Engage In Life Quotes

This is the real secret of life -- to be completely engaged with what you are doing in the here and now. And instead of calling it work, realize it is play.

We're so engaged in doing things to achieve purposes of outer value that we forget the inner value, the rapture that is associated with being alive, is what it is all about.

A community that is engaged and working together can be a powerful force.

Love life. Engage in it. Give it all you've got. Love it with a passion because life truly does give back, many times over, what you put into it.

The art of not reading is a very important one. It consists in not taking an interest in whatever may be engaging the attention of the general public at any particular time. When some political or ecclesiastical pamphlet, or novel, or poem is making a great commotion, you should remember that he who writes for fools always finds a large public. A precondition for reading good books is not reading bad ones: for life is short.

Is Jase already gonna marry you?” I start coughing again. “Uh, No. No, George. I’m only seventeen.” As if that’s the only reason we’re not engaged. “I’m this many.” George holds up four, slightly grubby fingers. “But Jase is seventeen and a half. You could. Then you could live in here with him. And have a big family.” Jase strides back into the room, of course, midway through this proposition. “George. Beat it. Discovery Channel is on.” George backs out of the room but not before saying, “His bed’s really comfortable. And he never pees in it.

To love someone fiercely, to believe in something with your whole heart, to celebrate a fleeting moment in time, to fully engage in a life that doesn’t come with guarantees – these are risks that involve vulnerability and often pain. But, I’m learning that recognizing and leaning into the discomfort of vulnerability teaches us how to live with joy, gratitude and grace.

There is always something to do. There are hungry people to feed, naked people to clothe, sick people to comfort and make well. And while I don't expect you to save the world I do think it's not asking too much for you to love those with whom you sleep, share the happiness of those whom you call friend, engage those among you who are visionary and remove from your life those who offer you depression, despair and disrespect.

All my life I thought that the story was over when the hero and heroine were safely engaged -- after all, what's good enough for Jane Austen ought to be good enough for anyone. But it's a lie. The story is about to begin, and every day will be a new piece of the plot.

People truly engaged in life have messy houses.

Depression presents itself as a realism regarding the rottenness of the world in general and the rottenness of your life in particular. But the realism is merely a mask for depression's actual essence, which is an overwhelming estrangement from humanity. The more persuaded you are of your unique access to the rottenness, the more afraid you become of engaging with the world; and the less you engage with the world, the more perfidiously happy-faced the rest of humanity seems for continuing to engage with it.

If you are interested in something, you will focus on it, and if you focus attention on anything, it is likely that you will become interested in it. Many of the things we find interesting are not so by nature, but because we took the trouble of paying attention to them.

I'd like to repeat the advice that I gave you before, in that I think you really should make a radical change in your lifestyle and begin to boldly do things which you may previously never have thought of doing, or been too hesitant to attempt. So many people live within unhappy circumstances and yet will not take the initiative to change their situation because they are conditioned to a life of security, conformity, and conservatism, all of which may appear to give one peace of mind, but in reality nothing is more damaging to the adventurous spirit within a man than a secure future. The very basic core of a man's living spirit is his passion for adventure. The joy of life comes from our encounters with new experiences, and hence there is no greater joy than to have an endlessly changing horizon, for each day to have a new and different sun. If you want to get more out of life, Ron, you must lose your inclination for monotonous security and adopt a helter-skelter style of life that will at first appear to you to be crazy. But once you become accustomed to such a life you will see its full meaning and its incredible beauty. And so, Ron, in short, get out of Salton City and hit the Road. I guarantee you will be very glad you did. But I fear that you will ignore my advice. You think that I am stubborn, but you are even more stubborn than me. You had a wonderful chance on your drive back to see one of the greatest sights on earth, the Grand Canyon, something every American should see at least once in his life. But for some reason incomprehensible to me you wanted nothing but to bolt for home as quickly as possible, right back to the same situation which you see day after day after day. I fear you will follow this same inclination in the future and thus fail to discover all the wonderful things that God has placed around us to discover. Don't settle down and sit in one place. Move around, be nomadic, make each day a new horizon. You are still going to live a long time, Ron, and it would be a shame if you did not take the opportunity to revolutionize your life and move into an entirely new realm of experience. You are wrong if you think Joy emanates only or principally from human relationships. God has placed it all around us. It is in everything and anything we might experience. We just have to have the courage to turn against our habitual lifestyle and engage in unconventional living. My point is that you do not need me or anyone else around to bring this new kind of light in your life. It is simply waiting out there for you to grasp it, and all you have to do is reach for it. The only person you are fighting is yourself and your stubbornness to engage in new circumstances.

We strive for harmony, but it is not always realized.

I couldn’t have dreamed you into existence because I didn’t even know I needed you. You must have been sent to me.

Only you can charter the course of your destiny.

Time was not on their side, it was the enemy.

These are the times in which a genius would wish to live. It is not in the still calm of life, or the repose of a pacific station, that great characters are formed. The habits of a vigorous mind are formed in contending with difficulties. Great necessities call out great virtues. When a mind is raised, and animated by scenes that engage the heart, then those qualities which would otherwise lay dormant, wake into life and form the character of the hero and the statesman.

The greatest win is walking away and choosing not to engage in drama and toxic energy at all.

Stop trying to protect, to rescue, to judge, to manage the lives around you . . . remember that the lives of others are not your business. They are their business. They are God’s business . . . even your own life is not your business. It also is God’s business. Leave it to God. It is an astonishing thought. It can become a life-transforming thought . . . unclench the fists of your spirit and take it easy . . . What deadens us most to God’s presence within us, I think, is the inner dialogue that we are continuously engaged in with ourselves, the endless chatter of human thought. I suspect that there is nothing more crucial to true spiritual comfort . . . than being able from time to time to stop that chatter . . .

You always have free will to choose your path.

Yeah, about the test... The test will measure whether you are an informed, engaged, and productive citizen of the world, and it will take place in schools and bars and hospitals and dorm rooms and in places of worship. You will be tested on first dates, in job interviews, while watching football, and while scrolling through your Twitter feed. The test will judge your ability to think about things other than celebrity marriages, whether you’ll be easily persuaded by empty political rhetoric, and whether you’ll be able to place your life and your community in a broader context. The test will last your entire life, and it will be comprised of the millions of decisions that, when taken together, will make your life yours. And everything, everything, will be on it. ...I know, right?

Everyone is recharged for the second half, no bell, no forced learning, no principal’s office for tardiness or absenteeism; instead, a voluntary return to our collective pane of learning. Final conversations simmer down and the attention is refocused.

