the next thing too quickly, it will never develop its soul. Look what happens when a new restaurant opens. Everyone rushes in to see it, and it’s invariably awkward because it hasn’t yet developed soul. That takes time to emerge, and you have to work at it constantly.

It is without doubt a dark and complicated feeling, shared with firemen and soldiers and paramedics and emergency-room workers, that comes from knowing that you can only be at your best and only really achieve any kind of fulfillment when what is at stake is literally life and death.