Eternity's Gate Quotes

Trust in dreams, for in them is the hidden gate to eternity.

Cauldron save you. Mother hold you. Pass through the gates, and smell that immortal land of milk and honey. Fear no evil. Feel no pain. Go, and enter eternity.

Then out spake brave Horatius, The Captain of the gate: ‘To every man upon this earth Death cometh soon or late. And how can man die better Than facing fearful odds, For the ashes of his fathers, And the temples of his Gods, ‘And for the tender mother Who dandled him to rest, And for the wife who nurses His baby at her breast, And for the holy maidens Who feed the eternal flame, To save them from false Sextus That wrought the deed of shame? ‘Hew down the bridge, Sir Consul, With all the speed ye may; I, with two more to help me, Will hold the foe in play. In yon strait path a thousand May well be stopped by three. Now who will stand on either hand, And keep the bridge with me? Then out spake Spurius Lartius; A Ramnian proud was he: ‘Lo, I will stand at thy right hand, And keep the bridge with thee.’ And out spake strong Herminius; Of Titian blood was he: ‘I will abide on thy left side, And keep the bridge with thee.’ ‘Horatius,’ quoth the Consul, ‘As thou sayest, so let it be.’ And straight against that great array Forth went the dauntless Three. For Romans in Rome’s quarrel Spared neither land nor gold, Nor son nor wife, nor limb nor life, In the brave days of old. Then none was for a party; Then all were for the state; Then the great man helped the poor, And the poor man loved the great: Then lands were fairly portioned; Then spoils were fairly sold: The Romans were like brothers In the brave days of old. Now Roman is to Roman More hateful than a foe, And the Tribunes beard the high, And the Fathers grind the low. As we wax hot in faction, In battle we wax cold: Wherefore men fight not as they fought In the brave days of old.

Islam and Christianity promise eternal paradise to the faithful. And that is a powerful opiate, certainly, the hope of a better life to come. But there's a Sufi story that challenges the notion that people believe only because they need an opiate. Rabe'a al-Adiwiyah, a great woman saint of Sufism, was seem running through the streets of her hometown, Basra, carrying a torch in one hand and a bucket of water in the other. When someone asked her what she was doing, she answered, 'I am going to take this bucket of water and pour it on the flames of hell, and then I am going to use this torch to burn down the gates of paradise so that people will not love God for want of heaven of fear of hell, but because He is God.

The Tao that can be told is not the eternal Tao. The name that can be named is not the eternal name. The nameless is the beginning of heaven and earth. The named is the mother of ten thousand things. Ever desireless, one can see the mystery. Ever desiring, one can see the manifestations. These two spring from the same source but differ in name; this appears as darkness. Darkness within darkness. The gate to all mystery.

The law of attraction is synonymous to the law of sacrifice, in which you get in return what you are decisively choose to give up. The universe in all her infinity beauty generously opens up gates that you had no idea existed when you close others, but she requires you to walk through the gates solely on your own will and strength, with the other doors that you have left behind often times being forever locked and eternally inaccessible.

After a cup of tea (two spoonsful for each cup, and don't let it stand more than three minutes,) it says to the brain, "Now, rise, and show your strength. Be eloquent, and deep, and tender; see, with a clear eye, into Nature and into life; spread your white wings of quivering thought, and soar, a god-like spirit, over the whirling world beneath you, up through long lanes of flaming stars to the gates of eternity!

In the depths of your hopes and desires lies your silent knowledge of the beyond; And like seeds dreaming beneath the snow your heart dreams of spring. Trust the dreams, for in them is hidden the gate to eternity.

Are you there, God? It's me, Layla. I know I just jerked off some guy who is not even my boyfriend in the bathroom of this crappy, brown house. But if you could find a way to kill me quickly and painlessly within the next ten seconds, I promise to never touch another penis again. Well, I'll be dead, so, I guess I promise not to whore it up in heaven. Which, of course is where you'll be sending me, right? I mean I'd hate to think you'd deny me an eternity behind your pearly gates just because of one impetuous handjob. Thank you. Sincerely, Layla Warren. Amen.

It is very strange, this domination of our intellect by our digestive organs. We cannot work, we cannot think, unless our stomach wills so. It dictates to us our emotions, our passions. After eggs and bacon it says, "Work!" After beefsteak and porter, it says, "Sleep!" After a cup of tea (two spoonfuls for each cup, and don't let it stand for more than three minutes), it says to the brain, "Now rise, and show your strength. Be eloquent, and deep, and tender; see, with a clear eye, into Nature, and into life: spread your white wings of quivering thought, and soar, a god-like spirit, over the whirling world beneath you, up through long lanes of flaming stars to the gates of eternity!

A message came from my youth of vanished days, saying, 'I wait for you among the quivering of unborn May, where smiles ripen for tears and hours ache with songs unsung.' It says, 'Come to me across the worn-out track of age, through the gates of death. For dreams fade, hopes fail, the fathered fruits of the year decay, but I am the eternal truth, and you shall meet me again and again in your voyage of life from shore to shore.

The gates of Hell are terrible to behold, are they not?

