Enjoying Self Time Quotes

Rules for Self Discovery: 1. What we want most; 2. What we think about most; 3. How we use our money; 4. What we do with our leisure time; 5. The company we enjoy; 6. Who and what we admire; 7. What we laugh at.

If you live in a past dream, you don't enjoy what is happening right now because you will always wish it to be different than it is. There is no time to miss anyone or anything because you are alive. Not enjoying what is happening right now is living in the past and being only half alive. This leads to self pity, suffering and tears.

I have realized; it is during the times I am far outside my element that I experience myself the most. That I see and feel who I really am, the most! I think that's what a comet is like, you see, a comet is born in the outer realms of the universe! But it's only when it ventures too close to our sun or to other stars that it releases the blazing "tail" behind it and shoots brazen through the heavens! And meteors become sucked into our atmosphere before they burst like firecrackers and realize that they're shooting stars! That's why I enjoy taking myself out of my own element, my own comfort zone, and hurling myself out into the unknown. Because it's during those scary moments, those unsure steps taken, that I am able to see that I'm like a comet hitting a new atmosphere: suddenly I illuminate magnificently and fire dusts begin to fall off of me! I discover a smile I didn't know I had, I uncover a feeling that I didn't know existed in me... I see myself. I'm a shooting star. A meteor shower. But I'm not going to die out. I guess I'm more like a comet then. I'm just going to keep on coming back.

When the taste for physical gratifications among them has grown more rapidly than their education . . . the time will come when men are carried away and lose all self-restraint . . . . It is not necessary to do violence to such a people in order to strip them of the rights they enjoy; they themselves willingly loosen their hold. . . . they neglect their chief business which is to remain their own masters.

Here’s one of my favorite statements: We are never going to enjoy stability, we are never going to enjoy spiritual maturity until we learn how to do what’s right when it feels wrong, and every time you do what’s right by a decision of your will using discipline and self control to go beyond how you feel, the more painful it is in your flesh, the more you’re growing spiritually at that particular moment.

Let us not subside into a single mandatory way of thinking or feeling, immersed by a spirit of self-gratification. But let’s dig into the fresh energy of new boundaries and at the same time pick the blossoms of poetry welling up along the path of our life, and enjoy the innocence of the little wonders of every day. ("A Thousand times touched." )

Sometimes, when things take longer than you thought they would, it's just a gentle reminder from your greater self that you have more time than you thought, and that there's a journey to enjoy.

Ô, the wine of a woman from heaven is sent, more perfect than all that a man can invent.

And in the flush of the first few days of joy I confidently tell myself (not expecting what I'll do in three weeks only) 'no more dissipation, it's time for me to quietly watch the world and even enjoy it, first in woods like these, then just calmly walk and talk among people of the world, no booze, no drugs, no binges, no bouts with beatniks and drunks and junkies and everybody, no more I ask myself the question O why is God torturing me, that's it, be a loner, travel, talk to waiters, walk around, no more self-imposed agony...it's time to think and watch and keep concentrated on the fact that after all this whole surface of the world as we know it now will be covered with the silt of a billion years in time...Yay, for this, more aloneness

They say that life is an accident, driven by sexual desire, that the universe has no moral order, no truth, no God. Driven by insatiable lusts, drunk on the arrogance of power, hypocritical, deluded, their actions foul with self-seeking, tormented by a vast anxiety that continues until their death, convinced that the gratification of desire is life's sole aim, bound by a hundred shackles of hope, enslaved by their greed, they squander their time dishonestly piling up mountains of wealth. "Today I got this desire, and tomorrow I will get that one; all these riches are mine, and soon I will have even more. Already I have killed these enemies, and soon I will kill the rest. I am the lord, the enjoyer, successful, happy, and strong, noble, and rich, and famous. Who on earth is my equal?

You are a man of extreme passion, a hungry man not quite sure where his appetite lies, a deeply frustrated man striving to project his individuality against a backdrop of rigid conformity. You exist in a half-world suspended between two superstructures, one self-expression and the other self-destruction. You are strong, but there is a flaw in your strength, and unless you learn to control it the flaw will prove stronger than your strength and defeat you. The flaw? Explosive emotional reaction out of all proportion to the occasion. Why? Why this unreasonable anger at the sight of others who are happy or content, this growing contempt for people and the desire to hurt them? All right, you think they're fools, you despise them because their morals, their happiness is the source of your frustration and resentment. But these are dreadful enemies you carry within yourself--in time destructive as bullets. Mercifully, a bullet kills its victim. This other bacteria, permitted to age, does not kill a man but leaves in its wake the hulk of a creature torn and twisted; there is still fire within his being but it is kept alive by casting upon it faggots of scorn and hate. He may successfully accumulate, but he does not accumulate success, for he is his own enemy and is kept from truly enjoying his achievements.

You don’t know anyone at the party, so you don’t want to go. You don’t like cottage cheese, so you haven’t eaten it in years. This is your choice, of course, but don’t kid yourself: it’s also the flinch. Your personality is not set in stone. You may think a morning coffee is the most enjoyable thing in the world, but it’s really just a habit. Thirty days without it, and you would be fine. You think you have a soul mate, but in fact you could have had any number of spouses. You would have evolved differently, but been just as happy. You can change what you want about yourself at any time. You see yourself as someone who can’t write or play an instrument, who gives in to temptation or makes bad decisions, but that’s really not you. It’s not ingrained. It’s not your personality. Your personality is something else, something deeper than just preferences, and these details on the surface, you can change anytime you like. If it is useful to do so, you must abandon your identity and start again. Sometimes, it’s the only way. Set fire to your old self. It’s not needed here. It’s too busy shopping, gossiping about others, and watching days go by and asking why you haven’t gotten as far as you’d like. This old self will die and be forgotten by all but family, and replaced by someone who makes a difference. Your new self is not like that. Your new self is the Great Chicago Fire—overwhelming, overpowering, and destroying everything that isn’t necessary.

God wants us to humbly and sincerely ask him things. How often do you enjoy people talking about you without taking the time to get to know you?

A long time back, she thought, I dreamed a dream, and was enjoying it so much when someone wakened me, and that day I was born. And now? Now, let me see...She cast her mind back. Where was I? she thought. Ninety years...how to take up the thread and the pattern of that lost dream again? She put out a small hand. There...yes, that was it. She smiled. Deeper in the warm snow hill she turned her head upon her pillow. That was better. Now, yes, now she saw it shaping in her mind quietly, and with a serenity like a sea moving along an endless and self-refreshing shore. Now she let the old dream touch and lift her from the snow and drift her above the scarce-remembered bed.

If you have ever seen the play Peter Pan you will remember how the pirate chief was always making his dying speech because he was afraid that possibly when the time came for him to die he might not have time to get it off his chest. It is much the same with me, and so, although I am not at this moment dying, I shall be doing so one of these days and I want to send you a parting word of goodbye. Remember, it is the last you will ever hear from me, so think it over. I have had a most happy life and I want each one of you to have as happy a life too. I believe that God put us in this jolly world to be happy and enjoy life. Happiness doesn't come from being rich, nor merely from being successful in your career, nor by self-indulgence. One step towards happiness is to make yourself healthy and strong while you are a boy, so that you can be useful and so can enjoy life when you are a man. Nature study will show you how full of beautiful and wonderful things God has made the world for you to enjoy. Be contented with what you have got and make the best of it. Look on the bright side of things instead of the gloomy one. But the real way to get happiness is by giving out happiness to other people. Try and leave this world a little better than you found it and when your turn come to die, you can die happy in feeling that at any rate you have not wasted your time but have done your best. "Be Prepared" in this way, to live happy and to die happy—stick to your Scout promise always—even after you have ceased to be a boy—and God help you do it.

It is my opinion that enjoying yourself in the present and loosening your definition of time slows the aging process.

So next time somebody says, “Sorry to have kept you waiting,” you can reply, “That’s all right, I wasn’t waiting. I was just standing here enjoying myself — in joy in my self.

I'd live with loneliness a long time. That was something which was always there... one learns to keep it at bay, there are times when one even enjoys it - but there are also times when a desperate self-sufficiency doesn't quite suffice, and then the search for the anodyne begins... the radio, the dog, the shampoo, the stockings-to-wash, the tin soldier...

Once upon a time, began the story of you. Many perilous, wonderful, harrowing, brilliant, delightful, profound things happened. And yet—the most exciting twists and best turns are yet to come. And it absolutely does not matter how old or young you are. Like a bright carpet of wonders, enjoy the unrolling of your story.

For instance? Well, for instance, what it means to be a man. In a city. In a century. In transition. In a mass. Transformed by science. Under organized power. Subject to tremendous controls. In a condition caused by mechanization. After the late failure of radical hopes. In a society that was no community and devalued the person. Owing to the multiplied power of numbers which made the self negligible. Which spent military billions against foreign enemies but would not pay for order at home. Which permitted savagery and barbarism in its own great cities. At the same time, the pressure of human millions who have discovered what concerted efforts and thoughts can do. As megatons of water shape organisms on the ocean floor. As tides polish stones. As winds hollow cliffs. The beautiful supermachinery opening a new life for innumerable mankind. Would you deny them the right to exist? Would you ask them to labor and go hungry while you yourself enjoyed old-fashioned Values? You—you yourself are a child of this mass and a brother to all the rest. or else an ingrate, dilettante, idiot. There, Herzog, thought Herzog, since you ask for the instance, is the way it runs.

Blomkvist had indeed had many brief relationships. He knew he was reasonably good-looking, but he had never considered himself exceptionally attractive. But he had often been told that he had something that made women interested in him . . .that he radiated self-confidence and security at the same time, that he had the ability to make women feel at ease. Going to bed with him was not threatening or complicated, but it might be erotically enjoyable. And that, according to Blomkvist, was as it should be.

There is no perfect place, job or life; we only have the present time. Love what you do, or do something else".

If just once you were depressed for no reason, you have been so all your life without knowing it. Becoming: an agony without an ending.The older I grow, the less I enjoy performing my little Hamlet. The desire to die was my one and only concern; to it I have sacrificed everything, even death. If History had a goal, how lamentable would be the fate of those of us who have accomplished nothing! On the frontiers of the self: ‘What I have suffered, what I am suffering, no one will ever know, not even I’. Events - tumours of time. Man secretes disaster. The secret of my adaptation to life? - I’ve changed despairs the way I’ve changed shirts. Each day is a Rubicon in which I aspire to be drowned.

The Thought of Death. It gives me a melancholy happiness to live in the midst of this confusion of streets, of necessities, of voices: how much enjoyment, impatience and desire, how much thirsty life and drunkenness of life comes to light here every moment! And yet it will soon be so still for all these shouting, lively, life- loving people! How everyone's shadow, his gloomy travelling companion stands behind him! It is always as in the last moment before the departure of an emigrant- ship: people have more than ever to say to one another, the hour presses, the ocean with its lonely silence waits impatiently behind all the noise-so greedy, so certain of its prey! And all, all, suppose that the past has been nothing, or a small matter, that the near future is everything: hence this haste, this crying, this self-deafening and self-overreaching! Everyone wants to be foremost in this future-and yet death and the stillness of death are the only things certain and common to all in this future! How strange that this sole thing that is certain and common to all, exercises almost no influence on men, and that they are the furthest from regarding themselves as the brotherhood of death! It makes me happy to see that men do not want to think at all of the idea of death! I would fain do something to make the idea of life to us to be more than friends in the sense of that sublime possibility. And so we will believe in our even a hundred times more worthy of their attention.

If I had a reader and he had read all I have written so far of my adventures, there would be certainly no need to inform him that I am not created for any sort of society. The trouble is I don't know how to behave in company. If I go anywhere among a great many people I always have a feeling as though I were being electrified by so many eyes looking at me. It positively makes me shrivel up, physically shrivel up, even in such places as the theatre, to say nothing of private houses. I did not know how to behave with dignity in these gambling saloons and assemblies; I either was still, inwardly upbraiding myself for my excessive mildness and politeness, or I suddenly got up and did something rude. And meanwhile all sorts of worthless fellows far inferior to me knew how to behave with wonderful aplomb-- and that's what really exasperated me above everything, so that I lost my self-possession more and more. I may say frankly, even at that time, if the truth is to be told, the society there, and even winning money at cards, had become revolting and a torture to me. Positively a torture. I did, of course, derive acute enjoyment from it, but this enjoyment was at the cost of torture.