Life isn't about having, it's about being. You could surround yourself with all that money can buy, and you'd still be as miserable as a human can be. I know people with perfect bodies who don't have half the happiness I've found. On my journeys I've seen more joy in the slums of Mumbai and the orphanages of Africa than in wealthy gated communities and on sprawling estates worth millions. Why is that? You'll find contentment when your talents and passion are completely engaged, in full force. Recognise instant self-gratification for what it is. Resist the temptation to grab for material objects like the perfect house, the coolest clothes or the hottest car. The if I just had X, I would be happy syndrome is a mass delusion. When you look for happiness in mere objects, they are never enough. Look around. Look within.

About once or twice every month I engage in public debates with those whose pressing need it is to woo and to win the approval of supernatural beings. Very often, when I give my view that there is no supernatural dimension, and certainly not one that is only or especially available to the faithful, and that the natural world is wonderful enough—and even miraculous enough if you insist—I attract pitying looks and anxious questions. How, in that case, I am asked, do I find meaning and purpose in life? How does a mere and gross materialist, with no expectation of a life to come, decide what, if anything, is worth caring about? Depending on my mood, I sometimes but not always refrain from pointing out what a breathtakingly insulting and patronizing question this is. (It is on a par with the equally subtle inquiry: Since you don't believe in our god, what stops you from stealing and lying and raping and killing to your heart's content?) Just as the answer to the latter question is: self-respect and the desire for the respect of others—while in the meantime it is precisely those who think they have divine permission who are truly capable of any atrocity—so the answer to the first question falls into two parts. A life that partakes even a little of friendship, love, irony, humor, parenthood, literature, and music, and the chance to take part in battles for the liberation of others cannot be called 'meaningless' except if the person living it is also an existentialist and elects to call it so. It could be that all existence is a pointless joke, but it is not in fact possible to live one's everyday life as if this were so. Whereas if one sought to define meaninglessness and futility, the idea that a human life should be expended in the guilty, fearful, self-obsessed propitiation of supernatural nonentities… but there, there. Enough.

It is wise to offer your gratitude when you ask and when you receive.

I must talk, and you must listen, for we are engaged here in the most important pursuit in history: the search for meaning. What is the nature of being a person? What is the best way to go about being a person? How did we come to be, and what will become of us when we are no longer? In short: What are the rules of this game, and how might we best play it?

If we want to give oxygen and content to our life, let us bypass the flamboyant bells and whistles of shallow pursuits and take delight in the appeasement of the emotional windfalls that crop up when we encounter the ‘others’ and engage in new mental adventures. ("Transcendental journey" )

When the deepest part of you becomes engaged in what you are doing, when your activities and actions become gratifying and purposeful, when what you do serves both yourself and others, when you do not tire within but seek the sweet satisfaction of your life and your work, you are doing what you were meant to be doing.

Because pain is the universal constant of life, the opportunities to grow from that pain are constant in life. All that is required is that we don't numb it, that we don't look away. All that is required is that we engage it and find the value and meaning in it.

As Emmanuel, Cardinal Suhard says, "To be a witness does not consist in engaging in propaganda, nor even in stirring people up, but in being a living mystery. It means to live in such a way that one's life would not make sense if God did not exist.

Whenever and wherever men have engaged in the mindless slaughter of animals (including other men), they have often attempted to justify their acts by attributing the most vicious or revolting qualities to those they would destroy; and the less reason there is for the slaughter, the greater the campaign for vilification.

Nin knew how much humans loved money, riches, and material things—though he never really could understand why. The more technologically advanced the human species got, the more isolated they seemed to become, at the same time. It was alarming, how humans could spend entire lifetimes engaged in all kinds of activities, without getting any closer to knowing who they really were, inside.

They tell you: Follow your dreams. Listen to your spirit. Change the world. Make your mark. Find your inner voice and make it sing. Embrace failure. Dream. Dream and dream big. As a matter of fact, dream and don’t stop dreaming until your dream comes true. I think that’s crap. I think a lot of people dream. And while they are busy dreaming, the really happy people, the really successful people, the really interesting, powerful, engaged people? Are busy doing.

All living things are sensitive to their surroundings and convey distress and sorrow as well as joy. Trees are no exception as they are most rooted to mother earth and their limbs carry knowledge we can only aspire to obtain.

Death comes for all of us. For us, for our patients: it is our fate as living, breathing, metabolizing organisms. Most lives are lived with passivity toward death -- it's something that happens to you and those around you. But Jeff and I had trained for years to actively engage with death, to grapple with it, like Jacob with the angel, and, in so doing, to confront the meaning of a life. We had assumed an onerous yoke, that of mortal responsibility. Our patients' lives and identities may be in our hands, yet death always wins. Even if you are perfect, the world isn't. The secret is to know that the deck is stacked, that you will lose, that your hands or judgment will slip, and yet still struggle to win for your patients. You can't ever reach perfection, but you can believe in an asymptote toward which you are ceaselessly striving.

But the new rebel is a skeptic, and will not entirely trust anything. He has no loyalty; therefore he can never be really a revolutionist. And the fact that he doubts everything really gets in his way when he wants to denounce anything. For all denunciation implies a moral doctrine of some kind; and the modern revolutionist doubts not only the institution he denounces, but the doctrine by which he denounces it. . . . As a politician, he will cry out that war is a waste of life, and then, as a philosopher, that all life is waste of time. A Russian pessimist will denounce a policeman for killing a peasant, and then prove by the highest philosophical principles that the peasant ought to have killed himself. . . . The man of this school goes first to a political meeting, where he complains that savages are treated as if they were beasts; then he takes his hat and umbrella and goes on to a scientific meeting, where he proves that they practically are beasts. In short, the modern revolutionist, being an infinite skeptic, is always engaged in undermining his own mines. In his book on politics he attacks men for trampling on morality; in his book on ethics he attacks morality for trampling on men. Therefore the modern man in revolt has become practically useless for all purposes of revolt. By rebelling against everything he has lost his right to rebel against anything.

Being engaged is a way of doing life, a way of living and loving. It's about going to extremes and expressing the bright hope that life offers us, a hope that makes us brave and expels darkness with light. That's what I want my life to be all about - full of abandon, whimsy, and in love.

All destruction eventually leads to construction, all death eventually leads to birth, all pain eventually leads to pleasure. In this life or the next, what goes down will come up. It’s a matter of how we see the challenge in front of us and how we engage with it. Persist, pivot, or concede. It’s up to us, our choice every time.