We shall not cease from exploration And the end of all our exploring Will be to arrive where we started And know the place for the first time. Through the unknown, remembered gate When the last of earth left to discover Is that which was the beginning; At the source of the longest river The voice of the hidden waterfall And the children in the apple-tree Not known, because not looked for But heard, half-heard, in the stillness Between two waves of the sea. Quick now, here, now, always— A condition of complete simplicity (Costing not less than everything) And all shall be well and All manner of thing shall be well When the tongues of flames are in-folded Into the crowned knot of fire And the fire and the rose are one.

I think I might miss you, too. So few things left in this world to terrorize me and look pretty while doing it. Now get out of here and enjoy your eternity.” He glanced calculatingly at the gate once again, and I raised my hand in warning. “I can drain faster than you can run.

INELUCTABLE MODALITY OF THE VISIBLE: AT LEAST THAT IF NO MORE, thought through my eyes. Signatures of all things I am here to read, seaspawn and seawrack, the nearing tide, that rusty boot. Snotgreen, bluesilver, rust: coloured signs. Limits of the diaphane. But he adds: in bodies. Then he was aware of them bodies before of them coloured. How? By knocking his sconce against them, sure. Go easy. Bald he was and a millionaire, maestro di color che sanno. Limit of the diaphane in. Why in? Diaphane, adiaphane. If you can put your five fingers through it, it is a gate, if not a door. Shut your eyes and see. Stephen closed his eyes to hear his boots crush crackling wrack and shells. You are walking through it howsomever. I am, a stride at a time. A very short space of time through very short times of space. Five, six: the nacheinander. Exactly: and that is the ineluctable modality of the audible. Open your eyes. No. Jesus! If I fell over a cliff that beetles o'er his base, fell through the nebeneinander ineluctably. I am getting on nicely in the dark. My ash sword hangs at my side. Tap with it: they do. My two feet in his boots are at the end of his legs, nebeneinander. Sounds solid: made by the mallet of Los Demiurgos. Am I walking into eternity along Sandymount strand? Crush, crack, crick, crick. Wild sea money. Dominie Deasy kens them a'. Won't you come to Sandymount, Madeline the mare? Rhythm begins, you see. I hear. A catalectic tetrameter of iambs marching. No, agallop: deline the mare. Open your eyes now. I will. One moment. Has all vanished since? If I open and am for ever in the black adiaphane. Basta! I will see if I can see. See now. There all the time without you: and ever shall be, world without end.

The very quality of your life, whether you love it or hate it, is based upon how thankful you are toward God. It is one's attitude that determines whether life unfolds into a place of blessedness or wretchedness. Indeed, looking at the same rose bush, some people complain that the roses have thorns while others rejoice that some thorns come with roses. It all depends on your perspective. This is the only life you will have before you enter eternity. If you want to find joy, you must first find thankfulness. Indeed, the one who is thankful for even a little enjoys much. But the unappreciative soul is always miserable, always complaining. He lives outside the shelter of the Most High God. Perhaps the worst enemy we have is not the devil but our own tongue. James tells us, "The tongue is set among our members as that which . . . sets on fire the course of our life" (James 3:6). He goes on to say this fire is ignited by hell. Consider: with our own words we can enter the spirit of heaven or the agonies of hell! It is hell with its punishments, torments and misery that controls the life of the grumbler and complainer! Paul expands this thought in 1 Corinthians 10:10, where he reminds us of the Jews who "grumble[d] . . . and were destroyed by the destroyer." The fact is, every time we open up to grumbling and complaining, the quality of our life is reduced proportionally -- a destroyer is bringing our life to ruin! People often ask me, "What is the ruling demon over our church or city?" They expect me to answer with the ancient Aramaic or Phoenician name of a fallen angel. What I usually tell them is a lot more practical: one of the most pervasive evil influences over our nation is ingratitude! Do not minimize the strength and cunning of this enemy! Paul said that the Jews who grumbled and complained during their difficult circumstances were "destroyed by the destroyer." Who was this destroyer? If you insist on discerning an ancient world ruler, one of the most powerful spirits mentioned in the Bible is Abaddon, whose Greek name is Apollyon. It means "destroyer" (Rev. 9:11). Paul said the Jews were destroyed by this spirit. In other words, when we are complaining or unthankful, we open the door to the destroyer, Abaddon, the demon king over the abyss of hell! In the Presence of God Multitudes in our nation have become specialists in the "science of misery." They are experts -- moral accountants who can, in a moment, tally all the wrongs society has ever done to them or their group. I have never talked with one of these people who was happy, blessed or content about anything. They expect an imperfect world to treat them perfectly. Truly, there are people in this wounded country of ours who need special attention. However, most of us simply need to repent of ingratitude, for it is ingratitude itself that is keeping wounds alive! We simply need to forgive the wrongs of the past and become thankful for what we have in the present. The moment we become grateful, we actually begin to ascend spiritually into the presence of God. The psalmist wrote, "Serve the Lord with gladness; come before Him with joyful singing. . . . Enter His gates with thanksgiving and His courts with praise. Give thanks to Him, bless His name. For the Lord is good; His lovingkindness is everlasting and His faithfulness to all generations" (Psalm 100:2, 4-5). It does not matter what your circumstances are; the instant you begin to thank God, even though your situation has not changed, you begin to change. The key that unlocks the gates of heaven is a thankful heart. Entrance into the courts of God comes as you simply begin to praise the Lord.