If a child stays quiet in the context of extroverted friends, or even prefers time alone, a parent may worry and even send her to therapy. She might be thrilled— she’ll finally get to talk about the stuff she cares about, and without interruption! But if the therapist concludes that the child has a social phobia, the treatment of choice is to increasingly expose her to the situations she fears. This behavioral treatment is effective for treating phobias — if that is truly the problem. If it’s not the problem, and the child just likes hanging out inside better than chatting, she’ll have a problem soon. Her “illness” now will be an internalized self-reproach: “Why don’t I enjoy this like everyone else?” The otherwise carefree child learns that something is wrong with her. She not only is pulled away from her home, she is supposed to like it. Now she is anxious and unhappy, confirming the suspicion that she has a problem.

You won’t be important to other people all the time, and that’s why you have to be important to yourself. Learn to enjoy your own company. Take care of yourself. Encourage positive self-talk – and become your own support system. Your needs matter, so start meeting them yourself. Don’t rely on others.

I have seen times of plentiful and times of scarcity. I enjoy the times of prosperity and endure the times of difficulty.

It might be pleasant just to give up, live in the present, enjoying existential personal experiences, living like lotus-eaters from our amazing productive system, without personal responsibility, self-discipline, or thought about the future. But this is impossible, because the productive system could itself collapse, and our external enemies would soon destroy us.

Comedians and artists are some of the loneliest, self-destructive people on the planet. If you enjoy what they produce, take the time to appreciate the humiliation and vulnerability that made them.

Society conspires against her from early infancy. Her brain is steadily filled with plaster until it sets: ‘If you’re not married by the time you’re twenty-five, you’ll have good reason to be ashamed’; ‘if you laugh, you won’t look dignified’ ; ‘if your face betrays your feelings, you’ll look coarse’; ‘if you mention the existence of a single body hair, you’re repulsive’ ; ‘if a boy kisses you on the cheek in public, you’re a whore’; if you enjoy eating, you’re a pig’; ‘if you take pleasure in sleeping, you’re no better than a cow’; and so on. These precepts would be merely anecdotal if they weren’t taken so much to heart.

[David Starr Jordan] claims that salvation lies in the electricity of our bodies. “Happiness comes from doing, helping, working, loving, fighting, conquering,” he writes in a syllabus from around the same time, “from the exercise of functions; from self-activity.” Don’t overthink it, I think, is his point. Enjoy the journey. Savor the small things. The “luscious” taste of a peach, the “lavish” colors of tropical fish, the rush from exercise that allows one to experience “the stern joy which warriors feel.

Whilst the Earth Mother finds immense comfort, safety and satisfaction in marriage, domesticity, growing food and children, and enjoys order around her, the Creative Rainbow Mother regularly feels the need to fly free. And if she can’t . . . well, the flip side of her is the Crazy Woman: depressed, unable to touch her power, tied, numb, self-medicating, addicted. Crazy Woman breaks out if we try to spend all our time out in the world, or serving others.’ The

What is it that has called you so suddenly out of nothingness to enjoy for a brief while a spectacle which remains quite indifferent to you? The conditions for your existence are almost as old as the rocks. For thousands of years men have striven and suffered and begotten and women have brought forth in pain. A hundred years ago, perhaps, another man sat on this spot; like you he gazed with awe and yearning in his heart at the dying light of the glaciers. Like you he was begotten of man and born of woman. He felt pain and brief joy as you do. Was he someone else? Was it not you yourself? What is this Self of yours? What was the necessary condition for making the thing conceived this time into you, just you and not someone else? What clearly intelligible scientific meaning can this 'someone else' really have? If she who is now your mother had cohabited with someone else and had a son by him, and your father had done likewise, would you have come to be? Or were you living in them, and in your father's father... thousands of years ago? And even if this is so, why are you not your brother, why is your brother not you, why are you not one of your distant cousins? What justifies you in obstinately discovering this difference - the difference between you and someone else - when objectively what is there is the same?

Society and conversation, therefore, are the most powerful remedies for restoring the mind to its tranquillity, if, at any time, it has unfortunately lost it; as well as the best preservatives of that equal and happy temper, which is so necessary to self-satisfaction and enjoyment.

There is a classic psychology experiment that seems to confirm Brewer's point. Children who enjoy drawing were given marker pens and allowed to go at it. Some were rewarded for drawing (they were given a certificate with a gold seal and a ribbon, and told ahead of time about this arrangement, whereas for others the issue of rewards was never raised. Weeks later, those who had been rewarded took less interest in drawing, and their drawings were judged to be lower in quality, whereas those who had not been rewarded continued to enjoy the activity and produced higher-quality drawings. The hypothesis is that the child begins to attribute his interest, which previously needed no justification, to the external reward, and this has the effect of reducing his intrinsic interest in it. That is, an external reward can affect one's interpretation of one's own motivation, an interpretation that comes to be self-fulfilling.

How we hate to admit that we would like nothing better than to be the slave! Slave and master at the same time! For even in love the slave is always the master in disguise. The man who must conquer the woman, subjugate her, bend her to his will, form her according to his desires—is he not the slave of his slave? How easy it is, in this relationship, for the woman to upset the balance of power! The mere threat of self-dependence, on the woman’s part, and the gallant despot is seized with vertigo. But if they are able to throw themselves at one another recklessly, concealing nothing, surrendering all, if they admit to one another their interdependence, do they not enjoy a great and unsuspected freedom? The man who admits to himself that he is a coward has made a step towards conquering his fear; but the man who frankly admits it to every one, who asks that you recognize it in him and make allowance for it in dealing with him, is on the way to becoming a hero. Such a man is often surprised, when the crucial test comes, to find that he knows no fear. Having lost the fear of regarding himself as a coward he is one no longer: only the demonstration is needed to prove the metamorphosis. It is the same in love. The man who admits not only to himself but to his fellowmen, and even to the woman he adores, that he can be twisted around a woman’s finger, that he is helpless where the other sex is concerned, usually discovers that he is the more powerful of the two. Nothing breaks a woman down more quickly than complete surrender. A woman is prepared to resist, to be laid siege to: she has been trained to behave that way. When she meets no resistance she falls headlong into the trap. To be able to give oneself wholly and completely is the greatest luxury that life affords. Real love only begins at this point of dissolution. The personal life is altogether based on dependence, mutual dependence. Society is the aggregate of persons all interdependent. There is another richer life beyond the pale of society, beyond the personal, but there is no knowing it, no attainment possible, without firs traveling the heights and depths of the personal jungle. To become the great lover, the magnetiser and catalyzer, the blinding focus and inspiration of the world, one has to first experience the profound wisdom of being an utter fool. The man whose greatness of heart leads him to folly and ruin is to a woman irresistible. To the woman who loves, that is to say. As to those who ask merely to be loved, who seek only their own reflection in the mirror, no love however great, will ever satisfy them. In a world so hungry for love it is no wonder that men and women are blinded by the glamour and glitter of their own reflected egos. No wonder that the revolver shot is the last summons. No wonder that the grinding wheels of the subway express, though they cut the body to pieces, fail to precipitate the elixir of love. In the egocentric prism the helpless victim is walled in by the very light which he refracts. The ego dies in its own glass cage…

I remember seeing a sign in a bar that said, “Alcohol may not solve your problems, but neither will water or milk.” Well, that is very true. Having a drink or two takes the edge off. Happy hour is the perfect way to do so. You’ll find inspiration, and sometimes even enlightenment, during happy hour. It’s a time to make plans, to share dreams, to envision success, and to enjoy the fruits of your labor. Happy hour also helps get you through the tough times because it gives you a designated space to hash things out and put them in perspective. Conversely, you can use happy hour as a time not to hash things out, but to laugh and remember, which also gives good perspective.

Everybody tries to protect this vulnerable two three four five six seven eight year old inside, and to acquire skills and aptitudes for dealing with the situations that threaten to overwhelm it... Usually, that child is a wretchedly isolated undeveloped little being. It’s been protected by the efficient armour, it’s never participated in life, it’s never been exposed to living and to managing the person’s affairs, it’s never been given responsibility for taking the brunt. And it’s never properly lived. That’s how it is in almost everybody. And that little creature is sitting there, behind the armour, peering through the slits. And in its own self, it is still unprotected, incapable, inexperienced... And in fact, that child is the only real thing in them. It’s their humanity, their real individuality, the one that can’t understand why it was born and that knows it will have to die, in no matter how crowded a place, quite on its own. That’s the carrier of all the living qualities. It’s the centre of all the possible magic and revelation. What doesn’t come out of that creature isn’t worth having, or it’s worth having only as a tool—for that creature to use and turn to account and make meaningful... And so, wherever life takes it by surprise, and suddenly the artificial self of adaptations proves inadequate, and fails to ward off the invasion of raw experience, that inner self is thrown into the front line—unprepared, with all its childhood terrors round its ears. And yet that’s the moment it wants. That’s where it comes alive—even if only to be overwhelmed and bewildered and hurt. And that’s where it calls up its own resources—not artificial aids, picked up outside, but real inner resources, real biological ability to cope, and to turn to account, and to enjoy. That’s the paradox: the only time most people feel alive is when they’re suffering, when something overwhelms their ordinary, careful armour, and the naked child is flung out onto the world. That’s why the things that are worst to undergo are best to remember. But when that child gets buried away under their adaptive and protective shells—he becomes one of the walking dead, a monster. So when you realise you’ve gone a few weeks and haven’t felt that awful struggle of your childish self—struggling to lift itself out of its inadequacy and incompetence—you’ll know you’ve gone some weeks without meeting new challenge, and without growing, and that you’ve gone some weeks towards losing touch with yourself.

I always liked that time of day, when people were shutting up their shops, putting the town to bed for the night, going home to do normal stuff with their normal families. I wonder if they got to enjoy being normal, to know just how terrific it was, or whether it was just invisible to them like air? Sometimes I got so pissed off at how easy the normal people had it that I just wanted to walk down the street shaking them and screaming into their squishy self-satisfied faces.

Think of the most discouraging thing that you are currently carrying or the biggest project you can’t seem to tackle. Forget about how it happened, forget about how you got there, just look at the clock, and before that number changes, do one little thing to make it better. After you do, enjoy your moment of victory, and then do it again. In less than the time it takes you to blink, the past will burden you no more.

They said that you would never make it, but you did. They said that you would quit, but you persevered and fought through every obstacle that came your way. They said that you didn’t have what it takes, but you proved them ALL wrong. Not only do you have success, but you have peace and joy within. You never compromised your character and you tackled everything with dignity. You didn’t allow any challenges to discourage you, because you knew all along that there was a winner in you. You doubted yourself at times, but you didn’t allow anything or anybody to keep you down. You made it! Be proud of your accomplishments! Enjoy all of the benefits from your hard work and dedication!

The thing that I was experiencing and dwelling on the entire time is that there are so many things that are not OK and that will never be OK again. But there’s also so many things that are OK and good that sometimes it makes you crumple over with being alive. We are allowed such an insane depth of beauty and enjoyment in this lifetime. It’s what my dad talks about sometimes. He says the only way that he knows there’s a God is that there’s so much gratuitous joy in this life. And that’s his only proof. There’s so many joys that do not assist in the propagation of the race or self-preservation. There’s no point whatsoever. They are so excessively, mind-bogglingly joy-producing that they distract from the very functions that are supposed to promote human life. They can leave you stupefied, monastic, not productive in any way, shape or form. And those joys are there and they are unflagging and they are ever-growing. And still there are these things that you will never be able to feel OK about–unbearably awful, sad, ugly, unfair things.

They want time to move fast so they can paint their nails a provocative red and wear high heels that crack walnuts and make people jump. He wants time to slow down so he can prolong the enjoyment of walking among them, of being next to this self-contained beauty.

If you do your best in the search for personal freedom, in the search for self-love, you will discover that it’s just a matter of time before you find what you are looking for. It’s not about daydreaming or sitting for hours dreaming in meditation. You have to stand up and be a human. You have to honor the man or woman that you are. Respect your body, enjoy your body, love your body, feed, clean, and heal your body. Exercise and do what makes your body feel good. This is a puja to your body, and that is a communion between you and God. You don’t need to worship idols of the Virgin Mary, the Christ, or the Buddha. You can if you want to; if it feels good, do it. Your own body is a manifestation of God, and if you honor your body everything will change for you. When you practice giving love to every part of your body, you plant seeds of love in your mind, and when they grow, you will love, honor, and respect your body immensely. Every action then becomes a ritual in which you are honoring God. After that, the next step is honoring God with every thought, every emotion, every belief, even what is “right” or “wrong.” Every thought becomes a communion with God, and you will live a dream without judgments, victimization, and free of the need to gossip and abuse yourself.