If I knew how a lot of my relationships would have turned out, I never would have gotten involved in them... And I would have missed out on some of the best times in my life.

Living a life fully engaged and full of whimsy and the kind of things that love does is something most people plan to do, but along the way they just kind of forget. Their dreams become one of those "we'll go there next time" deferrals. The sad thing is, for many there is no "next time" because passing on the chance to cross over is an overall attitude toward life rather than a single decision.

Again, the exercise begins. For me, the American in me, the city of Detroit comes to mind. A house, once within the bustling city, now lies on the outskirts. Industry has come and gone, and the car manufacturers have relocated. I recall images of the rough lifestyles south of 8 Mile. The city’s borders have changed. Post-apocalyptic, long grasses sway with the wind. The house is melancholy and lonely. The owners: maybe there, maybe not.

Good men and good women have fire in the belly. We are fierce. Don't mess with us if you're looking for someone who will always be 'nice' to you. Nice gets you a C+ in life. We don't always smile, talk in a soft voice, or engage in indiscriminate hugs. In the loving struggle between the sexes we thrust and parry.

Why Dream? Life is a difficult assignment. We are fragile creatures, expected to function at high rates of speed, and asked to accomplish great and small things each day. These daily activities take enormous amounts of energy. Most things are out of our control. We are surrounded by danger, frustration, grief, and insanity as well as love, hope, ecstasy, and wonder. Being fully human is an exercise in humility, suffering, grace, and great humor. Things and people all around us die, get broken, or are lost. There is no safety or guarantees. The way to accomplish the assignment of truly living is to engage fully, richly, and deeply in the living of your dreams. We are made to dream and to live those dreams.

My 'morals' were sound, even a bit puritanic, but when a hidebound old deacon inveighed against dancing I rebelled. By the time of graduation I was still a 'believer' in orthodox religion, but had strong questions which were encouraged at Harvard. In Germany I became a freethinker and when I came to teach at an orthodox Methodist Negro school I was soon regarded with suspicion, especially when I refused to lead the students in public prayer. When I became head of a department at Atlanta, the engagement was held up because again I balked at leading in prayer. I refused to teach Sunday school. When Archdeacon Henry Phillips, my last rector, died, I flatly refused again to join any church or sign any church creed. From my 30th year on I have increasingly regarded the church as an institution which defended such evils as slavery, color caste, exploitation of labor and war. I think the greatest gift of the Soviet Union to modern civilization was the dethronement of the clergy and the refusal to let religion be taught in the public schools.

I read her nasty, wicked thoughts—and she knows for sure that I am a Druid. She is totally warped and absolutely no doubt about it—evil!

Hello, boys and girls. Hannah Baker here. Live and in stereo. No return engagements. No encore. And this time, absolutely no requests. I hope you’re ready, because i’m about to tell you the story of my life. More specifically, why my life ended. And if you’re listening to theses tapes, you’re one of the reasons why. Now, why would a dead girl lie?

The news of life is carried via telephone. A baby's birth, a couple engaged, a tragic car accident on a late night highway - most milestones of the human journey, good or bad, are foreshadowed by the sound of a ringing.

But pearls are for tears, the old legend says," Gilbert had objected. "I'm not afraid of that. And tears can be happy as well as sad. My very happiest moments have been when I had tears in my eyes—when Marilla told me I might stay at Green Gables—when Matthew gave me the first pretty dress I ever had—when I heard that you were going to recover from the fever. So give me pearls for our troth ring, Gilbert, and I'll willingly accept the sorrow of life with its joy." -Anne

Education is not the piling on of learning, information, data, facts, skills, or abilities--that's training or instruction--but is rather a making visible what is hidden as a seed... To be educated, a person doesn't have to know much or be informed, but he or she does have to have been exposed vulnerably to the transformative events of an engaged human life... One of the greatest problems of our time is that many are schooled but few are educated.

We see that substance addictions are only one specific form of blind attachment to harmful ways of being, yet we condemn the addict's stubborn refusal to give up something deleterious to his life or to the life of others. Why do we despise, ostracize and punish the drug addict, when as a social collective, we share the same blindness and engage in the same rationalizations?

You may not agree with a woman, but to criticize her appearance — as opposed to her ideas or actions — isn’t doing anyone any favors, least of all you. Insulting a woman’s looks when they have nothing to do with the issue at hand implies a lack of comprehension on your part, an inability to engage in high-level thinking. You may think she’s ugly, but everyone else thinks you’re an idiot.

If one really has a feeling of contribution, one will no longer have any need for recognition from others. Because one will already have the real awareness that “I am of use to someone,” without needing to go out of one’s way to be acknowledged by others. In other words, a person who is obsessed with the desire for recognition does not have any community feeling yet, and has not managed to engage in self-acceptance, confidence in others, or contribution to others.

Anxiety and desire are two, often conflicting, orientations to the unknown. Both are tilted toward the future. Desire implies a willingness, or a need, to engage this unknown, while anxiety suggests a fear of it. Desire takes one out of oneself, into the possibility or relationship, but it also takes one deeper into oneself. Anxiety turns one back on oneself, but only onto the self that is already known.

Why are we reading, if not in hope of beauty laid bare, life heightened and its deepest mystery probed? Can the writer isolate and vivify all in experience that most deeply engages our intellects and our hearts? Can the writer renew our hope for literary forms? Why are we reading if not in hope that the writer will magnify and dramatize our days, will illuminate and inspire us with wisdom, courage, and the possibility of meaningfulness, and will press upon our minds the deepest mysteries, so that we may feel again their majesty and power? What do we ever know that is higher than that power which, from time to time, seizes our lives, and reveals us startlingly to ourselves as creatures set down here bewildered? Why does death so catch us by surprise, and why love? We still and always want waking.

Are you letting culture, not scripture, determine your sexuality, how you date, how you present yourself, how you engage in certain relationships with members of the opposite sex? We need to be very clear that the way we do life is different than the rest of the world.

I happen to believe that America is dying of loneliness, that we, as a people, have bought into the false dream of convenience, and turned away from a deep engagement with our internal lives—those fountains of inconvenient feeling—and toward the frantic enticements of what our friends in the Greed Business call the Free Market. We’re hurtling through time and space and information faster and faster, seeking that network connection. But at the same time we’re falling away from our families and our neighbors and ourselves. We ego-surf and update our status and brush up on which celebrities are ruining themselves, and how. But the cure won’t stick.