. . . in the gates of eternity, the black hand and the white hold each other with an equal clasp.

<spoiler>Azrael... In a flash, they disappeared. The path, the gate, the demon, and the Silver Blood. Kingsley was gone. Trapped in Hell for eternity. Mimi collapsed to the ground, as if her heart had imploded in her chest.</spoiler>

A full and powerful soul not only copes with painful even terrible losses, deprivations, robberies, insults; it emerges from such hells with a greater fullness and powerfulness, and most essential of all with a new increase in the bliss-Fulness of love. I believe that he who has divined something of the most basic conditions for his growth in love will understand what Dante meant when he wrote over the gate of his inferno: 'I, too, was created by eternal love.

To His Coy Mistress Had we but world enough and time, This coyness, lady, were no crime. We would sit down, and think which way To walk, and pass our long love’s day. Thou by the Indian Ganges’ side Shouldst rubies find; I by the tide Of Humber would complain. I would Love you ten years before the flood, And you should, if you please, refuse Till the conversion of the Jews. My vegetable love should grow Vaster than empires and more slow; An hundred years should go to praise Thine eyes, and on thy forehead gaze; Two hundred to adore each breast, But thirty thousand to the rest; An age at least to every part, And the last age should show your heart. For, lady, you deserve this state, Nor would I love at lower rate. But at my back I always hear Time’s wingèd chariot hurrying near; And yonder all before us lie Deserts of vast eternity. Thy beauty shall no more be found; Nor, in thy marble vault, shall sound My echoing song; then worms shall try That long-preserved virginity, And your quaint honour turn to dust, And into ashes all my lust; The grave’s a fine and private place, But none, I think, do there embrace. Now therefore, while the youthful hue Sits on thy skin like morning dew, And while thy willing soul transpires At every pore with instant fires, Now let us sport us while we may, And now, like amorous birds of prey, Rather at once our time devour Than languish in his slow-chapped power. Let us roll all our strength and all Our sweetness up into one ball, And tear our pleasures with rough strife Thorough the iron gates of life: Thus, though we cannot make our sun Stand still, yet we will make him run.

A sense of great masses moving at visionary speeds, of giants dancing, of eternal sorrows consoled, of he knew not what and yet he had always known, awoke in him with the very first bass of the deep-mouthed dirge, and bowed down his spirit as if the gate of heaven had opened before him.

My wings," the faerie whispered. "You'll get them back." The Faerie struggled to open his eyes. "You swear?" "Yes," I breathed. The faerie managed a slight smile and closed his eyes again. My mouth trembled. I wished for something else to say, something more to offer him than my empty promises. The first false vow I'd ever sworn. But Tamlin began speaking, and I glanced up to see him take the faerie's other hand. "Cauldron save you," he said, reciting the words of a prayer that was probably older than the moral realm. "Mother hold you. Pass through the gates, and smell that immortal land of milk and honey. Fear no evil. Feel no pain." Tamlin's voice wavered, but he finished. "Go, and enter eternity.

My wings," the faerie whispered. "You'll get them back." The Faerie struggled to open his eyes. "You swear?" "Yes," I breathed. The faerie managed a slight smile and closed his eyes again. My mouth trembled. I wished for something else to say, something more to offer him than my empty promises. The first false vow I'd ever sworn. But Tamlin began speaking, and I glanced up to see him take the faerie's other hand. "Cauldron save you," he said, reciting the words of a prayer that was probably older than the mortal realm. "Mother hold you. Pass through the gates, and smell that immortal land of milk and honey. Fear no evil. Feel no pain." Tamlin's voice wavered, but he finished. "Go, and enter eternity.

Life doesn’t always go our way. But one thing we know and can stand upon. Jesus has burst open the gates of LIFE. So we look ahead with great joy. The Story of God is one of hope, promise and life eternal.

Karl Marx famously called religion 'the opiate of the masses'. Buddhism, particularly as it is popularly practiced, promises improvement through karma. Islam and Christianity promise eternal life to the faithful. And that is a powerful opiate, certainly, the hope of a better life to come. But there's a Sufi story that challenges the notion that people believe only because they need an opiate. Rabe'a al-Adiwiyah, a great woman saint of Sufism, was seen running through the streets of her hometown, Basra, carrying a torch in one hand and a bucket of water in the other. When someone asked her what she was doing, she answered, 'I am going to take this bucket of water and pour it on the flames of hell, and then I am going to use this torch to burn down the gates of paradise so that people will not love God for want of heaven or fear of hell, but because He is God.

Be eloquent, and deep, and tender; see, with a clear eye, into Nature and into life; spread your white wings of quivering thought, and soar, a god-like spirit, over the whirling world beneath you, up through long lanes of flaming stars to the gates of eternity!

A writer reports on the universe. When he presents his credentials, the gates of heaven and hell are equally opened to him. He can hear the devil’s defense and god’s accusations. The guards at the king’s heart let him in. The writer can be anything and any one he wants. When he writes he is a god, he creates.

Religion called – Angels beckoned – God commanded – life rolled together like a scroll – death's gates opening showed eternity beyond.

Maybe. We're all equals at the dark gate, no? The sands run for us all. Life is but a flicker shouting into the jaws of eternity. But it seems so damned unfair!