God likes to play hide-and-seek, but because there is nothing outside of God, he has no one but himself to play with! But he gets over this difficulty by pretending that he is not himself. This is his way of hiding from himself. He pretends that he is you and I and all the people in the world, all the animals, plants, all the rocks, and all the stars. In this way he has strange and wonderful adventures, some of which are terrible and frightening. But these are just like bad dreams, for when he wakes up they will disappear. Now when God plays "hide" and pretends that he is you and I, he does it so well that it takes him a long time to remember where and how he hid himself! But that's the whole fun of it-just what he wanted to do. He doesn't want to find himself too quickly, for that would spoil the game. That is why it is so difficult for you and me to find out that we are God in disguise, pretending not to be himself. But- when the game has gone on long enough, all of us will WAKE UP, stop pretending, and REMEMBER that we are all one single Self- the God who is all that there is and who lives forever and ever. You may ask why God sometimes hides in the form of horrible people, or pretends to be people who suffer great disease and pain. Remember, first, that he isn't really doing this to anyone but himself. Remember too, that in almost all the stories you enjoy there have to be bad people as well as good people, for the thrill of the tale is to find out how the good people will get the better of the bad. It's the same as when we play cards. At the beginning of the game we shuffle them all into a mess, which is like the bad things in the world, but the point of the game put the mess into good order, and the one who does it best is the winner. Then we shuffle the cards and play again, and so it goes with the world.

Oh Mickey, it was wonderful, it was fun - the whole kitten and kaboozle. It was like living. And to be denied that whole part would be a great loss. You gave it to me. You gave me a double life. I couldn't have endured with just one." I'm proud of you and your double life." All I regret", she said, crying again, crying with him, the two of them in tears..."is that we couldn't sleep together too many nights. To commingle with you. Commingle?" Why not." I wish tonight you could spend the night." I do, too. But I'll be here tomorrow night." I meant it up at the Grotto. I didn't want to fuck any more men even without the cancer. I wouldn't do that even if I was alive." You are alive. It is here and now. It's tonight. You're alive." I wouldn't do it. You're the one I always loved fucking. But I don't regret that I have fucked many. It would have been a great loss to have had otherwise. Some of them, they were sort of wasted times. You must have that, too. Haven't you? With women you didn't enjoy?" Yes." Yes, I had experiences where the men would just want to fuck you whether they cared about you or not. That was always harder for me. I give my heart, I give my self, in my fucking." You do indeed." And then, after just a little drifting, she fell asleep and so he went home - "I'm leaving now" - and within two hours she threw a clot and was dead. So those were her last words, in English anyway. I give my heart, I give my self, in my fucking. Hard to top that. To commingle with you, Drenka, to commingle with you now.

The world is but a show, glittering and empty. It is, and yet it is not. It is there as long as I want to see it and take part in it. When I cease caring, it dissolves. It has no cause and serves no purpose. It just happens when we are absent-minded. It appears exactly as it looks, but there is no depth in it, nor meaning. Only the onlooker is real, call him Self or Atma. To the Self, the world is but a colorful show, which he enjoys as long as it lasts and forgets when it is over. Whatever happens on the stage makes him shudder in terror or roll with laughter, yet all the time he is aware that it is but a show. Without desire or fear, he enjoys it, as it happens.

Remember that life is lived in the valleys and you need to attack life to make it through. But those few times that you reach the mountain tops remember, to enjoy the view. It is the view from the mountain tops that will keep you fighting forward in the valley for that next moment on the mountain. Because you have been to the mountain top and you remember the view, you will fight to get back there again.

You don’t know anyone at the party, so you don’t want to go. You don’t like cottage cheese, so you haven’t eaten it in years. This is your choice, of course, but don’t kid yourself: it’s also the flinch. Your personality is not set in stone. You may think a morning coffee is the most enjoyable thing in the world, but it’s really just a habit. Thirty days without it, and you would be fine. You think you have a soul mate, but in fact you could have had any number of spouses. You would have evolved differently, but been just as happy. You can change what you want about yourself at any time. You see yourself as someone who can’t write or play an instrument, who gives in to temptation or makes bad decisions, but that’s really not you. It’s not ingrained. It’s not your personality. You personality is something else, something deeper than just preferences, and these details on the surface, you can change anytime you like. If it is useful to do so, you must abandon your identity and start again. Sometimes, it’s the only way. Set fire to your old self. It’s not needed here. It’s too busy shopping, gossiping about others, and watching days go by and asking why you haven’t gotten as far as you’d like. This old self will die and be forgotten by all but family, and replaced by someone who makes a difference. Your new self is not like that. Your new self is the Great Chicago Fire—overwhelming, overpowering, and destroying everything that isn’t necessary.

I am not a victim of circumstance, situation, nor any external condition of life. I am an active participant in the creation of my reality, meaning, I am actively participating in the creation of what I think, what I feel, what I spend my time on, who I spend my time with, what I consume mentally and physically, and all the blessings and contrastive experiences that come my way. Every effect has a cause and every cause has an effect, all of which include me because it is my life to live, my life to use, and my life to enjoy.

Instead of helping the poor, we go shopping. Instead of spending meaningful time with our families and friends, we look for videos on the Internet. We cocoon ourselves in a web of narcotics, from entertainment to self-help gurus to chemicals. We wrap ourselves in cheap comforts and empty slogans, and because there are never enough of them, we constantly look for more. We enjoy getting angry about problems that we can’t solve, and we overlook the child who wants us to watch her dance, or the woman on the street corner asking for food.

Krishna assures Arjuna that his basic nature is not subject to time and death; yet he reminds him that he cannot realize this truth if he cannot see beyond the dualities of life: pleasure and pain, success and failure, even heat and cold. The Gita does not teach a spirituality aimed at an enjoyable life in the hereafter, nor does it teach a way to enhance power in this life or the next. It teaches a basic detachment from pleasure and pain, as this chapter says more than once. Only in this way can an individual rise above the conditioning of life’s dualities and identify with the Atman, the immortal Self. Also,

A DOZEN PHALLACIES WOMEN BUY Phallacy 1. If he love me, he'll be faithful forever. Truth His loving you has nothing to do with his being faithful. Some men are monogamous. Most aren't. The sexy ones usually aren't. Monogamy lasts three, days, three weeks, three months, or at best three years with most men. Often it lasts just about long enough to get you pregnant. Nature has a reason for this. Men are programmed to spread their seed as widely as possible and women to raise live, healthy babies. Human babies take a long time to grow up to self-sufficiency.... Some few paragons of maleness are faithful. Most others cheat. The question is: can you stand it? If the cheating is not blatant and disrespectful and you get a lot out of the relationship in other ways (a friend, a lover, a father to your kids, an economic partner), then consider these alternatives: you can accept his cheating gracefully, and at the same time extract emotional and financial benefits from his guilt. You can cheat discreetly yourself -- if (and only if) you enjoy it (not for spite). You can realize it has nothing to do with you. He does it for his manhood, not against your womanhood.

Problem #3: Goals restrict your happiness. The implicit assumption behind any goal is this: “Once I reach my goal, then I’ll be happy.” The problem with a goals-first mentality is that you’re continually putting happiness off until the next milestone. I’ve slipped into this trap so many times I’ve lost count. For years, happiness was always something for my future self to enjoy. I promised myself that once I gained twenty pounds of muscle or after my business was featured in the New York Times, then I could finally relax. Furthermore, goals create an “either-or” conflict: either you achieve your goal and are successful or you fail and you are a disappointment. You mentally box yourself into a narrow version of happiness. This is misguided. It is unlikely that your actual path through life will match the exact journey you had in mind when you set out. It makes no sense to restrict your satisfaction to one scenario when there are many paths to success. A systems-first mentality provides the antidote. When you fall in love with the process rather than the product, you don’t have to wait to give yourself permission to be happy. You can be satisfied anytime your system is running. And a system can be successful in many different forms, not just the one you first envision.

You will encounter resentful, sneering non-readers who will look at you from their beery, leery eyes, as they might some form of sub-hominid anomaly, bookimus maximus. You will encounter redditters, youtubers, blogspotters, wordpressers, twitterers, and facebookers with wired-open eyes who will shout at from you from their crazy hectoring mouths about the liberal poison of literature. You will encounter the gamers with their twitching fingers who will look upon you as a character to lock crosshairs on and blow to smithereens. You will encounter the stoners and pill-poppers who will ignore you, and ask you if you have read Jack Keroauc’s On the Road, and if you haven’t, will lecture you for two hours on that novel and refuse to acknowledge any other books written by anyone ever. You will encounter the provincial retirees, who have spent a year reading War & Peace, who strike the attitude that completing that novel is a greater achievement than the thousands of books you have read, even though they lost themselves constantly throughout the book and hated the whole experience. You will encounter the self-obsessed students whose radical interpretations of Agnes Grey and The Idiot are the most important utterance anyone anywhere has ever made with their mouths, while ignoring the thousands of novels you have read. You will encounter the parents and siblings who take every literary reference you make back to the several books they enjoyed reading as a child, and then redirect the conversation to what TV shows they have been watching. You will encounter the teachers and lecturers, for whom any text not on their syllabus is a waste of time, and look upon you as a wayward student in need of their salvation. You will encounter the travellers and backpackers who will take pity on you for wasting your life, then tell you about the Paulo Coelho they read while hostelling across Europe en route to their spiritual pilgrimage to New Delhi. You will encounter the hard-working moaners who will tell you they are too busy working for a living to sit and read all day, and when they come home from a hard day’s toil, they don’t want to sit and read pretentious rubbish. You will encounter the voracious readers who loathe competition, and who will challenge you to a literary duel, rather than engage you in friendly conversation about your latest reading. You will encounter the slack intellectuals who will immediately ask you if you have read Finnegans Wake, and when you say you have, will ask if you if you understood every line, and when you say of course not, will make some point that generally alludes to you being a halfwit. Fuck those fuckers.

What's going on between us?" I don't know. I rubbed my hand over my face before glancing at Echo. A hint of her cleavage peeked from her shirt. Damn, she was sexy as hell. I wanted her, badly. Would one night be enough, even if she gave it to me? Echo already felt like a heavy drug. The kind I avoided on purpose—crack, heroin, meth. The ones that screwed with your mind, crept into your blood and left you powerless, helpless. If she gave her body to me, would i be able to let go or would i be sucked into that black veil, hooks embedded into my skin, sentenced to death by the emotion i reserved for my brothers-love? "I want you." "Do you? Really? Because these scars are sexy." How did she see her self? "I don't give a fuck about your scars." She stalked toward me, hips swaying side to side, eyes hardened with anger. Echo pushed her body agaist mine, parts of her fitting perfectly into parts of me. I swore under my breath, fighting for control over my body. "How are you going to react when we 're this close and you take off my shirt? Are you still going to want me when you see red and white lines? Are you going to flinch each time you accidentally touch my arms and feel the raised skin? How about when i touch you?" She pulled away from me, leaving my body cold after experiencing her warmth. "Or will you forbid that? Will you tell me how to dress or what i'm allowed to take off?" Her anger only fed mine. "For the last time I don't give a fuck about your scars." "Liar. Because the only way anyone will ever be okay with me is if they love me. Really love me enough to not care that I’m damaged. You don't love people. You have sex with them. So how could you want to be with me?" She'd summed me up perfectly. I didn't love people-only my brothers. Echo deserved more. Better than me. One shot. Take it or go home. Kiss her and risk an attachment or leave her and watch some other guy enjoy what could have been mine.