It is often tragic to see how blatantly a man bungles his own life and the lives of others yet remains totally incapable of seeing how much the whole tragedy originates in himself, and how he continually feeds it and keeps it going. Not consciously, of course—for consciously he is engaged in bewailing and cursing a faithless world that recedes further and further into the distance. Rather, it is an unconscious factor which spins the illusions that veil his world. And what is being spun is a cocoon, which in the end will completely envelop him.

Order is not enough. You can’t just be stable, and secure, and unchanging, because there are still vital and important new things to be learned. Nonetheless, chaos can be too much. You can’t long tolerate being swamped and overwhelmed beyond your capacity to cope while you are learning what you still need to know. Thus, you need to place one foot in what you have mastered and understood and the other in what you are currently exploring and mastering. Then you have positioned yourself where the terror of existence is under control and you are secure, but where you are also alert and engaged. That is where there is something new to master and some way that you can be improved. That is where meaning is to be found.

Learning to stop sweating the small stuff involves deciding what things to engage in and what things to ignore. From a certain perspective, life can be described as a series of mistakes, one right after another with a little space in between.

Or perhaps it was simply that things were happening inside her, terrible things, which no one else could even guess at, and thus it was impossible for her to engage with everyday life at the same time. If so, she would naturally have no energy left, not just for curiosity or interest but indeed for any meaningful response to all the humdrum minutiae that went on on the surface.

The engaged mind, illuminated by truth, awakens awareness; the engaged heart, affected by love, awakens passion. May I say once more - this essential energy of the soul is not an ecstatic trance, high emotion or a sanguine stance toward life: It is a fierce longing for God, an unyielding resolve to live in and out of our belovedness. - pg. 152

Beneath the gore and smoke and loam, this book is about the evanescence of life, and why some men choose to fill their brief allotment of time engaging the impossible, others in the manufacture of sorrow. In the end it is a story of the ineluctable conflict between good and evil, daylight and darkness, the White City and the Black.

How could you have guessed?” Miserable though Will was, he felt free, as if a heavy burden had been displaced from him. “I did all I could to hide and deny it. You—you never hid your feelings. Looking back, it was clear and plain, and yet I never saw it. I was astonished when Tessa told me that you were engaged. You’ve always been the source in my life of such good things, James. I never thought you would be the source of pain, and so, wrongly, I never thought of your feelings at all. And that is why I was so blind.

No matter how huge your loss, as long as you remain engaged with your life, the best days of your life may still be ahead of you. Don't misunderstand me: the pain of your loss will remain with you for the rest of your life. But great joy will be there right beside it. Deep sorrow and deep joy can exist within you, side by side. At every moment. And it's not confusing. And it's not a conflict.

Satan to Jesus: Well, I see someone has a bad case of the hangries. You might want to consider using your godly powers to turn these desert rocks into loaves of bread. Maybe if you engage in some serious carb-loading, you’ll regain what little sense of humor you had before you started this ridiculous hunger strike.

They who love to inform themselves, are never idle. Though I have no business of consequence to take care of, I am nevertheless continually employed. I spend my life in examining things: I write down in the evening whatever I have remarked, what I have seen, and what I have heard in the day: every thing engages my attention, and every thing excites my wonder: I am like an infant, whose organs, as yet tender, are strongly affected by the slightest objects.

Living life as an artist is a practice. You are either engaging in the practice or you’re not. It makes no sense to say you’re not good at it. It’s like saying, “I’m not good at being a monk.” You are either living as a monk or you’re not. We tend to think of the artist’s work as the output. The real work of the artist is a way of being in the world.

To reiterate: not all things need to be finished, and free reading is a prime example of this. Writing – or the composition of words which are intended to be read – just like painting, sculpting, or composing music, is a form of art. Typically, not all art is able to resonate with each and every viewer – or, in this case, reader. If we walk through a museum and see a boring painting, or listen to an album we don’t enjoy, we won’t keep staring at said painting, nor will we listen to the album. So, if we don’t like a book, if we aren’t learning from it, dreaming about it, enjoying its descriptions, pondering its messages, or whatever else may be redeeming about a specific book, why would we waste our time to “just finish it?” Sure, we may add another book to the list of books read, but is more always better?

When we see love as the will to nurture one's own or another's spiritual growth, revealed through acts of care, respect, knowing, and assuming responsibility, the foundation of all love in our life is the same. There is no special love exclusively reserved for romantic partners. Genuine love is the foundation of our engagement with ourselves, with family, with friends, with partners, with everyone we choose to love.

When we find ourselves in a midlife depression, suddenly hate our spouse, our jobs, our lives – we can be sure that the unlived life is seeking our attention. When we feel restless, bored, or empty despite an outer life filled with riches, the unlived life is asking for us to engage. To not do this work will leave us depleted and despondent, with a nagging sense of ennui or failure. As you may have already discovered, doing or acquiring more does not quell your unease or dissatisfaction. Neither will “meditating on the light” or attempting to rise above the sufferings of earthly existence. Only awareness of your shadow qualities can help you to find an appropriate place for your unredeemed darkness and thereby create a more satisfying experience. To not do this work is to remain trapped in the loneliness, anxiety, and dualistic limits of the ego instead of awakening to your higher calling.

Finally, when young people who “want to help mankind” come to me asking, “What should I do? I want to reduce poverty, save the world,” and similar noble aspirations at the macro-level, my suggestion is: 1) Never engage in virtue signaling; 2) Never engage in rent-seeking; 3) You must start a business. Put yourself on the line, start a business.

Sarai had treasured every stage of Rachel's childhood, enjoying the day-to-day normalcy of things; a normalcy which she quietly accepted as the best of life. She had always felt that the essence of human experience lay not primarily in the peak experiences, the wedding days and triumphs which stood out in the memory like dates circled in red on old calendars, but, rather, in the unself-conscious flow of little things - the weekend afternoon with each member of the family engaged in his or her own pursuit, their crossings and connections casual, dialogues imminently forgettable, but the sum of such hours creating a synergy which was important and eternal.

If one has failed to develop curiosity and interest in the early years, it is a good idea to acquire them now, before it is too late to improve the quality of life. To do so is fairly easy in principle, but more difficult in practice. Yet it is sure worth trying. The first step is to develop the habit of doing whatever needs to be done with concentrated attention, with skill rather than inertia. Even the most routine tasks, like washing dishes, dressing, or mowing the lawn become more rewarding if we approach them with the care it would take to make a work of art. The next step is to transfer some psychic energy each day from tasks that we don’t like doing, or from passive leisure, into something we never did before, or something we enjoy doing but don’t do often enough because it seems too much trouble. There are literally millions of potentially interesting things in the world to see, to do, to learn about. But they don’t become actually interesting until we devote attention to them.