To love one’s neighbour in the immovable depths means to love in others that which is eternal; for one’s neighbour, in the truest sense of the term, is that which approaches the nearest to God; in other words, all that is best and purest in man; and it is only by ever lingering near the gates I spoke of, that you can discover the divine in the soul.

Thou knowest all; I seek in vain What lands to till or sow with seed - The land is black with briar and weed, Nor cares for falling tears or rain. Thou knowest all; I sit and wait With blinded eyes and hands that fail, Till the last lifting of the veil And the first opening of the gate. Thou knowest all; I cannot see. I trust I shall not live in vain, I know that we shall meet again In some divine eternity.

There was always something yet unseen. The ground itself was daily renewed, kicked up and muddled by passing travelers, such that it was impossible to repeat the same journey twice. Alif thought of all the times he had left the duplex in Baqara District bent on some mundane errand: the courtyard gate closing behind him with a rattle, rattling again when he returned the same way; to him, ordinary and frustrating, to the world, a process full of tiny variations, all existing, as Sheikh Bilal had said, simultaneously and without contradiction. He had been given eternity in modest increments, and had thought nothing of it.

Human beings sleep: some can sleep peacefully, others have tense faces as though in hard training for eternity. They don't dare to let go even in sleep. They wait like lowered gates while the mystery rolls past.

I was born a Spade brother, but I will die a husband and a father. And when I am buried in our cemetery and arrive at the gates of hell, I’ll smile because I’ll already know what to expect from the devil. A very short life with my family is worth an eternity of damnation.

Great numbers of persons have no concern about eternal things. They care more about their cats and dogs than about their souls.

HERE AT THE GOLDEN GATE IS THE ETERNAL RAINBOW THAT HE CONCEIVED AND SET TO FORM. A PROMISE INDEED THAT THE RACE OF MAN SHALL ENDURE INTO THE AGES. Like

Are you willing to forget what you have done for other people and to remember what other people have done for you; to ignore what the world owes you and to think what you owe the world; to put your rights in the background and your duties in the middle distance and your chances to do a little more than your duty in the foreground; to see that your fellow men are just as real as you are, and try to look behind their faces to their hearts, hungry for joy; to own that probably the only good reason for your existence is not waht you are going to get out of life, but what you are going to give life; to close your book of complaints against the management of the universe and look around you for a place where you can sow a few seeds of happiness - are you willing to do these things for even a day? Are you willing to stoop down and consider the needs and the desires of little children; to remember the weakness and loneliness of people who are growing old; to stop asking how much your friends love you and ask yourself whether you love them enough; to bear in mind the things that other people have to bear on their hearts; to try to understand what those who live in the same house with you really want, without waiting for them to tell you; to trim your lamp so that it will give more light and less smoke, and to carry it in front of you so that your shadow will fall behind you; to make a grave for your ugly thoughts and a garden for your kindly feelings, with the gate open - are you willing to do these things for even a day? Are you willing to believe that love is the strongest thing in the world, - stronger than hate, stronger than evil, stronger than death, - and that the blessed life which began in Bethlehem nineteen hundred years ago is the image and brightness of the Eternal Love? Then you can keep Christmas. And if you keep it for a day, why not always? But you can never keep it alone.

For there was nothing here, no angels, no harps, no gates, no fires singeing the sins back into the sinner, no hungry spirits wandering the land and standing in the cold outside the firelight of the living. There was only wind drawing itself endlessly over the dark crowns of the pines, over the face of the water, over the mountains' icy peaks, over the great wide golden stretches of the teeming land. The wind passed, even as it is passing now, over all the people who find themselves so dulled by the concerns of their own bodies and their own hungers that they cannot stop for a moment to feel its goodness as it brushes against them. And feel it now, so soft, so eternal, this wind against your good and living skin.

The incorruptible things are all within the narrow gate. The peace of God which passed all understanding - the bright hope of good things to come - the sense of the Spirit dwelling in us - the consciousness that we are forgiven, safe, insured, provided for in time and eternity, whatever may happen - these are true gold, and lasting riches.

Cauldron save me," she began whispering, her voice lovely and even-like music. "Mother hold me," she went on, reciting a prayer similar to one I'd heard once before, when Tamlin eased the passing of that lesser faerie who'd died in the foyer. Another of Amarantha's victims. "Guide me to you." I was unable to raise my dagger, unable to take the step that would close the distance between us. "Let me pass through the gates; let me smell that immortal land of milk and honey." Silent tears slide down my face and neck, where they dampened the filthy collar of my tunic. As she spoke, I knew I would be forever barred from that immortal land. I knew that whatever Mother she meant would never embrace me. In saving Tamlin, I was to damn myself. I couldn't do this-couldn't lift that dagger again. "Let me fear no evil," she breathed, staring at me-into me, into the soul that was cleaving itself apart."Let me feel no pain." A sob broke from my lips. "I'm sorry," I moaned. "Let me enter eternity," She breathed. I wept as I understood. >i/i< she was saying. >ii/< Her bronze eyes were steady, if not sorrowful. Infinitely, infinitely worse than the pleading of the dead faerie beside her. I couldn't do it. But she held my gaze-held my gaze and nodded.