I can do anything I believe I can do! I’ve got it, and every day I get more of it. I have talent, skills, and ability. I set goals and I reach them. I know what I want out of life. I go after it and I get it. People like me, and I feel good about myself. I have a sense of pride in who I am, and I believe in myself. Nothing seems to stop me. I have a lot of determination. I turn problems into advantages. I find possibilities in things that other people never give a chance. I have a lot of energy—I am very alive! I enjoy life and I can tell it and so can others. I keep myself up, looking ahead, and liking it. I know that I can accomplish anything I choose, and I refuse to let anything negative hold me back or stand in my way. I am not afraid of anything or anyone. I have strength, power, conviction, and confidence! I like challenges and I meet them head on, face to face—today especially! I am on top of the world and I’m going for it. I have a clear picture in my mind of what I want. I can see it in front of me. I know what I want and I know how to get it. I know that it’s all up to me and I know I can do it. Roadblocks don’t bother me. They just mean that I am alive and running, and I’m not going to stand still for anything. I trust myself I’ve got what it takes—plenty of it—and I know how to use it. Today, more than ever. Today I am unstoppable! I’ve got myself together and I’m getting more together every day. And today—look out world, here I come! Limitations? I don’t even recognize them as limitations. There is no challenge I can’t conquer; there is no wall I can’t climb over. There is no problem I can’t defeat, or turn around and make it work for me. I stand tall! I am honest and sincere. I like to deal with people and they like me. I think well; I think clearly. I am organized; I am in control of myself, and everything about me. I call my shots, and no one has to call them for me. I never blame anyone else for the circumstances of my life. I accept my failings and move past them as easily as I accept the rewards for my victories. I never demand perfection of myself, but I expect the very best of what I have to give—and that’s what I get! I never give myself excuses. I get things done on time and in the right way. Today I have the inner strength to do more than ever. I am an exceptional human being. My goals and my incredible belief in myself turn my goals into reality. I have the power to live my dreams. I believe in them like I believe in myself. And that belief is so strong that there is nothing that diminishes my undefeatable spirit.

the phenomenology of enjoyment has eight major components. When people reflect on how it feels when their experience is most positive, they mention at least one, and often all, of the following. First, the experience usually occurs when we confront tasks we have a chance of completing. Second, we must be able to concentrate on what we are doing. Third and fourth, the concentration is usually possible because the task undertaken has clear goals and provides immediate feedback. Fifth, one acts with a deep but effortless involvement that removes from awareness the worries and frustrations of everyday life. Sixth, enjoyable experiences allow people to exercise a sense of control over their actions. Seventh, concern for the self disappears, yet paradoxically the sense of self emerges stronger after the flow experience is over. Finally, the sense of the duration of time is altered; hours pass by in minutes, and minutes can stretch out to seem like hours. The combination of all these elements causes a sense of deep enjoyment that is so rewarding people feel that expending a great deal of energy is worthwhile simply to be able to feel it.

There is something very interesting about bullies that make them special. You see, a bully is a coward; the bully is terribly afraid of the world around him, and he can’t stop himself from being in fear all the time. It is something organic that he can’t control. That is why the bully seems to have no discipline and never listen to authority or authoritarian commands. Now, another very interesting thing about the bully is that, as he is a coward, he needs to erase this feeling of panic of the world, by regaining control over reality. And the only way to do this is by picking the weakest link he can find, that is, the one that will not fight back, the safer victim around. This, however, does not mean that the victim is hopeless, weak or guilty of anything. The bully simply selects a target for his suppressed fear. If the victim reacts, the bully will have to start picking someone else to channel his endless frustrated sense of unworthiness. And although it is true that many people have the potential to be bullies, what makes the bully special is his lack of capacity to control himself, to stop himself or to feel ashamed of his own actions. Actually, the bully enjoys public performances of his cowardice the most, because that is how he feeds his very little ego and very weak personality. That is the only thing that makes his life worthy, for the bully has no sense of self-worth and often considers himself unworthy. As a matter of fact, the bullies that think they don’t deserve to be alive, are the ones telling others to kill themselves. Basically speaking, the weaker a soul, the more suppressive that soul will be towards others.

Tom felt that it was time to wake up; this sort of life might be romantic enough, in his blighted condition, but it was getting to have too little sentiment and too much distracting variety about it. So he thought over various plans for relief, and finally hit pon that of professing to be fond of Pain-killer. He asked for it so often that he became a nuisance, and his aunt ended by telling him to help himself and quit bothering her. If it had been Sid, she would have had no misgivings to alloy her delight; but since it was Tom, she watched the bottle clandestinely. She found that the medicine did really diminish, but it did not occur to her that the boy was mending the health of a crack in the sitting-room floor with it. One day Tom was in the act of dosing the crack when his aunt's yellow cat came along, purring, eying the teaspoon avariciously, and begging for a taste. Tom said: "Don't ask for it unless you want it, Peter." But Peter signified that he did want it. "You better make sure." Peter was sure. "Now you've asked for it, and I'll give it to you, because there ain't anything mean about me; but if you find you don't like it, you mustn't blame anybody but your own self." Peter was agreeable. So Tom pried his mouth open and poured down the Pain-killer. Peter sprang a couple of yards in the air, and then delivered a war-whoop and set off round and round the room, banging against furniture, upsetting flower-pots, and making general havoc. Next he rose on his hind feet and pranced around, in a frenzy of enjoyment, with his head over his shoulder and his voice proclaiming his unappeasable happiness. Then he went tearing around the house again spreading chaos and destruction in his path. Aunt Polly entered in time to see him throw a few double summersets, deliver a final mighty hurrah, and sail through the open window, carrying the rest of the flower-pots with him. The old lady stood petrified with astonishment, peering over her glasses; Tom lay on the floor expiring with laughter.

We kissed for two hours. Eventually, I led him into my bedroom and pulled off both of our shirts. He stopped me. "This might sound weird; it's not typical guy response." I froze, suddenly awkward. "I mean, if I didn't feel the way I do with you I would be all for it, but I kind of think maybe it would be good to wait. I've rushed into sex, and had it be a mistake." He shrugged apologetically. "I mean, if it's safe to assume you are experiencing the same date that I am, then I think we will have time." I was a little flabbergasted and more than a little embarrassed. How could I explain that the idea sounded like a huge relief to me, that I didn't quite understand where the impulse to start taking my clothes off came from? I had had the same experience. I rarely enjoyed first-time sex with partners, largely because I usually did it before I really knew or trusted them. Here was where the difference between what I knew and did remained wide. The shame I felt wash over me was tinged with that hatred of my own innocence. Was I still so green? So unconfident? Had I gone straight out of the extremity of sex work to the innocence of my adolescence? Where was my self-knowledge? Still, I was relieved. "Of course. I agree totally." I clutched my T-shirt to my chest and smiled at him. "And yes, I am on the same date you are on." "I thought so," he said. "I mean, I don't think you can feel like this when it's not reciprocal." He left at 2:00 A.M. and called me at 11:00 the next morning to schedule our second date.

Middlemarch is a novel that is diminished by being put on the screen. It can't help but be, because so much of what we enjoy in Middlemarch is the interplay between what the characters do and what we know about them because of the telling voice. It's less of a problem for the cinema when it deals with novels that are purely concerned with action and what people do. I haven't thought this through, and I'm just trying it now to see what it sounds like. But maybe it would be less a problem with novels that are told in the first person. The interesting thing to me about Middlemarch, and Thackeray's Vanity Fair, and several other great novels, is precisely this omniscient, as we call it, third person, which naive readers mistake for the author. It isn't George Eliot who is saying this; it's a voice that George Eliot adopts to tell this story. There can be something very interesting in a novel like Bleak House, which was also done very well on the television by the same adapter, Andrew Davis. Now, Bleak House is told in two voices, as you remember. One is the somewhat trying Esther Summerson, who is a paradigm of every kind of virtue, and the other is a different sort of voice entirely, a voice that tells the story in the present tense, which was unusual for the time, a voice that doesn't seem to have a main character attached to it. But I think that Dickens is playing a very subtle game here. I've noticed a couple of things about that second narration that make me wonder whether it isn't Esther herself writing the other bits of it. For instance, at the very beginning, she says, "When I come to write my portion of these pages . . ." So she knows that there is another narrative going on, but nobody else does. Nobody else refers to it. The second thing is that she is the only character who never appears in those passages of present-tense narration. The other characters do. She doesn't. Why would that be? There's one point very near the end of the book where she almost does. Inspector Bucket is coming into the house to collect Esther to go and look for Lady Dedlock, who's run away, and we hear that Esther is just coming -- but no, she's turned back and brought her cloak, so we don't quite see her. It's as if she's teasing us and saying, "You're going to see me; no, you're not." Now, that's Dickens, at the height of his powers, playing around -- in ways that we would now call, I don't know, postmodern, ironic, self-referential, or something -- with the whole notion of narration, characterization, and so on. Yet, it doesn't matter. Those things are there for us to notice and to enjoy and to relish, if we have the taste for that sort of thing. But the events of Bleak House are so thrilling, so perplexing, so exciting that a mere recital of the events themselves is enough to carry a whole television adaptation, a whole play, a whole story. It's so much better with Dickens's narrative playfulness there, but it's pretty good without them.

An autotelic experience is very different from the feelings we typically have in the course of life. So much of what we ordinarily do has no value in itself, and we do it only because we have to do it, or because we expect some future benefit from it. Many people feel that the time they spend at work is essentially wasted—they are alienated from it, and the psychic energy invested in the job does nothing to strengthen their self. For quite a few people free time is also wasted. Leisure provides a relaxing respite from work, but it generally consists of passively absorbing information, without using any skills or exploring new opportunities for action. As a result life passes in a sequence of boring and anxious experiences over which a person has little control. The autotelic experience, or flow, lifts the course of life to a different level. Alienation gives way to involvement, enjoyment replaces boredom, helplessness turns into a feeling of control, and psychic energy works to reinforce the sense of self, instead of being lost in the service of external goals. When experience is intrinsically rewarding life is justified in the present, instead of being held hostage to a hypothetical future gain.

I pondered some time without fully comprehending the reason for this. Father Mapple enjoyed such a wide reputation for sincerity and sanctity, that I could not suspect him of courting notoriety by any mere tricks of the stage. No, thought I, there must be some sober reason for this thing; furthermore, it must symbolize something unseen. Can it be, then, that by that act of physical isolation, he signifies his spiritual withdrawal for the time, from all outward worldly ties and connexions? Yes, for replenished with the meat and wine of the word, to the faithful man of God, this pulpit, I see, is a self- containing stronghold - a lofty Ehrenbreitstein, with a perennial well of water within the walls.

One day Tom was in the act of dosing the crack when his aunt's yellow cat came along, purring, eyeing the teaspoon avariciously, and begging for a taste. Tom said: "Don't ask for it unless you want it, Peter." But Peter signified that he did want it. "You better make sure." Peter was sure. "Now you've asked for it, and I'll give it to you, because there ain't anything mean about me; but if you find you don't like it, you mustn't blame anybody but your own self." Peter was agreeable. So Tom pried his mouth open and poured down the Pain-killer. Peter sprang a couple of yards in the air, and then delivered a war-whoop and set off round and round the room, banging against furniture, upsetting flower-pots, and making general havoc. Next he rose on his hind feet and pranced around, in a frenzy of enjoyment, with his head over his shoulder and his voice proclaiming his unappeasable happiness. Then he went tearing around the house again spreading chaos and destruction in his path. Aunt Polly entered in time to see him throw a few double summersets, deliver a final mighty hurrah, and sail through the open window, carrying the rest of the flower-pots with him. The old lady stood petrified with astonishment, peering over her glasses; Tom lay on the floor expiring with laughter. "Tom, what on earth ails that cat?" "I don't know, aunt," gasped the boy. "Why, I never see anything like it. What did make him act so?

Was I trying too hard to make this mean something? I asked Leah. Was that just buying into the industry's own narratives about itself? I tried to summarize the frantic, self-important work culture in Silicon Valley, how everyone was optimizing their bodies for longer lives, which would then be spent productively; how it was frowned upon to acknowledge that a tech job was a transaction rather than a noble mission or a seat on a rocket ship. In this respect, it was not unlike book publishing: talking about doing work for money felt like screaming the safe word. While perhaps not unique to tech--it may even have been endemic to a generation--the expectation was overbearing. Why did it feel so taboo, I asked, to approach work the way most people did, as a trade of my time and labor for money? Why did we have to pretend it was all so fun? Leah nodded, curls bobbing. "That's real," she said. "but I wonder if you're forcing things. Your job can be in service of the rest of your life." She reached out to squeeze my wrist, then leaned her head against the window. "You're allowed to enjoy your life," she said. The city streaked past, the bridge cables flickering like a delay, or a glitch.

I have a system with bathrooms. I spend a lot of time in them. They are sanctuaries, public places of peace spaced throughout the world for people like me. When I pop into Aaron’s, I continue my normal routine of wasting time. I turn the light off first. Then I sigh. Then I turn around, face the door I just closed, pull down my pants, and fall on the toilet— I don’t sit; I fall like a carcass, feeling my butt accommodate the rim. Then I put my head in my hands and breathe out as I, well, y’know, piss. I always try to enjoy it, to feel it come out and realize that it’s my body doing something it has to do, like eating, although I’m not too good at that. I bury my face in my hands and wish that it could go on forever because it feels good. You do it and it’s done. It doesn’t take any effort or any planning. You don’t put it off. That would be really screwed up, I think. If you had such problems that you didn’t pee. Like being anorexic, except with urine. If you held it in as self-punishment. I wonder if anyone does that? I finish up and flush, reaching behind me, my head still down. Then I get up and turn on the light. (Did anyone notice I was in here in the dark? Did they see the lack of light under the crack and notice it like a roach? Did Nia see?) Then I look in the mirror. I look so normal. I look like I’ve always looked, like I did before the fall of last year. Dark hair and dark eyes and one snaggled tooth. Big eyebrows that meet in the middle. A long nose, sort of twisted. Pupils that are naturally large—it’s not the pot— which blend into the dark brown to make two big saucer eyes, holes in me. Wisps of hair above my upper lip. This is Craig. And I always look like I’m about to cry. I put on the hot water and splash it at my face to feel something. In a few seconds I’m going to have to go back and face the crowd. But I can sit in the dark on the toilet a little more, can’t I? I always manage to make a trip to the bathroom take five minutes.