Distance changes utterly when you take the world on foot. A mile becomes a long way, two miles literally considerable, ten miles whopping, fifty miles at the very limits of conception. The world, you realize, is enormous in a way that only you and a small community of fellow hikers know. Planetary scale is your little secret. Life takes on a neat simplicity, too. Time ceases to have any meaning. When it is dark, you go to bed, and when it is light again you get up, and everything in between is just in between. It’s quite wonderful, really. You have no engagements, commitments, obligations, or duties; no special ambitions and only the smallest, least complicated of wants; you exist in a tranquil tedium, serenely beyond the reach of exasperation, “far removed from the seats of strife,” as the early explorer and botanist William Bartram put it. All that is required of you is a willingness to trudge. There is no point in hurrying because you are not actually going anywhere. However far or long you plod, you are always in the same place: in the woods. It’s where you were yesterday, where you will be tomorrow. The woods is one boundless singularity. Every bend in the path presents a prospect indistinguishable from every other, every glimpse into the trees the same tangled mass. For all you know, your route could describe a very large, pointless circle. In a way, it would hardly matter. At times, you become almost certain that you slabbed this hillside three days ago, crossed this stream yesterday, clambered over this fallen tree at least twice today already. But most of the time you don’t think. No point. Instead, you exist in a kind of mobile Zen mode, your brain like a balloon tethered with string, accompanying but not actually part of the body below. Walking for hours and miles becomes as automatic, as unremarkable, as breathing. At the end of the day you don’t think, “Hey, I did sixteen miles today,” any more than you think, “Hey, I took eight-thousand breaths today.” It’s just what you do.

While complying can be an effective strategy for physical survival, it's a lousy one for personal fulfillment. Living a satisfying life requires more than simply meeting the demands of those in control. Yet in our offices and our classrooms we have way too much compliance and way too little engagement. The former might get you through the day, but only the latter will get you through the night.

I did not think you would be angry, Jem burst out, and it was like ice cracking across a frozen waterfall, freeing a torrent. We were engaged, Tessa. A proposal-an offer of marriage-is a promise. A promise to love and care for someone always. I did not mean to break mine to you. But it was that or die. I wanted to wait, to be married to you and live wit you for years, but that wasn't possible. I was dying too fast. I would have given it up-all of it up-to be married to you for a day. A day that would never have come. You are a reminder-a reminder of everything I am losing. The life I will not have.

If the heart be chiefly and directly fixed on God, and the soul engaged to glorify him, some degree of religious affection will be the effect and attendant of it. But to seek after affection directly and chiefly; to have the heart principally set upon that; is to place it in the room of God and his glory. If it be sought, that others may take notice of it, and admire us for our spirituality and forwardness in religion, it is then damnable pride; if for the sake of feeling the pleasure of being affected, it is then idolatry and self-gratification.

What is saving my life now is the conviction that there is no spiritual treasure to be found apart from the bodily experiences of human life on earth. My life depends on engaging the most ordinary physical activities with the most exquisite attention I can give them. My life depends on ignoring all touted distinctions between the secular and the sacred, the physical and the spiritual, the body and the soul. What is saving my life now is becoming more fully human, trusting that there is no way to God apart from real life in the real world.

To be cynical is to be distant. While offering a false intimacy of being "in the know," cynicism actually destroys intimacy. It leads to a creeping bitterness that can deaden and even destroy the spirit... A praying life is just the opposite. It engaged evil. It doesn't take no for an answer. The psalmist was in God's face, hoping, dreaming, asking. Prayer is feisty. Cynicism, on the other hand, merely critiques. It is passive, cocooning itself from the passions of the great cosmic battle we are engaged in. It is without hope.

The writer is the duelist who never fights at the stated hour, who gathers up an insult, like another curious object, a collector's item, spreads it out on his desk later, and then engages in a duel with it verbally. Some people call it weakness. I call it postponement. What is weakness in the man becomes a quality in the writer. For he preserves, collects what will explode later in his work. That is why the writer is the loneliest man in the world; because he lives, fights, dies, is reborn always alone; all his roles are played behind a curtain. In life he is an incongruous figure.

Frank Churchill was waiting for her when she arrived. He had now been a convenient sixth with their party on multiple occasions, escorting Jane following the Campbells and Dixons, and it seemed so natural as he greeted them and slipped into place as they entered the hall. “Have a care, you are sparkling tonight,” he murmured under his breath. “Almost as if you had recently become engaged to the love of your life.” Jane did not dare look at him as she smiled. If she did, the entire world would know their secret.

Some people buried their fears in food, she knew, and some in booze, and some in planning elaborate engagements and weddings and other life events that took up every spare moment of their time, in case unpleasant thoughts intruded. But for Nina, whenever reality, or the grimmer side of reality, threatened to invade, she always turned to a book. Books had been her solace when she was sad; her friends when she was lonely. They had mended her heart when it was broken, and encouraged her to hope when she was down. Yet

We gather here today,” said Robert, reaching out his arms expansively, “to honor my son, Alexander Gideon Lightwood, who has single-handedly destroyed the forces of the Endarkened and who defeated in battle the son of Valentine Morgenstern. Alec saved the life of our third son, Max. Along with his parabatai, Jace Herondale, I am proud to say that my son is one of the greatest warriors I have ever known.” He turned and smiled at Alec and Magnus. “It takes more than a strong arm to make a great warrior,” he went on. “It takes a great mind and a great heart. My son has both. He is strong in courage, and strong in love. Which is why I also wanted to share our other good news with you. As of yesterday, my son became engaged to be married to his partner, Magnus Bane—” A chorus of cheers broke out. Magnus accepted them with a modest wave of his fork. Alec slid down in his chair, his cheeks burning. Jace looked at him meditatively. “Congratulations,” he said. “I kind of feel like I missed an opportunity.” “W-what?” Alec stammered. Jace shrugged. “I always knew you had a crush on me, and I kind of had a crush on you, too. I thought you should know.” “What?” Alec said again. Clary sat up straight. “You know,” she said, “do you think there’s any chance that you two could ...” She gestured between Jace and Alec. “It would be kind of hot.” “No,” Magnus said. “I am a very jealous warlock.” “We’re parabatai,” Alec said, regaining his voice. “The Clave would—I mean—it’s illegal.” “Oh, come on,” said Jace. “The Clave would let you do anything you wanted. Look, everyone loves you.” He gestured out at the room full of Shadowhunters. They were all cheering as Robert spoke, some of them wiping away tears. A girl at one of the smaller tables held up a sign that said, ALEC LIGHTWOOD, WE LOVE YOU.