The other one, the one called Borges, is the one things happen to. I walk through the streets of Buenos Aires and stop for a moment, perhaps mechanically now, to look at the arch of an entrance hall and the grillwork on the gate. I know of Borges from the mail and see his name on a list of professors or in a biographical dictionary. I like hourglasses, maps, eighteenth-century typography, the taste of coffee and the prose of Stevenson; he shares these preferences, but in a vain way that turns them into the attributes of an actor. It would be an exaggeration to say that ours is a hostile relationship. I live, let myself go on living, so that Borges may contrive his literature, and this literature justifies me. It is no effort for me to confess that he has achieved some valid pages, but those pages cannot save me, perhaps because what is good belongs to no one, not even to him, but rather to the language and to tradition. Besides I am destined to perish, definitively, and only some instant of myself can survive in him. Little by little, I am giving over everything to him, though I am quite aware of his perverse custom of falsifying and magnifying things. Spinoza knew that all things long to persist in their being; the stone eternally wants to be a stone, and the tiger a tiger. I shall remain in Borges, not in myself (if it is true that I am someone), but I recognize myself less in his books than in many others or in the laborious strumming of a guitar. Years ago I tried to free myself from him and went from the mythologies of the suburbs to the games with time and infinity, but those games belong to Borges now and I shall have to imagine other things. Thus my life is a flight and I lose everything and everything belongs to oblivion, or to him. I do not know which of us has written this page.

This is the context in which the story must be understood—as one incident in human history, an incident in certain ways and to certain people important, but only one incident. God is the God of human history, and He is at work continuously, mysteriously, accomplishing His eternal purposes in us, through us, for us, and in spite of us.

Trust in dreams, for in them is hidden the gate to eternity.

Oh, Hell's gates!" Annia cried, borrowing Vix's favorite curse.

Play with reason and doubt will close all the gates

It has long been held that both treasure and the Eternity Gate survived together, or nothing did at all.

Cauldron save me," she began whispering, her voice lovely and even-like music. "Mother hold me," she went on, reciting a prayer similar to one I'd heard once before, when Tamlin eased the passing of that lesser faerie who'd died in the foyer. Another of Amarantha's victims. "Guide me to you." I was unable to raise my dagger, unable to take the step that would close the distance between us. "Let me pass through the gates; let me smell that immortal land of milk and honey." Silent tears slide down my face and neck, where they dampened the filthy collar of my tunic. As she spoke, I knew I would be forever barred from that immortal land. I knew that whatever Mother she meant would never embrace me. In saving Tamlin, I was to damn myself. I couldn't do this-couldn't lift that dagger again. "Let me fear no evil," she breathed, staring at me-into me, into the soul that was cleaving itself apart."Let me feel no pain." A sob broke from my lips. "I'm sorry," I moaned. "Let me enter eternity," She breathed. I wept as I understood. Kill me now, she was saying. Do it fast. Don't make it hurt. Kill me now. Her bronze eyes were steady, if not sorrowful. Infinitely, infinitely worse than the pleading of the dead faerie beside her. I couldn't do it. But she held my gaze-held my gaze and nodded. As I lifted the ash dagger, something inside me fractured so completely that there would be no hope of ever repairing it. No matter how many years passed, no matter how many times I might try to paint her face.” As I lifted the ash dagger, something inside me fractured so completely that there would be no hope of ever repairing it. No matter how many years passed, no matter how many times I might try to paint her face. More faeries wailed now-her kinsmen and friends. The dagger was a weight in my hand-my hand, shining and coated with the blood of the first faerie. It would be more honorable to refuse-to die, rather than murder innocents. But... but... "Let me enter eternity," she repeated, lifting her chin. "Fear no evil," she whispered-just for me. "Feel no pain." I gripped her delicate, bony shoulder and drove the dagger into her heart. She gasped, and blood spilled onto the ground like a splattering of rain. Her eyes were closed when I looked at her face again. She slumped to the floor and didn't move. I went somewhere far, far away from myself.

Why do I know I exist if I also know I will not? Why was I given access to logical space and the mathematical structure of the world? Just to lose them when my body is destroyed? Why do I wake up in the night with the thought that I will die, why do I sit up, drenched in sweat, and scream and slap myself and try to suppress the thought that I will disappear for all eternity, that I will never be again, to the end of time? Why will the world end with me? We age: we stand quietly in line with those condemned to death. We are executed one after the other in a sinister extermination camp. We are first stripped of our beauty, youth, and hope. We are next wrapped in the penitential robe of illness, weariness, and decay. Our grandparents die, our parents are executed in front of us, and suddenly time gets short, you suddenly see your reflection in the axeblade. And only then do you realize you are living in a slaughterhouse, that generations are butchered and swallowed by the earth, that billions are pushed down the throat of hell, that no one, absolutely no one escapes. That not one person that you see coming out of the factory gates in a Mélies film is still alive. That absolutely everyone in an eighty-year-old sepia photograph is dead. That we all come into this world from a frightening abyss without our memories, that we suffer unimaginably on a speck of dust, and that we then perish, all in a nanosecond, as though we had never lived, as though we had never been.

His crucifixion is the key; His resurrection is the door... it is only by his death that we have the mandate to enter into the gates of eternal life. His doors are open always. Christ is king!