Don't we all discover, at some stage or another that there are some things we'll never get any better at, even though we have no idea why and hardly ever notice it when it happens, even though we may have enjoyed these things and might not have been lagging behind last time we checked? Learning to draw, for instance, was a familiar catastrophe - all of a sudden, unaware, you just stop getting any better at it, your drawings never progress beyond those of a four-year-old or a six-year-old, you're left behind by those who "can draw," condemned to producing flat, doughy figures on the page, with no sense of perspective to them and (this was what really struck me) no resemblance to the outside world: condemned by your ruined self to a shameful childhood.

The hamster friend said being able to do front rolls didn't make the hamster as good as Bruce Lee, which was not a true statement and not an untrue statement, because the word 'good' is meaningless until defined within a context and a goal, and hamsters when enjoying the company of other hamsters rarely define or think about contexts and goals, because to do so would make them aware of certain things about the universe that would make them feel a kind of emptiness or 'neutrality of emotion' that is usually desirable only in situations where the hamster wants to stop his or her self-perpetuating cycle of negative thinking, in order to fight severe depression or crippling loneliness. In a situation of severe depression or crippling loneliness caused by a period of time of uncontrollable negative thinking this 'kind of emptiness'--effected by an understanding (of the arbitrary nature of the universe) that is attained by thinking comprehensively about context, goals, and meaning--can be used to neutralize the hamster's automatic and self-perpetuating pattern of negative thoughts, at which point the hamster can form new thoughts, that will cause new behaviors, that will cause new patterns of thought, with which the hamster can better function in life and in relationships with other hamsters.

But here’s the thing,” says Paul. “I would bet that if someone did a study and asked, ‘Okay, your kid’s three, rank these aspects of your life in terms of enjoyment,’ and then, five years later, asked, ‘Tell me what your life was like when your kid was three,’ you’d have totally different responses.”   WITH THIS SIMPLE OBSERVATION, Paul has stumbled onto one of the biggest paradoxes in the research on human affect: we enshrine things in memory very differently from how we experience them in real time. The psychologist Daniel Kahneman has coined a couple of terms to make the distinction. He talks about the “experiencing self” versus the “remembering self.” The experiencing self is the self who moves through the world and should therefore, at least in theory, be more likely to control our daily life choices. But that’s not how it works out. Rather, it is the remembering self who plays a far more influential role in our lives, particularly when we make decisions or plan for the future, and this fact is made doubly strange when one considers that the remembering self is far more prone to error: our memories are idiosyncratic, selective, and subject to a rangy host of biases. We tend to believe that how an episode ended was how it felt as a whole (so that, alas, the entire experience of a movie, a vacation, or even a twenty-year marriage can be deformed by a bad ending, forever recalled as an awful experience rather than an enjoyable one until it turned sour). We remember milestones and significant changes more vividly than banal things we do more frequently.

The difference between someone who enjoys life and someone who is overwhelmed by it is a product of a combination of such external factors and the way a person has come to interpret them—that is, whether he sees challenges as threats or as opportunities for action. The “autotelic self” is one that easily translates potential threats into enjoyable challenges, and therefore maintains its inner harmony. A person who is never bored, seldom anxious, involved with what goes on, and in flow most of the time may be said to have an autotelic self. The term literally means “a self that has self-contained goals,” and it reflects the idea that such an individual has relatively few goals that do not originate from within the self. For most people, goals are shaped directly by biological needs and social conventions, and therefore their origin is outside the self. For an autotelic person, the primary goals emerge from experience evaluated in consciousness, and therefore from the self proper. The autotelic self transforms potentially entropic experience into flow. Therefore

Suicide. This is the exact opposite of last time, for this time I'm experiencing a kind of pleasure in life, in being alive, a pleasure in living that I've never experienced before, and I'm hopeful and confident that I can become someone with dignity. I know now why I couldn't change certain characteristics and certain things about myself, but it's not a problem anymore. Certain pathways I failed to open in the past have now opened. My whole self is radiating light. I see with clarity. I understand the cause and effect of the last year. What I had imagined I've now attained. It's as if I can see my life right in front of my eyes, and all I have to do is reach out and draw it in... Now I don't feel the acute pain I felt before; I feel enlightened, at peace. It's as if I've instantly found the secret of "Suffering", how to bear it and how to endure it... Yes, this time I've decided to kill myself not because I can't live with suffering and not because I don't enjoy being alive. I love life passionately, and my wish to die is a wish to live... Yes, I've chosen suicide. The endpoint of this process of "Forgiveness". Not to punish anyone or to protest a wrong. I've chosen suicide with a clarity I've never possessed before, with a rational resolve and sense of calm, in order to pursue the ultimate meaning of my life, act on my belief about the beauty between two people... I take complete responsibility for my life, and even if my physical body disappears upon death, I don't believe my spirit will disappear. As long as I have loved people fully, then I can be content fading into "Nothingness". If I'm using death to express my passion for life, then I still don't love her enough, don't love life enough. and I will reincarnate in a different form to love her and to be part of her life... So the death of my flesh really doesn't mean anything. Doesn't solve anything. Is this a tragedy? Will there be tragedy?

The essential point was that Cicero for the first time laid out his political credo in black and white, and I can summarise it in a sentence: that politics is the most noble of all callings (“there is really no other occupation in which human virtue approaches more closely the august function of the gods”); that there is “no nobler motive for entering public life than the resolution not to be ruled by wicked men”; that no individual, or combination of individuals, should be allowed to become too powerful; that politics is a profession, not a pastime for dilettantes (nothing is worse than rule by “clever poets”); that a statesman should devote his life to studying “the science of politics, in order to acquire in advance all the knowledge that it may be necessary for him to use at some future time”; that authority in a state must always be divided; and that of the three known forms of government—monarchy, aristocracy and people—the best is a mixture of all three, for each one taken on its own can lead to disaster: kings can be capricious, aristocrats self-interested, and “an unbridled multitude enjoying unwonted power more terrifying than a conflagration or a raging sea.

Tatiana liked the notion of the dress, she liked the feeling of the cotton against her skin and the stitched roses under her fingers, but she did not like the feeling of her exploding body trapped inside the lung-squeezing material. What she enjoyed was the memory of her skinny-as-a-stick fourteen-year-old self putting on that dress for the first time and going out for a Sunday walk on Nevsky. It was for that feeling that she had put on the dress again this Sunday, the day Germany invaded the Soviet Union. On another level, on a conscious, loudly-audible-to-the-soul level, what Tatiana also loved about the dress was a small tag that said FABRIQUÉ EN FRANCE. Fabriqué en France! It was gratifying to own a piece of anything not made badly by the Soviets, but instead made well and romantically by the French; for who was more romantic than the French? The French were masters of love. All nations were different. The Russians were unparalleled in their suffering, the English in their reserve, the Americans in their love of life, the Italians in their love of Christ, and the French in their hope of love. So when they made the dress for Tatiana, they made it full of promise. They made it as if to tell her, put it on, chérie, and in this dress you, too, shall be loved as we have loved; put it on and love shall be yours. And so Tatiana never despaired in her white dress with red roses. Had the Americans made it, she would have been happy. Had the Italians made it, she would have started praying, had the British made it, she would have squared her shoulders, but because the French had made it, she never lost hope. Though at the

Christopher Lasch in The Culture of Narcissism describes how despair Of the future leads people to fixate on youth. The Rites teach women to fear our own futures, our own wants. To live in fear of one’s body and one’s life is not to live at all. The resulting life-fearing neuroses are everywhere. They are in the woman who will take a lover, go to Nepal, learn to skydive, swim naked, demand a raise, “when she loses this weight”—but in the eternal meantime maintains her vow of chastity or self-denial. They are in the woman who can never enjoy a meal, who never feels thin enough, or that the occasion is special enough, to drop her guard and become one with the moment. They are in the woman whose horror of wrinkles is so great that the lines around her eyes shine with sacred oil, whether at a party or while making love. Women must await forever the arrival of the angel of use, the bridegroom who will dignify the effort and redeem the cost; whose presence will allow us to inhabit and use our “protected” faces and bodies. The expense is too high to let us fire the wick, to burn our own fuel to the last drop and live by our own light in our own time. Where the Rites of Beauty have instilled these life-fearing neuroses in modern women, they paralyze in us the implications of our new freedoms, since it profits women little if we gain the whole world only to fear ourselves.

When you left me I was lost. I didn’t know what to do, who I was or what I was going to do. Time froze for me. I woke up every morning with you in my head. That feeling of being lost, not knowing who I was, was terrible. It was so bad that I spent everyday numbing my pain with drugs and alcohol until I passed out. Not because I enjoyed it but because it was the only way I could sleep. When I look back, you had every reason to leave me. I was no good for you. We rotted at my place, didn’t do anything, treated you bad, picked everything over you. I had no motivation to do begin work, debt stacked up higher and higher. Until finally, welcome to rock bottom. Heck im surprised you stayed as long as you did. But when you left and I realized what I did to cause this, I thought to my self that when I look back at this I want to know I tried to get her back. I couldn’t let you go without a fight, I wanted to know that I tried to get you back. And I tried. After I saw you with another person my heart broke in pieces and like pieces of glass it felt stuck in my throat. You told me its what you wanted to do from the beginning and I didn’t want to believe it. But after that I gave up on you and decided to pick up whatever pieces I had left and move on. At least I tried, that’s what I told my self. If I could go back and do it all over again, would I do it differently? Of course, but that’s not reality. I focused on what was. In a way im glad things happened this way. It opened my eyes to a different world, it made me who iam today. It gave me the best motivation possible, to prove to you and my self that I could be better. I used you everyday to get to that extra mile. Waking up every morning at awkward times thinking about you and not being able to fall back asleep. I used that to motivate me to start work everyday at 6am. And now I sit here with my successful career, my new girl friend, debt free and a fat bank account in less then a year and I have no one else to thank but MY SELF! To everyone that has made a mistake, im here to tell you that it always gets worse before its gets better!

Patriotism,” said Lymond, “like honesty is a luxury with a very high face value which is quickly pricing itself out of the spiritual market altogether. [...] It is an emotion as well, and of course the emotion comes first. A child’s home and the ways of its life are sacrosanct, perfect, inviolate to the child. Add age; add security; add experience. In time we all admit our relatives and our neighbours, our fellow townsmen and even, perhaps, at last our fellow nationals to the threshold of tolerance. But the man living one inch beyond the boundary is an inveterate foe. [...] Patriotism is a fine hothouse for maggots. It breeds intolerance; it forces a spindle-legged, spurious riot of colour.… A man of only moderate powers enjoys the special sanction of purpose, the sense of ceremony; the echo of mysterious, lost and royal things; a trace of the broad, plain childish virtues of myth and legend and ballad. He wants advancement—what simpler way is there? He’s tired of the little seasons and looks for movement and change and an edge of peril and excitement; he enjoys the flowering of small talents lost in the dry courses of daily life. For all these reasons, men at least once in their lives move the finger which will take them to battle for their country.… “Patriotism,” said Lymond again. “It’s an opulent word, a mighty key to a royal Cloud-Cuckoo-Land. Patriotism; loyalty; a true conviction that of all the troubled and striving world, the soil of one’s fathers is noblest and best. A celestial competition for the best breed of man; a vehicle for shedding boredom and exercising surplus power or surplus talents or surplus money; an immature and bigoted intolerance which becomes the coin of barter in the markets of power— [...] These are not patriots but martyrs, dying in cheerful self-interest as the Christians died in the pleasant conviction of grace, leaving their example by chance to brood beneath the water and rise, miraculously, to refresh the centuries. The cry is raised: Our land is glorious under the sun. I have a need to believe it, they say. It is a virtue to believe it; and therefore I shall wring from this unassuming clod a passion and a power and a selflessness that otherwise would be laid unquickened in the grave. [...] “And who shall say they are wrong?” said Lymond. “There are those who will always cleave to the living country, and who with their uprooted imaginations might well make of it an instrument for good. Is it quite beyond us in this land? Is there no one will take up this priceless thing and say, Here is a nation, with such a soul; with such talents; with these failings and this native worth? In what fashion can this one people be brought to live in full vigour and serenity, and who, in their compassion and wisdom, will take it and lead it into the path?