In the first place, Cranford is in possession of the Amazons; all the holders of houses above a certain rent are women. If a married couple come to settle in the town, somehow the gentleman disappears; he is either fairly frightened to death by being the only man in the Cranford parties, or he is accounted for by being with his regiment, his hip, or closely engaged in business all the week in the great neighbouring commercial town of Drumble, distant only twenty miles on a railroad. In short, whatever does become of the gentlemen, they are not at Cranford.

Is Jase already going to marry you?" I start coughing again. "Uh. No. No, George. I'm only seventeen." As if that's the only reason we aren't engaged. "I'm this many," George holds up four slightly grubby fingers. "Jase is seventeen and a half. You could. Then you could live in here with him. And have a big family." Jase strides back into the room, of course, midway through this proposition. "George. Beat it. Discovery Channel is on." George backs out of the room, but not before saying, "His bed's really comfortable. And he never pees in it." The door closes and we both start laughing.

There are many roles that people play and many images that they project. There is, for example, the "nice" man who is always smiling and agreeable. "Such a nice man," people say. "He never gets angry." The facade always covers its opposite expression. Inside, such a person is full of rage that he dares not acknowledge or show. Some men put up a tough exterior to hide a very sensitive, childlike quality. Even failure can be a role. Many masochistic characters engage in the game of failure to cover an inner feeling of superiority. An outward show of superiority could bring down on them the jealous wrath of the father and the threat of castration. As long as they act like failures they can retain some sexuality, since they are not a threat to her father.

Consider the capacity of the human body for pleasure. Sometimes, it is pleasant to eat, to drink, to see, to touch, to smell, to hear, to make love. The mouth. The eyes. The fingertips, The nose. The ears. The genitals. Our voluptific faculties (if you will forgive me the coinage) are not exclusively concentrated here. The whole body is susceptible to pleasure, but in places there are wells from which it may be drawn up in greater quantity. But not inexhaustibly. How long is it possible to know pleasure? Rich Romans ate to satiety, and then purged their overburdened bellies and ate again. But they could not eat for ever. A rose is sweet, but the nose becomes habituated to its scent. And what of the most intense pleasures, the personality-annihilating ecstasies of sex? I am no longer a young man; even if I chose to discard my celibacy I would surely have lost my stamina, re-erecting in half-hours where once it was minutes. And yet if youth were restored to me fully, and I engaged again in what was once my greatest delight – to be fellated at stool by nymphet with mouth still blood-heavy from the necessary precautions – what then? What if my supply of anodontic premenstruals were never-ending, what then? Surely, in time, I should sicken of it. “Even if I were a woman, and could string orgasm on orgasm like beads on a necklace, in time I should sicken of it. Do you think Messalina, in that competition of hers with a courtesan, knew pleasure as much on the first occasion as the last? Impossible. “Yet consider. “Consider pain. “Give me a cubic centimeter of your flesh and I could give you pain that would swallow you as the ocean swallows a grain of salt. And you would always be ripe for it, from before the time of your birth to the moment of your death, we are always in season for the embrace of pain. To experience pain requires no intelligence, no maturity, no wisdom, no slow working of the hormones in the moist midnight of our innards. We are always ripe for it. All life is ripe for it. Always.

Your judgments about another person say more about your own character than the character of the person you are pointing a finger at. This is the key and one of the most fundamental insights about the ‘red flags’ that we often dismiss regarding the people in our lives. If someone complains a lot to you about other people, guess what? That is part of their current character. And, as quickly as the tide changes, you can just as easily become the person they target and criticize, point fingers at, and negatively judge. Forever and always, until vibrations are raised, this will be the cycle of the relationship. So, it’s your choice to continue to engage in the cycle with them, or to move on. There are plenty of people who do not criticize, point fingers, or judge. THIS is the kind of character we want to foster within ourselves. THIS is the character of the kind of people we DO want to develop close relationships with.

Among those who have everything, I have never seen a family go to the seashore just to celebrate a political decision, because for them politics changes almost nothing. This is something I realized when I went to live in Paris, far away from you: the ruling class may complain about a left-wing government, they may complain about a right-wing government, but no government ever ruins their digestion, no government ever breaks their backs, no government ever inspires a trip to the beach. Politics never changes their lives, at least not much. What’s strange, too, is that they’re the ones who engage in politics, though it has almost no effect on their lives. For the ruling class, in general, politics is a question of aesthetics: a way of seeing themselves, of seeing the world, of constructing a personality. For us it was life or death.

Now, your Honor, I have spoken about the war. I believed in it. I don’t know whether I was crazy or not. Sometimes I think perhaps I was. I approved of it; I joined in the general cry of madness and despair. I urged men to fight. I was safe because I was too old to go. I was like the rest. What did they do? Right or wrong, justifiable or unjustifiable -- which I need not discuss today -- it changed the world. For four long years the civilized world was engaged in killing men. Christian against Christian, barbarian uniting with Christians to kill Christians; anything to kill. It was taught in every school, aye in the Sunday schools. The little children played at war. The toddling children on the street. Do you suppose this world has ever been the same since? How long, your Honor, will it take for the world to get back the humane emotions that were slowly growing before the war? How long will it take the calloused hearts of men before the scars of hatred and cruelty shall be removed? We read of killing one hundred thousand men in a day. We read about it and we rejoiced in it -- if it was the other fellows who were killed. We were fed on flesh and drank blood. Even down to the prattling babe. I need not tell you how many upright, honorable young boys have come into this court charged with murder, some saved and some sent to their death, boys who fought in this war and learned to place a cheap value on human life. You know it and I know it. These boys were brought up in it. The tales of death were in their homes, their playgrounds, their schools; they were in the newspapers that they read; it was a part of the common frenzy -- what was a life? It was nothing. It was the least sacred thing in existence and these boys were trained to this cruelty.