...And don’t tell me you don’t wish to fight; for the moment you tell me that, you are already fighting; nor that you don’t know which side to join, for while you are saying that, you have already joined a side; nor that you wish to remain neutral; for while you are thinking to be so, you are so no longer; nor that you want to be indifferent; for I will laugh at you, because on pronouncing that word you have chosen your party. Don’t tire yourself in seeking a place of security against the chances of war, for you tire yourself in vain; that war is extended as far as space, and prolonged through all time. In eternity alone, the country of the just, can you find rest, because there alone there is no combat. But do not imagine, however, that the gates of eternity shall be opened for you, unless you first show the wounds you bear; those gates are only opened for those who gloriously fought here the battles of the Lord, and were, like the Lord, crucified. Essays on Catholicism, Liberalism, and Socialism, 1879.

For what are in reality the things we call ‘Wisdom,’ ‘Virtue,’ ‘Heroism,’ ‘sublime hours,’ and ‘great moments of life,’ but the moments when we have more or less issued forth from ourselves, and have been able to halt, be it only for an instant, on the step of one of the eternal gates whence we see that the faintest cry, the most colourless thought, and most nerveless gestures do not drop into nothingness; …

In the great war, there is no room for the faint-hearted, the cowardly. A criminal or an anarchist will be better conditioned than a bourgeois, indecisive or cowardly man. They only need a push in the right direction. Only one who is born a hero has a place in our order. Only the Lord of Pure Will can march toward the end, breaking in the gates of the city of eternal life. Because will, through its perseverance, creates the thing it contemplates. Only the wild hordes of Odin and Parsifal will achieve the Grail.

I am only a shadow, sitting by the gates of Hades beside that arrogant Ulysses telling stories of my grievances to my father’s indifferent ghost who, from time to time, gusts an ash wind at me and whispers son, for the nonsense you talk pour me even a drop of life this shit hole of eternity suffocates terribly

We crept along, following the line of new arrivals that snaked from the main gates toward a black-tented pavilion with a banner that read:   JUDGMENTS FOR ELYSIUM AND ETERNAL DAMNATION Welcome, Newly Deceased!

One cannot always tell what it is that keeps us shut in, confines us, seems to bury us, but still one feels certain barriers, certain gates, certain walls. Is all this imagination, fantasy? I do not think so. And then one asks: My God! Is it for long, is it for ever, is it for eternity? Do you know what frees one from this captivity? It is very deep serious affection. Being friends, being brothers, love, that is what opens the prison by supreme power, by some magic force. —Vincent van Gogh, letter to his brother, July 1880

Speaking about time’s relentless passage, Powell’s narrator compares certain stages of experience to the game of Russian Billiards as once he used to play it with a long vanished girlfriend. A game in which, he says, “...at the termination of a given passage of time...the hidden gate goes down...and all scoring is doubled. This is perhaps an image of how we live. For reasons not always at the time explicable, there are specific occasions when events begin suddenly to take on a significance previously unsuspected; so that before we really know where we are, life seems to have begun in earnest at last, and we ourselves, scarcely aware that any change has taken place, are careering uncontrollably down the slippery avenues of eternity."

When tomorrow starts without me, And I’m not there to see, If the sun should rise and find your eyes All filled with tears for me; I wish so much you wouldn’t cry The way you did today, While thinking of the many things, We didn’t get to say. I know how much you love me, As much as I love you, And each time you think of me, I know you’ll miss me too; But when tomorrow starts without me, Please try to understand, That an angel came and called my name, And took me by the hand, And said my place was ready, In heaven far above And that I’d have to leave behind All those I dearly love. But as I turned to walk away, A tear fell from my eye For all my life, I’d always thought, I didn’t want to die. I had so much to live for, So much left yet to do, It seemed almost impossible, That I was leaving you. I thought of all the yesterdays, The good ones and the bad, The thought of all the love we shared, And all the fun we had. If I could relive yesterday Just even for a while, I’d say good-bye and kiss you And maybe see you smile. But then I fully realized That this could never be, For emptiness and memories, Would take the place of me. And when I thought of worldly things I might miss come tomorrow, I thought of you, and when I did My heart was filled with sorrow. But when I walked through heaven’s gates I felt so much at home When God looked down and smiled at me, From His great golden throne, He said, “This is eternity, And all I’ve promised you. Today your life on earth is past But here it starts anew. I promise no tomorrow, But today will always last, And since each day’s the same way, There’s no longing for the past. You have been so faithful, So trusting and so true. Though there were times You did some things You knew you shouldn’t do. But you have been forgiven And now at last you’re free. So won’t you come and take my hand And share my life with me?” So when tomorrow starts without me, Don’t think we’re far apart, For every time you think of me, I’m right here, in your heart.

If he was, in fact, God, he knew there was no such thing as death. He knew that what we called death was but the eternal opening of the golden gates of everlasting joy; and it took no heroism to face a death that was eternal life.

The moment I saw the gate I had a strong thought to turn around and throw myself headfirst down the steep stone steps or just let myself free-fall backward into the pillowy softness of eternity, and it wouldn't matter if I bumped and bounced like a cabbage all the way down until I hit the bottom and then rolled out to sea, because at least I'd be safe and dead.

Every person encounters the open door here and there in the course of life, and it occurs to everyone at one time or another that everything visible is symbolic and that spirit and eternal life are living behind the symbol. Of course, very few people go through the gate and abandon the beautiful phenomenon of the outside world for the interior reality that they intuit.