We know from several statements of Knecht's that he wanted to write the former Master's biography, but official duties left him no time for such a task. He had learned to curb his own wishes. Once he remarked to one of his tutors: "It is a pity that you students aren't fully aware of the luxury and abundance in which you live. But I was exactly the same when I was still a student. We study and work, don't waste much time, and think we may rightly call ourselves industrious–but we are scarcely conscious of all we could do, all that we might make of our freedom. Then we suddenly receive a call from the hierarchy, we are needed, are given a teaching assignment, a mission, a post, and from then on move up to a higher one, and unexpectedly find ourselves caught in a network of duties that tightens the more we try to move inside it. All the tasks are in themselves small, but each one has to be carried out at its proper hour, and the day has far more tasks than hours. That is well; one would not want it to be different. But if we ever think, between classrooms, Archives, secretariat, consulting room, meetings, and official journeys–if we ever think of the freedom we possessed and have lost, the freedom for self-chosen tasks, for unlimited, far-flung studies, we may well feel the greatest yearning for those days, and imagine that if we ever had such freedom again we would fully enjoy its pleasures and potentialities.

Adults tend to forget – or perhaps never appreciated in the first place if lifelong non-readers themselves – what a vital part of the process rereading is for children. As adults, rereading seems like backtracking at best, self-indulgence at worst. Free time is such a scarce resource that we feel we should be using it only on new things. But for children, rereading is absolutely necessary. The act of reading is itself still new. A lot of energy is still going into (not so) simple decoding of words and the assimilation of meaning. Only then do you get to enjoy the plot – to begin to get lost in the story. And only after you are familiar with the plot are you free to enjoy, mull over, break down and digest all the rest. The beauty of a book is that it remains the same for as long as you need it. It’s like being able to ask a teacher or parent to repeat again and again some piece of information or point of fact you haven’t understood with the absolute security of knowing that he/she will do so infinitely. You can’t wear out a book’s patience. And for a child there is so much information in a book, so much work to be done within and without. You can identify with the main or peripheral character (or parts of them all). You can enjoy the vicarious satisfaction of their adventures and rewards. You also have a role to play as interested onlooker, able to observe and evaluate participants’ reactions to events and to each other with a greater detachment, and consequent clarity sometimes, than they can. You are learning about people, about relationships, about the variety of responses available to them and in many more situations and circumstances (and at a much faster clip) than one single real life permits. Each book is a world entire. You’re going to have to take more than one pass at it.

Yet only the economic in the narrow sense will allow us to get beyond the economic. By redeploying the resources capitalism has so considerately stored up for us, socialism can allow the economic to take more of a backseat. It will not evaporate, but it will become less obtrusive. To enjoy a sufficiency of goods means not to have to think about money all the time. It frees us for less tedious pursuits. Far from being obsessed with economic matters, Marx saw them as a travesty of true human potential. He wanted society where the economic no longer monopolised so much time and energy. That our ancestors should have been so preoccupied with material matters is understandable. When you can produce only a slim economic surplus, or scarcely any surplus at all, you will perish without ceaseless hard labour. Capitalism, however, generates the sort of surplus that really could be used to increase leisure on a sizeable scale. The irony is that it creates this wealth in a way that demands constant accumulation and expansion, and thus constant labour. It also creates it in ways that generate poverty and hardship. It is a self-thwarting system. As a result, modern men and women, surrounded by an affluence unimaginable to hunter-gatherers, ancient slaves or feudal serfs, end up working as long and hard as these predecessors ever did. Marx's work is all about human enjoyment. The good life for him is not one of labour but of leisure.

I am in control of myself in every way—at all times and in all situations. Each time I sit down to eat, I reaffirm my determination to achieve my goal. By eating right, and never giving in, I am reaching the weight I want. Whether eating in or eating out, I really enjoy eating less. I never feel the need to finish the food in front of me. I eat only what I should—and never one bite more. One way to weight-loss that’s easy and works, is less food on my plate, and less on my fork! By ordering less when I eat out, and by serving myself smaller portions at home, I keep myself aware of the importance of staying with my goal—each and every day. “Less on my plate means less on my waist.” When I sit down to eat, at no time do I allow anyone else to influence, tempt, or discourage me in any negative way. What I eat, and the goals I reach, is up to me. And I give no one the right to hinder or control my success. Although others may benefit from my success, I am achieving my weight-loss goals for my own personal reasons—for myself, my life, my future, and my own personal well-being. I am never, at any time, tempted to take one bite more than I should. I am strong, I am capable of reaching my goal, and I am doing it! Being in situations which put a lot of food in front of me is not a problem to me now. I simply say “No!” to the food and “Yes!” to my success. I enjoy sitting down to eat. Each time I do I conquer my past, and I create a trimmer, happier, more self-confident future in front of me. When I sit down to eat, I do not need someone else to remind me of my goal, or to keep me from eating something I should not. I take full responsibility for myself, and no one else has to do it for me. Controlling my weight, and my appetite, is easy for me now. I enjoy smaller portions, smaller bites, and a slower, healthier, more relaxed way of eating. I have set my goal and I am staying with it. I have turned mealtime into “achievement time.

Freedom to Suspend Contact Ideally, you’d probably like to have the freedom to be yourself yet protect yourself while continuing to relate to your parent. Still, you might find it necessary at times to protect your emotional health by suspending contact for a while. Although this can stir up tremendous guilt and self-doubt, consider the possibility that you may have good reasons for keeping your distance. For example, your parent may be emotionally hurtful or disrespect your boundaries—an intrusive way of relating that impinges upon your right to your own identity. You may want to take a break from dealing with a parent who behaves in this way. Some parents are so unreflective that, despite repeated explanations, they simply don’t accept that their behavior is problematic. In addition, some sadistic parents truly are malevolent toward their children, and enjoy the pain and frustration they cause. Children of these sorts of parents may decide that suspending contact is the best solution. Just because a person is your biological parent doesn’t mean you have to keep an emotional or social tie to that person. Fortunately, you don’t need to have an active relationship with your parents to free yourself from their influence. If this weren’t so, people wouldn’t be able to emotionally separate from parents who live far away or have died. True freedom from unhealthy roles and relationships starts within each of us, not in our interactions and confrontations with others. Aisha’s

That is why the second coming of the Lord is not only salvation, not only the omega that sets everything right, but also judgment. Indeed at this stage we can actually define the meaning of the talk of judgment. It means precisely this, that the final stage of the world is not the result of a natural current but the result of responsibility that is grounded in freedom. This must be regarded as the key to understanding why the New Testament clings fast, in spite of its message of grace, to the assertion that at the end men are judged "by their works" and that no one can escape giving an account of the way he has lived his life. There is a freedom that is not cancelled out even by grace and, indeed, is brought by it face to face with itself: man's final fate is not forced upon him regardless of the decisions he has made in his life. This assertion is in any case also necessary in order to draw the line between faith and false dogmatism or a false Christian self-confidence. This line alone confirms the equality of men by confirming the identity of their responsibility. ... Perhaps in the last analysis it is impossible to escape a paradox whose logic is completely disclosed only to the experience of a life based on faith. Anyone who entrusts himself to a life of faith becomes aware that both exist: the radical character of grace that frees helpless man and,no less, the abiding seriousness of the responsibility that summons man day after day. Both together mean that the Christian enjoys, on the one hand, the liberating, detached tranquility of him who lives on that excess of divine justice known as Jesus Christ. ... This is the source of a profound freedom, a knowledge of God's unrepentant love; he sees through all our errors and remains well disposed to us. ... At the same time, the Christian knows, however, that he is not free to do whatever he pleases, that his activity is not a game that God allows him and does not take seriously. He knows that he must answer for his actions, that he owes an account as a steward of what has been entrusted to him. There can only be responsibility where there is someone to be responsible to, someone to put the questions. Faith in the Last Judgment holds this questioning of our life over our heads so that we cannot forget it for a moment. Nothing and no one empowers us to trivialize the tremendous seriousness involved in such knowledge; it shows our life to be a serious business and precisely by doing so gives it its dignity.

Not so long ago a psychiatrist told me that one of the marks of an adult who has never properly grown up is an inability to wait, and a whole therapeutic movement has been built on that one insight alone. Because music takes or demands our time and depends on carefully timed relations between notes, it cannot be rushed. It schools us in the art of patience. Certainly we can play or sing a piece of music faster. But we can do this only to a very limited degree before the piece becomes incoherent. Given today’s technology we can cut and paste, we can hop from track to track on the MP3 player, flip from one song to another, and download highlights of a three-hour opera. But few would claim they hear a piece of music in its integrity that way. Music says to us: “There are things you will learn only by passing through this process, by being caught up in this series of relations and transformations.”34 Music requires my time, my flesh, and my blood for its performance and enjoyment, and this means going at its speed. Simone Weil described music as “time that one wants neither to arrest nor hasten.”35 In an interview, speaking of the tendency of our culture to think that music is there simply to “wash over” us, the composer James MacMillan remarked: “[Music] needs us to sacrifice something of ourselves to meet it, and it’s very difficult sometimes to do that, especially [in] the whole culture we’re in. Sacrifice and self-sacrifice—certainly sacrificing your time—is not valued any more.”36

Henry Fielding, a highly successful satiric dramatist until the introduction of censorship in 1737, began his novel-writing career with Shamela, a pastiche of Pamela, which humorously attacked the hypocritical morality which that novel displayed. Joseph Andrews (1742) was also intended as a kind of parody of Richardson; but Fielding found that his novels were taking on a moral life of their own, and he developed his own highly personal narrative style - humorous and ironic, with an omniscient narrative presence controlling the lives and destinies of his characters. Fielding focuses more on male characters and manners than Richardson. In doing so, he creates a new kind of hero in his novels. Joseph Andrews is chaste, while Tom Jones in Tom Jones (1749) is quite the opposite. Tom is the model of the young foundling enjoying his freedom (to travel, to have relationships with women, to enjoy sensual experience) until his true origins are discovered. When he matures, he assumes his social responsibilities and marries the woman he has 'always' loved, who has, of course, like a mediaeval crusader's beloved, been waiting faithfully for him. Both of these heroes are types, representatives of their sex. There is a picaresque journey from innocence to experience, from freedom to responsibility. It is a rewriting of male roles to suit the society of the time. The hero no longer makes a crusade to the Holy Land, but the crusade is a personal one, with chivalry learned on the way, and adventure replacing self-sacrifice and battle.

I have seen countless people say they want to transform themselves and their lives and tune into the new vibration. But when the challenges have come, which are necessary to make that happen, they want out immediately and go back to life as before. Yet these challenges set us free. The reason we face personal and emotional mayhem when we start this journey is because of the need to clean out our emotional cesspit of suppressed and unprocessed emotional debris that we have pushed deep into our subconscious because we don’t want to deal with it. If we don’t clear the emotional gunge of this and other physical lifetimes, we can’t reconnect with our multidimensional self. We can’t be free of the reptilian manipulation and control from the lower fourth dimension. So when we say we intend to transform, that intent draws to us the people and experiences necessary to bring that suppressed emotion to the surface where we can see it and deal with it. The same is happening collectively as the information presented in this book comes into the light of public attention, so we can see it, address it and heal it. Much of the New Age is in denial of this collective cesspit because it doesn’t want to face its own personal cesspit. It would rather sit around a candle and kid itself it is enlightened while, in fact, it is an emotional wreck with a crystal in its hand. The information in this book is part of the healing of Planet Earth and the human consciousness as the veil lifts on all that has remained hidden and denied. Hey, this is a wonderful time we’re living through here. We are tuning to the cosmic dance, the wind of change, the rhythm of reconnection with all that is, has been, or ever will be. You have come to make a difference, for yourself and for the world. You have the opportunity to do that now, now, now. Grasp it and let’s end this nonsense. A few can only control billions because the billions let it happen. We don’t have to. And we can change it just by being ourselves, allowing other people to be themselves, and enjoying the gift of life. This is not a time to fear and it’s not a time to hide. It is a time to sing and a time to dance.