Most of us waste this extraordinary thing called life. We have lived forty or sixty years, have gone to the office, engaged ourselves in social activity, escaping in various forms, and at the end of it, we have nothing but an empty, dull, stupid life, a wasted life. Now, pleasure has created this pattern of social life. We take pleasure in ambition, in competition, in acquiring knowledge or power, or position, prestige, status. And that pursuit of pleasure as ambition, competition, greed, envy, status, domination, power is respectable. It is made respectable by a society which has only one concept: that you shall lead a moral life, which is a respectable life. You can be ambitious, you can be greedy, you can be violent, you can be competitive, you can be a ruthless human being, but society accepts it, because at the end of your ambition, you are either so called successful man with plenty of money, or a failure and therefore a frustrated human being. So social morality is immorality.

The challenge lies in knowing how to bring this sort of day to a close. His mind has been wound to a pitch of concentration by the interactions of the office. Now there are only silence and the flashing of the unset clock on the microwave. He feels as if he had been playing a computer game which remorselessly tested his reflexes, only to have its plug suddenly pulled from the wall. He is impatient and restless, but simultaneously exhausted and fragile. He is in no state to engage with anything significant. It is of course impossible to read, for a sincere book would demand not only time, but also a clear emotional lawn around the text in which associations and anxieties could emerge and be disentangled. He will perhaps only ever do one thing well in his life. For this particular combination of tiredness and nervous energy, the sole workable solution is wine. Office civilisation could not be feasible without the hard take-offs and landings effected by coffee and alcohol.

I am convinced that human life is filled with many pure, happy, serene examples of insincerity, truly splendid of their kind - of people deceiving one another without (strangely enough) any wounds being inflicted, of people who seem unaware that they are deceiving one another. But I have no special interest in instances of mutual deception. I myself spent the whole day long deceiving human beings with my clowning. I have not been able to work much up much concern over the morality prescribed in textbooks of ethics under the name as “righteousness.” I find it difficult to understand the kind of human being who lives, or who is sure he can live, purely, happily, serenely while engaged in deceit. Human beings never did teach me that abstruse secret. If I had only known that one thing I should never have had to dread human beings so, nor should I have opposed myself to human life, nor tasted such torments of hell every night.

I did not know what I was going to do with my life; before anything else I wanted to find an answer, my answer, to the timeless questions, and then after that I would decide what I would become. If I did not begin by discovering what was the grand purpose of life on earth, I said to myself, how would I be able to discover the purpose of my tiny ephemeral life? And if I did not give my life a purpose, how would I be able to engage in action? I was not interested in finding what life's purpose was objectively - this, I divined, was impossible and futile - but simply what purpose I, of my own free will, could give it in accord with my spiritual and intellectual needs. Whether or not this purpose was the true one did not, at that time, have any great significance for me. The important thing was that I should find (should create) a purpose congruent with my own self, and thus, by following it, reel out my particular desires and abilities to the furthest possible limit. For then at last I would be collaborating harmoniously with the totality of the universe.

If you know how to be happy with the wonders of life that are already there for you to enjoy, you don't need to stress your mind and your body by striving harder and harder, and you don't need to stress this planet by purchasing more and more stuff. The Earth belongs to our children. We have already borrowed too much from it, from them; and the way things have been going, we're not sure we'll be able to give it back to them in decent shape. And who are our children, actually? They are us, because they are our own continuation. So we've been shortchanging our own selves. Much of our modern way of life is permeated by mindless overborrowing. The more we borrow, the more we loser. That's why it's critical that we wake up and see we don't need to do that anymore. What's already available in the here and now is plenty for us to be nourished, to be happy. Only that kind of insight will get us, each one of us, to stop engaging in the compulsive, self-sabotaging behaviors of our species. We need a collective awakening. One Buddha is not enough. All of us have to become Buddhas in order for our planet to have a chance. Fortunately, we have the power to wake up, to touch enlightenment from moment to moment, in our very own ordinary and, yes, busy lives. So let's start right now. Peace is your every breath.

Life, of course, never gets anyone's entire attention. Death always remains interesting, pulls us, draws us. As sleep is necessary to our physiology, so depression seems necessary to our psychic economy. In some secret way, Thanatos nourishes Eros as well as opposes it. The two principles work in covert concert; though in most of us Eros dominates, in none of us is Thanatos completely subdued. However-and this is the paradox of suicide-to take one's life is to behave in a more active, assertive, "erotic" way than to helplessly watch as one's life is taken away from one by inevitable mortality. Suicide thus engages with both the death-hating and the death-loving parts of us: on some level, perhaps, we may envy the suicide even as we pity him. It has frequently been asked whether the poetry of Plath would have so aroused the attention of the world if Plath had not killed herself. I would agree with those who say no. The death-ridden poems move us and electrify us because of our knowledge of what happened. Alvarez has observed that the late poems read as if they were written posthumously, but they do so only because a death actually took place. "When I am talking about the weather / I know what I am talking about," Kurt Schwitters writes in a Dada poem (which I have quoted in its entirety). When Plath is talking about the death wish, she knows what she is talking about. In 1966, Anne Sexton, who committed suicide eleven years after Plath, wrote a poem entitled "Wanting to Die," in which these startlingly informative lines appear: But suicides have a special language. Like carpenters they want to know which tools. They never ask why build. When, in the opening of "Lady Lazarus," Plath triumphantly exclaims, "I have done it again," and, later in the poem, writes, Dying Is an art, like everything else. I do it exceptionally well. I do it so it feels like hell. I do it so it feels real. I guess you could say I've a call, we can only share her elation. We know we are in the presence of a master builder.