Religion called--Angels beckoned--God commanded--life rolled together like a scroll--death's gates opening, showed eternity beyond: it seemed, that for safety and bliss there, all here might be sacrificed in a second. The dim room was full of visions.

The thought of the Gita is not pure Monism although it sees in one unchanging, pure, eternal Self the foundation of all cosmic existence, nor Mayavada although it speaks of the Maya of the three modes of Prakriti omnipresent in the created world; nor is it qualified Monism although it places in the One his eternal supreme Prakriti manifested in the form of the Jiva and lays most stress on dwelling in God rather than dissolution as the supreme state of spiritual consciousness; nor is it Sankhya although it explains the created world by the double principle of Purusha and Prakriti; nor is it Vaishnava Theism although it presents to us Krishna, who is the Avatara of Vishnu according to the Puranas, as the supreme Deity and allows no essential difference nor any actual superiority of the status of the indefinable relationless Brahman over that of this Lord of beings who is the Master of the universe and the Friend of all creatures. Like the earlier spiritual synthesis of the Upanishads this later synthesis at once spiritual and intellectual avoids naturally every such rigid determination as would injure its universal comprehensiveness. Its aim is precisely the opposite to that of the polemist commentators who found this Scripture established as one of the three highest Vedantic authorities and attempted to turn it into a weapon of offence and defence against other schools and systems. The Gita is not a weapon for dialectical warfare; it is a gate opening on the whole world of spiritual truth and experience and the view it gives us embraces all the provinces of that supreme region. It maps out, but it does not cut up or build walls or hedges to confine our vision.

Loren was the air I needed to breathe; her words were the bricks that kept me pieced together. Her body was the temple where I wanted to worship. I didn’t know if I believed in God and eternity but, with her, I felt like I was knocking on heaven’s gates. —Andrew, High School Lover

In the politics of eternity, the seduction by a mythicized past prevents us from thinking about possible futures. The habit of dwelling on victimhood dulls the impulse of self-correction. Since the nation is defined by its inherent virtue rather than by its future potential, politics becomes a discussion of good and evil rather than a discussion of possible solutions to real problems. Since the crisis is permanent, the sense of emergency is always present; planning for the future seems impossible or even disloyal. How can we even think of reform when the enemy is always at the gate?

In the politics of eternity, the seduction by a mythicized past prevents us from thinking about possible futures. The habit of dwelling on victimhood dulls the impulse of self-correction. Since the nation is defined by its inherent virtue rather than by its future potential, politics becomes a discussion of good and evil rather than a discussion of possible solutions to real problems. Since the crisis is permanent, the sense of emergency is always present; planning for the future seems impossible or even disloyal. How can we even think of reform when the enemy is always at the gate? If

The inside of the Trace Italian, of course, does not exist. A player can get close enough to see it: it shines in the new deserts of Kansas, gleaming in the sun or starkly rising from the winter cold. The rock walls that protect it meet in points around it, one giving way to another, for days on end. But the dungeons into which you'll fall as you work through the pathways to its gates number in the low hundreds, and if you actually get into the entry hall, there are a few hundred more sub-dungeons before you'll actually reach somewhere that's truly safe. Technically, it's possible to get to the last room in the final chamber of the Trace Italian, but no one will ever do it. No one will ever live that long.

Oh, Hell’s gates!” Annia cried, borrowing Vix’s favorite curse.

He closed his eyes, but still retained his hold; for, in the gates of eternity, the black hand and the white hold each other with an equal clasp.

What was the point of life without the promise of eternal paradise? But that was the great lie, wasn’t it? Life was life. It was as meaningful as I made it.

The other wives and I talked together one night about the possibility of becoming widows. What would we do? God gave us peace of heart, and confidence that whatever might happen, His Word would hold. We knew that 'when He Putteth forth His sheep, He goeth before them.' God's leading was unmistakable up to this point. Each of us knew when we married our husbands that there would never be any question about who came first -- God and His work held held first place in each life. It was the condition of true discipleship; it became devastatingly meaningful now. It was a time for soul-searching, a time for counting the possible cost. Was it the thrill of adventure that drew our husbands on? No. Their letters and journals make it abundantly clear that these men did not go out as some men go out to shoot a lion or climb a mountain. Their compulsion was from a different source. Each had made a personal transaction with God, recognising that he belonged to God, first of all by creation, and secondly by redemption through the death of His Son, Jesus Christ. This double claim on his life settled once and for all the question of allegiance. It was not a matter of striving to follow the example of a great Teacher. To conform to the perfect life of Jesus was impossible for a human being. To these men, Jesus Christ was God, and had actually taken upon Himself human form, in order that He might die, and, by His death, provide not only escape from the punishment which their sin merited, but also a new kind of life, eternal both in length and in quality. This meant simply that Christ was to be obeyed, and more than that, that. He would provide the power to obey

Eternal Friend, I hereby forgive anyone who hurt, upset, or offended me; damaging my body, my property, my reputation, or people whom I love; whether done accidentally or willfully, carelessly or purposely; whether done with words, deeds, thoughts, or attitudes; whether in this lifetime or another incarnation. I forgive every person; may no one be punished because of me. After

There was a garden at the back, a delight to the children, and a green gate in the wall that led to a private avenue, all tangled undergrowth and mystery. And away behind this was the Bois itself, the enchanted forest, stretching surely to eternity, thought the children; a paradise with no beginning and no end. It was these years in Passy, between 1842 and 1847, that Kicky was to describe nearly fifty years later in Peter Ibbetson.