Since his back was to her front Chloe had to practically plaster herself against his wide back in order to unbutton his crisp dress shirt, but somehow she didn’t mind. From his low, masculine groan that her action had elicited, she assumed Mark didn’t mind either. His spicy, dangerous scent filled her head as she spread the shirt to find a smooth, muscular chest leading down to powerfully sculpted abs. She wondered what line of work Mark was in. Whatever it was, he certainly kept himself in shape. “Are you enjoying yourself, Mistress?” His smart-ass tone threw her, breaking her concentration on his muscled chest. “I’ll ask the questions,” Chloe snapped, deciding abruptly that it was time to move on. She still felt a definite lack of control in this situation and it made her nervous, shattering the fragile self-confidence she’d managed to build. But she couldn’t stop searching him now or he’d be the winner of this little confrontation. She let her hands slide lower, past the waistband of his pants to the bulging crotch. Oh my God, is he for real? She hadn’t been with very many men—okay, two. She’d only been with two other men. But Mark more than measured up to any other guy in her experience. In fact, she could barely believe what she was feeling was real. It was a damn good thing rule number two was “never have sex with the client”. She was pretty sure she wouldn’t have been able to handle what Mark was packing. “Uh, Mistress, that’s all me, not a toy.” Mark’s deep voice still held a hint of amusement though it was sounding rather strained now. “And you might want to think of it less as a ‘toy’ than a loaded gun. One that’s going to go off if you’re not careful.

that a statesman should devote his life to studying “the science of politics, in order to acquire in advance all the knowledge that it may be necessary for him to use at some future time”; that authority in a state must always be divided; and that of the three known forms of government—monarchy, aristocracy and people—the best is a mixture of all three, for each one taken on its own can lead to disaster: kings can be capricious, aristocrats self-interested, and “an unbridled multitude enjoying unwonted power more terrifying than a conflagration or a raging sea.” Often today I reread On the Republic, and always I am moved, especially by the passage at the end of book six, when Scipio describes how his grandfather appears to him in a dream and takes him up into the heavens to show him the smallness of the earth in comparison to the grandeur of the Milky Way, where the spirits of dead statesmen dwell as stars. The description was inspired by the vast, clear night skies above the Bay of Naples: I gazed in every direction and all appeared wonderfully beautiful. There were stars which we never see from earth, and they were all larger than we have ever imagined. The starry spheres were much greater than the earth; indeed the earth itself seemed to me so small that I was scornful of our empire, which covers only a single point, as it were, upon its surface. “If only you will look on high,” the old man tells Scipio, “and contemplate this eternal home and resting place, you will no longer bother with the gossip of the common herd or put your trust in human reward for your exploits. Nor will any man’s reputation endure very long, for what men say dies with them and is blotted out with the forgetfulness of posterity.

Your words and your behavior must be in line with your beliefs before you can begin to enjoy a truly authentic life. When you stop worrying about pleasing everyone and, instead, are willing to be bold enough to live according to your own values, you'll experience many benefits: -Your self confidence will soar. The more you're able to see that you don't have to make people happy, the more independence and confidence you'll gain. You'll feel content with the decisions you make, even when other people disagree with your actions, because you'll know you made the right choice. -You'll have more time and energy to devote to your goals. Instead of wasting energy trying to become the person you think others want you to be, you'll have time and energy to work on yourself. When you channel that effort toward your goals, you'll be much more likely to be successful. -You'll feel less stressed. When you set limits and healthy boundaries, you'll experience a lot less stress and irritation. You'll feel like you have more control over your life. -You'll establish healthier relationships. Other people will develop more respect for you when you behave in an assertive manner. Your communication will improve and you'll be able to prevent yourself from building a lot of anger and resentment toward people. -You'll have increased willpower. An interesting 2008 study published in the Journal of Experimental Psychology showed that people have much more willpower when they're making choices on their own accord rather than out of an attempt to please someone else. If you're only doing something to make someone else happy, you'll struggle to reach your goal. You'll be motivated to keep p the good work if you're convinced it's the best choice for you.

The last time the "best and brightest" got control of the country, they dragged it into a protracted, demoralizing war in Southeast Asia, from which the country has still not fully recovered. Yet Reich seems to believe that a new generation of Whiz Kids can do for the faltering American economy what Robert McNamara's generation failed to do for American diplomacy: to restore, through sheer brainpower, the world leadership briefly enjoyed by the United States after World War II and subsequently lost not, of course, through stupidity so much as through the very arrogance the "arrogance of power," as Senator William Fulbright used to call it to which the "best and brightest" are congenitally addicted. This arrogance should not be confused with the pride characteristic of aristocratic classes, which rests on the inheritance of an ancient lineage and on the obligation to defend its honor. Neither valor and chivalry nor the code of courtly, romantic love, with which these values are closely associated, has any place in the world view of the best and brightest. A meritocracy has no more use for chivalry and valor than a hereditary aristocracy has for brains. Although hereditary advantages play an important part in the attainment of professional or managerial status, the new class has to maintain the fiction that its power rests on intelligence alone. Hence it has little sense of ancestral gratitude or of an obligation to live up to responsibilities inherited from the past. It thinks of itself as a self-made elite owing its privileges exclusively to its own efforts. Even the concept of a republic of letters, which might be expected to appeal to elites with such a large stake in higher education, is almost entirely absent from their frame of reference.

I looked at the internet for too long today and started feeling depressed. The worst thing is that I actually think people on there are generally well meaning and the impulses are right, but our political vocabulary has decayed so deeply and rapidly since the twentieth century that most attempts to make sense of our present historical moment turn out to be essentially gibberish. Everyone is understandably attached to particular identity categories, but at the same time largely unwilling to articulate what those categories consist of, how they came about, and what purposes they serve. The only apparent schema is that for every victim group (people born into poor families, women, people of colour) there is an oppressor group (people born into rich families, men, white people). But in this framework, relations between victim and oppressor are not historical so much as theological, in that the victims are transcendently good and the oppressors are personally evil. For this reason, an individual’s membership of a particular identity group is a question of unsurpassed ethical significance, and a great amount of our discourse is devoted to sorting individuals into their proper groups, which is to say, giving them their proper moral reckoning. If serious political action is still possible, which I think at this point is an open question, maybe it won’t involve people like us—in fact I think it almost certainly won’t. And frankly if we have to go to our deaths for the greater good of humankind, I will accept that like a lamb, because I haven’t deserved this life or even enjoyed it. But I would like to be helpful in some way to the project, whatever it is, and if I could help only in a very small way, I wouldn’t mind, because I would be acting in my own self-interest anyway—because it’s also ourselves we’re brutalising, though in another way, of course. No one wants to live like this. Or at least, I don’t want to live like this. I want to live differently, or if necessary to die so that other people can one day live differently. But looking at the internet, I don’t see many ideas worth dying for. The only idea on there seems to be that we should watch the immense human misery unfolding before us and just wait for the most immiserated, most oppressed people to turn around and tell us how to stop it. It seems that there exists a curiously unexplained belief that the conditions of exploitation will by themselves generate a solution to exploitation—and that to suggest otherwise is condescending and superior, like mansplaining. But what if the conditions don’t generate the solution?

Harvard psychologist Daniel Gilbert talks about this phenomenon in his 2006 book, Stumbling on Happiness. “The greatest achievement of the human brain is its ability to imagine objects and episodes that do not exist in the realm of the real,” he writes. “The frontal lobe—the last part of the human brain to evolve, the slowest to mature, and the first to deteriorate in old age—is a time machine that allows each of us to vacate the present and experience the future before it happens.” This time travel into the future—otherwise known as anticipation—accounts for a big chunk of the happiness gleaned from any event. As you look forward to something good that is about to happen, you experience some of the same joy you would in the moment. The major difference is that the joy can last much longer. Consider that ritual of opening presents on Christmas morning. The reality of it seldom takes more than an hour, but the anticipation of seeing the presents under the tree can stretch out the joy for weeks. One study by several Dutch researchers, published in the journal Applied Research in Quality of Life in 2010, found that vacationers were happier than people who didn’t take holiday trips. That finding is hardly surprising. What is surprising is the timing of the happiness boost. It didn’t come after the vacations, with tourists bathing in their post-trip glow. It didn’t even come through that strongly during the trips, as the joy of travel mingled with the stress of travel: jet lag, stomach woes, and train conductors giving garbled instructions over the loudspeaker. The happiness boost came before the trips, stretching out for as much as two months beforehand as the holiday goers imagined their excursions. A vision of little umbrella-sporting drinks can create the happiness rush of a mini vacation even in the midst of a rainy commute. On some level, people instinctively know this. In one study that Gilbert writes about, people were told they’d won a free dinner at a fancy French restaurant. When asked when they’d like to schedule the dinner, most people didn’t want to head over right then. They wanted to wait, on average, over a week—to savor the anticipation of their fine fare and to optimize their pleasure. The experiencing self seldom encounters pure bliss, but the anticipating self never has to go to the bathroom in the middle of a favorite band’s concert and is never cold from too much air conditioning in that theater showing the sequel to a favorite flick. Planning a few anchor events for a weekend guarantees you pleasure because—even if all goes wrong in the moment—you still will have derived some pleasure from the anticipation. I love spontaneity and embrace it when it happens, but I cannot bank my pleasure solely on it. If you wait until Saturday morning to make your plans for the weekend, you will spend a chunk of your Saturday working on such plans, rather than anticipating your fun. Hitting the weekend without a plan means you may not get to do what you want. You’ll use up energy in negotiations with other family members. You’ll start late and the museum will close when you’ve only been there an hour. Your favorite restaurant will be booked up—and even if, miraculously, you score a table, think of how much more you would have enjoyed the last few days knowing that you’d be eating those seared scallops on Saturday night!

Remember, please remember, you do not (you must not!) fear, attack, or hate the False Self. That would only continue a negative and arrogant death energy, and it is delusional and counterproductive anyway. It would be trying to “drive out the devil by the prince of devils,” as Jesus puts it. In the great economy of grace, all is used and transformed, and nothing is wasted. God uses your various False Selves to lead you beyond them. Note that Jesus' clear message to his beloved, Mary Magdalene, is not that she squelch, deny, or destroy her human love for him. He is much more subtle than that. He just says to her, “Do not cling to me” (John 20:17). He is saying, “Don't hold on to your needy False Self. We are all heading for something much bigger and much better, Mary.” This is the spiritual art of detachment, which is not taught much in capitalistic worldview where clinging and possessing are not just the norm but even the goal. You see how trapped we are. Great love is both very attached (“passionate”) and yet very detached at the same time. It is love but not addiction. The soul, the True Self, has everything, and so it does not require any particular thing. When you have all things, you do not have to protect any one thing. True Self can love and let go. The False Self cannot do this. The “do not cling to me” encounter between Jesus and Mary Magdalene is the most painted Easter scene, I am told. The artistic imagination knew that a seeming contradiction was playing out here: intense love and yet appropriate distance. The soul and the spirit tend to love and revel in paradoxes; they operate by resonance and reflection. The ego (False Self) wants to resolve all paradoxes in a most glib way and thinks that it can. It operates in a way that is mechanical and instrumental. This is not always bad, but it is surely limited. The ego would like Mary Magdalene and Jesus to be caught up in a passionate love affair. Of course they are, in the deepest sense of the term, but only the True Self knows how to enjoy and picture “a love of already satisfied desire.” The True Self and False Self see differently; both are necessary, but one is better, bigger, and even eternal.

There is a time when the soul lives in God, and a time when God lives in the soul. What is appropriate to one state is inconsistent with the other. When God lives in the soul it ought to abandon itself entirely to his providence. When the soul lives in God it is obliged to procure for itself carefully and very regularly, every means it can devise by which to arrive at the divine union. The whole procedure is marked out; the readings, the examinations, the resolutions. The guide is always at hand and everything is by rule, even the hours for conversation. When God lives in the soul it has nothing left of self, but only that which the spirit which actuates it imparts to it at each moment. Nothing is provided for the future, no road is marked out . . . No more books with marked passages for such a soul; often enough it is even deprived of a regular directior, for God allows it no other support than that which he gives it himself. Its dwelling is in darkness, forgetfulness, abandonment, death and nothingness. . . Everything that others discover with great difficulty this soul finds in abandonment, and what they guard with care in order to be able to find it again, this soul receives at the moment there is occasion for it, and afterwards relinquishes so as to admit nothing but exactly what God desires it to have in order to live by him alone. The former soul undertakes an infinity of good works for the glory of God, the latter is often cast aside in a corner of the world like a bit of broken crockery, apparently of no use to anyone. There, this soul, forsaken by creatures but in the enjoyment of God by a very real, true, and active love (active though infused in repose), does not attempt anything by its own impulse; it only knows that it has to abandon itself and to remain in the hands of God to be used by him as he pleases. Often it is ignorant of its use, but God knows well. The world thinks it is useless, and appearances give colour to this judgment, but nevertheless it is very certain that in mysterious ways and by unknown channels, it spreads abroad an infinite amount of grace on persons who often have no idea of it, and of whom it never thinks . . . . . . Often they do not perceive the outflow of this virtue and even contribute nothing by cooperation: it is like a hidden balm, the perfume of which is exhaled without being recognized, and which knows not its own virtue.