Before the Law stands a doorkeeper on guard. To this doorkeeper there comes a man from the country who begs for admittance to the Law. But the doorkeeper says that he cannot admit the man at the moment. The man, on reflection, asks if he will be allowed, then, to enter later. 'It is possible,' answers the doorkeeper, 'but not at this moment.' Since the door leading into the Law stands open as usual and the doorkeeper steps to one side, the man bends down to peer through the entrance. When the doorkeeper sees that, he laughs and says: 'If you are so strongly tempted, try to get in without my permission. But note that I am powerful. And I am only the lowest doorkeeper. From hall to hall keepers stand at every door, one more powerful than the other. Even the third of these has an aspect that even I cannot bear to look at.' These are difficulties which the man from the country has not expected to meet, the Law, he thinks, should be accessible to every man and at all times, but when he looks more closely at the doorkeeper in his furred robe, with his huge pointed nose and long, thin, Tartar beard, he decides that he had better wait until he gets permission to enter. The doorkeeper gives him a stool and lets him sit down at the side of the door. There he sits waiting for days and years. He makes many attempts to be allowed in and wearies the doorkeeper with his importunity. The doorkeeper often engages him in brief conversation, asking him about his home and about other matters, but the questions are put quite impersonally, as great men put questions, and always conclude with the statement that the man cannot be allowed to enter yet. The man, who has equipped himself with many things for his journey, parts with all he has, however valuable, in the hope of bribing the doorkeeper. The doorkeeper accepts it all, saying, however, as he takes each gift: 'I take this only to keep you from feeling that you have left something undone.' During all these long years the man watches the doorkeeper almost incessantly. He forgets about the other doorkeepers, and this one seems to him the only barrier between himself and the Law. In the first years he curses his evil fate aloud; later, as he grows old, he only mutters to himself. He grows childish, and since in his prolonged watch he has learned to know even the fleas in the doorkeeper's fur collar, he begs the very fleas to help him and to persuade the doorkeeper to change his mind. Finally his eyes grow dim and he does not know whether the world is really darkening around him or whether his eyes are only deceiving him. But in the darkness he can now perceive a radiance that streams immortally from the door of the Law. Now his life is drawing to a close. Before he dies, all that he has experienced during the whole time of his sojourn condenses in his mind into one question, which he has never yet put to the doorkeeper. He beckons the doorkeeper, since he can no longer raise his stiffening body. The doorkeeper has to bend far down to hear him, for the difference in size between them has increased very much to the man's disadvantage. 'What do you want to know now?' asks the doorkeeper, 'you are insatiable.' 'Everyone strives to attain the Law,' answers the man, 'how does it come about, then, that in all these years no one has come seeking admittance but me?' The doorkeeper perceives that the man is at the end of his strength and that his hearing is failing, so he bellows in his ear: 'No one but you could gain admittance through this door, since this door was intended only for you. I am now going to shut it.

[L]et us not overlook the further great fact, that not only does science underlie sculpture, painting, music, poetry, but that science is itself poetic. The current opinion that science and poetry are opposed is a delusion. ... On the contrary science opens up realms of poetry where to the unscientific all is a blank. Those engaged in scientific researches constantly show us that they realize not less vividly, but more vividly, than others, the poetry of their subjects. Whoever will dip into Hugh Miller's works on geology, or read Mr. Lewes's “Seaside Studies,” will perceive that science excites poetry rather than extinguishes it. And whoever will contemplate the life of Goethe will see that the poet and the man of science can co-exist in equal activity. Is it not, indeed, an absurd and almost a sacrilegious belief that the more a man studies Nature the less he reveres it? Think you that a drop of water, which to the vulgar eye is but a drop of water, loses anything in the eye of the physicist who knows that its elements are held together by a force which, if suddenly liberated, would produce a flash of lightning? Think you that what is carelessly looked upon by the uninitiated as a mere snow-flake, does not suggest higher associations to one who has seen through a microscope the wondrously varied and elegant forms of snow-crystals? Think you that the rounded rock marked with parallel scratches calls up as much poetry in an ignorant mind as in the mind of a geologist, who knows that over this rock a glacier slid a million years ago? The truth is, that those who have never entered upon scientific pursuits know not a tithe of the poetry by which they are surrounded. Whoever has not in youth collected plants and insects, knows not half the halo of interest which lanes and hedge-rows can assume. Whoever has not sought for fossils, has little idea of the poetical associations that surround the places where imbedded treasures were found. Whoever at the seaside has not had a microscope and aquarium, has yet to learn what the highest pleasures of the seaside are. Sad, indeed, is it to see how men occupy themselves with trivialities, and are indifferent to the grandest phenomena—care not to understand the architecture of the universe, but are deeply interested in some contemptible controversy about the intrigues of Mary Queen of Scots!—are learnedly critical over a Greek ode, and pass by without a glance that grand epic... upon the strata of the Earth!

I slammed the water off hard enough to make it clack, got out of the shower, dried, and started getting dressed in a fresh set of secondhand clothes. “Why do you wear those?” asked Lacuna. I jumped, stumbled, and shouted half of a word to a spell, but since I was only halfway done putting on my underwear, I mostly just fell on my naked ass. “Gah!” I said. “Don’t do that!” My miniature captive came to the edge of the dresser and peered down at me. “Don’t ask questions?” “Don’t come in here all quiet and spooky and scare me like that!” “You’re six times my height, and fifty times my weight,” Lacuna said gravely. “And I’ve agreed to be your captive. You don’t have any reason to be afraid.” “Not afraid,” I snapped back. “Startled. It isn’t wise to startle a wizard!” “Why not?” “Because of what could happen!” “Because they might fall down on the floor?” “No!” I snarled. Lacuna frowned and said, “You aren’t very good at answering questions.” I started shoving myself into my clothes. “I’m starting to agree with you.” “So why do you wear those?” I blinked. “Clothes?” “Yes. You don’t need them unless it’s cold or raining.” “You’re wearing clothes.” “I am wearing armor. For when it is raining arrows. Your T-shirt will not stop arrows.” “No, it won’t.” I sighed. Lacuna peered at my shirt. “Aer-O-Smith. Arrowsmith. Does the shirt belong to your weapon dealer?” “No.” “Then why do you wear the shirt of someone else’s weapon dealer?” That was frustrating in so many ways that I could avoid a stroke only by refusing to engage. “Lacuna,” I said, “humans wear clothes. It’s one of the things we do. And as long as you are in my service, I expect you to do it as well.” “Why?” “Because if you don’t, I  .  .  . I  .  .  . might pull your arms out of your sockets.” At that, she frowned. “Why?” “Because I have to maintain discipline, don’t I?” “True,” she said gravely. “But I have no clothes.” I counted to ten mentally. “I’ll  .  .  . find something for you. Until then, no desocketing. Just wear the armor. Fair enough?” Lacuna bowed slightly at the waist. “I understand, my lord.” “Good.” I sighed. I flicked a comb through my wet hair, for all the good it would do, and said, “How do I look?” “Mostly human,” she said. “That’s what I was going for.” “You have a visitor, my lord.” I frowned. “What?” “That is why I came in here. You have a visitor waiting for you.” I stood up, exasperated. “Why didn’t you say so?” Lacuna looked confused. “I did. Just now. You were there.” She frowned thoughtfully. “Perhaps you have brain damage.” “It would not shock me in the least,” I said. “Would you like me to cut open your skull and check, my lord?” she asked. Someone that short should not be that disturbing. “I  .  .  . No. No, but thank you for the offer.” “It is my duty to serve,” Lacuna intoned. My life, Hell’s bells.