Ordinary unconsciousness is always linked in some way with denial of the Now. The Now, of course, also implies the here. Are you resisting your here and now? Some people would always rather be somewhere else. Their “here” is never good enough. Through self-observation, find out if that is the case in your life. Wherever you are, be there totally. If you find your here and now intolerable and it makes you unhappy, you have three options: remove yourself from the situation, change it, or accept it totally. If you want to take responsibility for your life, you must choose one of those three options, and you must choose now. Then accept the consequences. No excuses. No negativity. No psychic pollution. Keep your inner space clear. If you take any action — leaving or changing your situation — drop the negativity first, if at all possible. Action arising out of insight into what is required is more effective than action arising out of negativity. Any action is often better than no action, especially if you have been stuck in an unhappy situation for a long time. If it is a mistake, at least you learn something, in which case it’s no longer a mistake. If you remain stuck, you learn nothing. Is fear preventing you from taking action? Acknowledge the fear, watch it, take your attention into it, be fully present with it. Doing so cuts the link between the fear and your thinking. Don’t let the fear rise up into your mind. Use the power of the Now. Fear cannot prevail against it. If there is truly nothing that you can do to change your here and now, and you can’t remove yourself from the situation, then accept your here and now totally by dropping all inner resistance. The false, unhappy self that loves feeling miserable, resentful, or sorry for itself can then no longer survive. This is called surrender. Surrender is not weakness. There is great strength in it. Only a surrendered person has spiritual power. Through surrender, you will be free internally of the situation. You may then find that the situation changes without any effort on your part. In any case, you are free. Or is there something that you “should” be doing but are not doing it? Get up and do it now. Alternatively, completely accept your inactivity, laziness, or passivity at this moment, if that is your choice. Go into it fully. Enjoy it. Be as lazy or inactive as you can. If you go into it fully and consciously, you will soon come out of it. Or maybe you won’t. Either way, there is no inner conflict, no resistance, no negativity.

The great self-limitation practiced by man for ten centuries yielded, between the fourteenth and seventeenth centuries, the whole flower of the so-called "Renaissance." The root, usually, does not resemble the fruit in appearance, but there is an undeniable connection between the root's strength and juiciness and the beauty and taste of the fruit. The Middle Ages, it seems, have nothing in common with the Renaissance and are opposite to it in every way; nonetheless, all the abundance and ebullience of human energies during the Renaissance were based not at all on the supposedly "renascent" classical world, nor on the imitated Plato and Virgil, nor on manuscripts torn from the basements of old monasteries, but precisely on those monasteries, on those stern Franciscians and cruel Dominicans, on Saints Bonaventure, Anselm of Canterbury, and Bernard of Clairvaux. The Middle Ages were a great repository of human energies: in the medieval man's asceticism, self-abnegation, and contempt for his own beauty, his own energies, and his own mind, these energies, this heart, and this mind were stored up until the right time. The Renaissance was the epoch of the discovery of this trove: the thin layer of soil covering it was suddenly thrown aside, and to the amazement of following centuries dazzling, incalculable treasures glittered there; yesterday's pauper and wretched beggar, who only knew how to stand on crossroads and bellow psalms in an inharmonious voice, suddenly started to bloom with poetry, strength, beauty, and intelligence. Whence came all this? From the ancient world, which had exhausted its vital powers? From moldy parchments? But did Plato really write his dialogues with the same keen enjoyment with which Marsilio Ficino annotated them? And did the Romans, when reading the Greeks, really experience the same emotions as Petrarch, when, for ignorance of Greek, he could only move his precious manuscripts from place to place, kiss them now and then, and gaze sadly at their incomprehensible text? All these manuscripts, in convenient and accurate editions, lie before us too: why don't they lead us to a "renascence" among us? Why didn't the Greeks bring about a "renascence" in Rome? And why didn't Greco-Roman literature produce anything similar to the Italian Renaissance in Gaul and Africa from the second to the fourth century? The secret of the Renaissance of the fourteenth-fifteenth centuries does not lie in ancient literature: this literature was only the spade that threw the soil off the treasures buried underneath; the secret lies in the treasures themselves; in the fact that between the fourth and fourteenth centuries, under the influence of the strict ascetic ideal of mortifying the flesh and restraining the impulses of his spirit, man only stored up his energies and expended nothing. During this great thousand-year silence his soul matured for The Divine Comedy; during this forced closing of eyes to the world - an interesting, albeit sinful world-Galileo was maturing, Copernicus, and the school of careful experimentation founded by Bacon; during the struggle with the Moors the talents of Velasquez and Murillo were forged; and in the prayers of the thousand years leading up to the sixteenth century the Madonna images of that century were drawn, images to which we are able to pray but which no one is able to imitate. ("On Symbolists And Decadents")

This kind of parenting was typical in much of Asia—and among Asian immigrant parents living in the United States. Contrary to the stereotype, it did not necessarily make children miserable. In fact, children raised in this way in the United States tended not only to do better in school but to actually enjoy reading and school more than their Caucasian peers enrolled in the same schools. While American parents gave their kids placemats with numbers on them and called it a day, Asian parents taught their children to add before they could read. They did it systematically and directly, say, from six-thirty to seven each night, with a workbook—not organically, the way many American parents preferred their children to learn math. The coach parent did not necessarily have to earn a lot of money or be highly educated. Nor did a coach parent have to be Asian, needless to say. The research showed that European-American parents who acted more like coaches tended to raise smarter kids, too. Parents who read to their children weekly or daily when they were young raised children who scored twenty-five points higher on PISA by the time they were fifteen years old. That was almost a full year of learning. More affluent parents were more likely to read to their children almost everywhere, but even among families within the same socioeconomic group, parents who read to their children tended to raise kids who scored fourteen points higher on PISA. By contrast, parents who regularly played with alphabet toys with their young children saw no such benefit. And at least one high-impact form of parental involvement did not actually involve kids or schools at all: If parents simply read for pleasure at home on their own, their children were more likely to enjoy reading, too. That pattern held fast across very different countries and different levels of family income. Kids could see what parents valued, and it mattered more than what parents said. Only four in ten parents in the PISA survey regularly read at home for enjoyment. What if they knew that this one change—which they might even vaguely enjoy—would help their children become better readers themselves? What if schools, instead of pleading with parents to donate time, muffins, or money, loaned books and magazines to parents and urged them to read on their own and talk about what they’d read in order to help their kids? The evidence suggested that every parent could do things that helped create strong readers and thinkers, once they knew what those things were. Parents could go too far with the drills and practice in academics, just as they could in sports, and many, many Korean parents did go too far. The opposite was also true. A coddled, moon bounce of a childhood could lead to young adults who had never experienced failure or developed self-control or endurance—experiences that mattered as much or more than academic skills. The evidence suggested that many American parents treated their children as if they were delicate flowers. In one Columbia University study, 85 percent of American parents surveyed said that they thought they needed to praise their children’s intelligence in order to assure them they were smart. However, the actual research on praise suggested the opposite was true. Praise that was vague, insincere, or excessive tended to discourage kids from working hard and trying new things. It had a toxic effect, the opposite of what parents intended. To work, praise had to be specific, authentic, and rare. Yet the same culture of self-esteem boosting extended to many U.S. classrooms.

Many potential readers will skip the shopping cart or cash-out clerk because they have seen so many disasters reported in the news that they’ve acquired a panic mentality when they think of them. “Disasters scare me to death!” they cry. “I don’t want to read about them!” But really, how can a picture hurt you? Better that each serve as a Hallmark card that greets your fitful fevers with reason and uncurtains your valor. Then, so gospeled, you may see that defeating a disaster is as innocently easy as deciding to go out to dinner. Remove the dread that bars your doors of perception, and you will enjoy a banquet of treats that will make the difference between suffering and safety. You will enter a brave new world that will erase your panic, and release you from the grip of terror, and relieve you of the deadening effects of indifference —and you will find that switch of initiative that will energize your intelligence, empower your imagination, and rouse your sense of vigilance in ways that will tilt the odds of danger from being forever against you to being always in your favor. Indeed, just thinking about a disaster is one of the best things you can do —because it allows you to imagine how you would respond in a way that is free of pain and destruction. Another reason why disasters seem so scary is that many victims tend to see them as a whole rather than divide them into much smaller and more manageable problems. A disaster can seem overwhelming when confronted with everything at once —but if you dice it into its tiny parts and knock them off one at a time, the whole thing can seem as easy as eating a lavish dinner one bite at a time. In a disaster you must also plan for disruption as well as destruction. Death and damage may make the news, but in almost every disaster far more lives are disrupted than destroyed. Wit­ness the tornado that struck Joplin, Missouri, in May 2011 and killed 158 people. The path of death and destruction was less than a mile wide and only 22 miles long —but within thirty miles 160,000 citizens whose property didn’t suffer a dime of damage were profoundly disrupted by the carnage, loss of power and water, suspension of civic services, and inability to buy food, gas, and other necessities. You may rightfully believe your chances of dying in a disaster in your lifetime may be nearly nil, but the chances of your life being disrupted by a disaster in the next decade is nearly a sure thing. Not only should you prepare for disasters, you should learn to premeditate them. Prepare concerns the body; premeditate concerns the mind. Everywhere you go, think what could happen and how you might/could/would/should respond. Use your imagination. Fill your brain with these visualizations —run mind-movies in your head —develop a repertoire —until when you walk into a building/room/situation you’ll automatically know what to do. If a disaster does ambush you —sure you’re apt to panic, but in seconds your memory will load the proper video into your mobile disk drive and you’ll feel like you’re watching a scary movie for the second time and you’ll know what to expect and how to react. That’s why this book is important: its manner of vivifying disasters kickstarts and streamlines your acquiring these premeditations, which lays the foundation for satisfying your needs when a disaster catches you by surprise.

It was the first time that I entered the house on the lake. I had often begged the “trap-door lover,” as we used to call Erik in my country, to open its mysterious doors to me. He always refused. I made very many attempts, but in vain, to obtain admittance. Watch him as I might, after I first learned that he had taken up his permanent abode at the Opera, the darkness was always too thick to enable me to see how he worked the door in the wall on the lake. One day, when I thought myself alone, I stepped into the boat and rowed toward that part of the wall through which I had seen Erik disappear. It was then that I came into contact with the siren who guarded the approach and whose charm was very nearly fatal to me. I had no sooner put off from the bank than the silence amid which I floated on the water was disturbed by a sort of whispered singing that hovered all around me. It was half breath, half music; it rose softly from the waters of the lake; and I was surrounded by it through I knew not what artifice. It followed me, moved with me and was so soft that it did not alarm me. On the contrary, in my longing to approach the source of that sweet and enticing harmony, I leaned out of my little boat over the water, for there was no doubt in my mind that the singing came from the water itself. By this time, I was alone in the boat in the middle of the lake; the voice—for it was now distinctly a voice—was beside me, on the water. I leaned over, leaned still farther. The lake was perfectly calm, and a moonbeam that passed through the air hole in the Rue Scribe showed me absolutely nothing on its surface, which was smooth and black as ink. I shook my ears to get rid of a possible humming; but I soon had to accept the fact that there was no humming in the ears so harmonious as the singing whisper that followed and now attracted me. Had I been inclined to superstition, I should have certainly thought that I had to do with some siren whose business it was to confound the traveler who should venture on the waters of the house on the lake. Fortunately, I come from a country where we are too fond of fantastic things not to know them through and through; and I had no doubt but that I was face to face with some new invention of Erik’s. But this invention was so perfect that, as I leaned out of the boat, I was impelled less by a desire to discover its trick than to enjoy its charm; and I leaned out, leaned out until I almost overturned the boat. Suddenly, two monstrous arms issued from the bosom of the waters and seized me by the neck, dragging me down to the depths with irresistible force. I should certainly have been lost, if I had not had time to give a cry by which Erik knew me. For it was he; and, instead of drowning me, as was certainly his first intention, he swam with me and laid me gently on the bank: “How imprudent you are!” he said, as he stood before me, dripping with water. “Why try to enter my house? I never invited you! I don’t want you there, nor anybody! Did you save my life only to make it unbearable to me? However great the service you rendered him, Erik may end by forgetting it; and you know that nothing can restrain Erik, not even Erik himself.” He spoke, but I had now no other wish than to know what I already called the trick of the siren. He satisfied my curiosity, for Erik, who is a real monster—I have seen him at work in Persia, alas—is also, in certain respects, a regular child, vain and self-conceited, and there is nothing he loves so much, after astonishing people, as to prove all the really miraculous ingenuity of his mind. He laughed and showed me a long reed. “It’s the silliest trick you ever saw,” he said, “but it’s very useful for breathing and singing in the water. I learned it from the Tonkin pirates, who are able to remain hidden for hours in the beds of the rivers.