Only those elements time cannot wear: The Angels, the Empyrean, and the First Matter are the elements time cannot wear, for they will last to all time. Man, however, in his mortal state, is not eternal. The Gate of Hell, therefore, was created before man. The theological point is worth attention. The doctrine of Original Sin is, of course, one familiar to many creeds. Here, however, it would seem that the preparation for damnation predates Original Sin. True, in one interpretation. Hell was created for the punishment of the Rebellious Angels and not for man. Had man not sinned, he would never have known Hell. But on the other hand, Dante’s God was one who knew all, and knew therefore that man would indeed sin. The theological problem is an extremely delicate one.

Time present and time past Are both perhaps present in time future And time future contained in time past. If all time is eternally present All time is unredeemable. What might have been is an abstraction Remaining a perpetual possibility Only in a world of speculation. What might have been and what has been Point to one end, which is always present. Footfalls echo in the memory Down the passage which we did not take Towards the door we never opened Into the rose-garden. My words echo Thus, in your mind. But to what purpose Disturbing the dust on a bowl of rose-leaves I do not know. Other echoes Inhabit the garden. Shall we follow? Quick, said the bird, find them, find them, Round the corner. Through the first gate, Into our first world, shall we follow The deception of the thrush? Into our first world. There they were, dignified, invisible, Moving without pressure, over the dead leaves, In the autumn heat, through the vibrant air, And the bird called, in response to The unheard music hidden in the shrubbery, And the unseen eyebeam crossed, for the roses Had the look of flowers that are looked at. There they were as our guests, accepted and accepting. So we moved, and they, in a formal pattern, Along the empty alley, into the box circle, To look down into the drained pool. Dry the pool, dry concrete, brown edged, And the pool was filled with water out of sunlight, And the lotos rose, quietly, quietly, The surface glittered out of heart of light, And they were behind us, reflected in the pool. Then a cloud passed, and the pool was empty. Go, said the bird, for the leaves were full of children, Hidden excitedly, containing laughter. Go, go, go, said the bird: human kind Cannot bear very much reality. Time past and time future What might have been and what has been Point to one end, which is always present.

Sometimes I dream of revolution, a bloody coup d’etat by the second rank—troupes of actors slaughtered by their understudies, magicians sawn in half by indefatigably smiling glamour girls, cricket teams wiped out by marauding bands of twelfth men—I dream of champions chopped down by rabbit-punching sparring partners while eternal bridesmaids turn and rape the bridegrooms over the sausage rolls and parliamentary private secretaries plant bombs in the Minister’s Humber—comedians die on provincial stages, robbed of their feeds by mutely triumphant stooges— —and—march— —an army of assistants and deputies, the seconds-in-command, the runners-up, the right-handmen—storming the palace gates wherein the second son has already mounted the throne having committed regicide with a croquet-mallet—stand-ins of the world stand up!—

St. Clare hastily shook his head, and said again to Tom, more earnestly, “Pray!” And Tom did pray, with all his mind and strength, for the soul that was passing,—the soul that seemed looking so steadily and mournfully from those large, melancholy blue eyes. It was literally prayer offered with strong crying and tears. When Tom ceased to speak, St. Clare reached out and took his hand, looking earnestly at him, but saying nothing. He closed his eyes, but still retained his hold; for, in the gates of eternity, the black hand and the white hold each other with an equal clasp.

In the eternal words of Sir William Ernest Henley: Beyond this place of wrath and tears, Looms but the Horror of the shade, And yet the menace of the years, Finds, and shall find, me unafraid. It matters not how strait the gate, How charged with punishments the scroll, I am the master of my fate: I am the captain of my soul.

The awfulness of sudden death and the glory of heaven stunned me! The thing that had been mystery at twilight, lay clear, pure, open in the rosy hue of dawn. Out of the gates of the morning poured a light which glorified the palaces and pyramids, purged and purified the afternoon's inscrutable clefts, swept away the shadows of the mesas, and bathed that broad, deep world of mighty mountains, stately spars of rock, sculptured cathedrals and alabaster terraces in an artist's dream of color. A pearl from heaven had burst, flinging its heart of fire into this chasm. A stream of opal flowed out of the sun, to touch each peak, mesa, dome, parapet, temple and tower, cliff and cleft into the new-born life of another day. I sat there for a long time and knew that every second the scene changed, yet I could not tell how. I knew I sat high over a hole of broken, splintered, barren mountains; I knew I could see a hundred miles of the length of it, and eighteen miles of the width of it, and a mile of the depth of it, and the shafts and rays of rose light on a million glancing, many-hued surfaces at once; but that knowledge was no help to me. I repeated a lot of meaningless superlatives to myself, and I found words inadequate and superfluous. The spectacle was too elusive and too great. It was life and death, heaven and hell.

birth but wakes the spirit to the sense Of outward shows, whose unexperienced shape New modes of passion to its frame may lend; Life is its state of action, and the store Of all events is aggregated there That variegate the eternal universe; Death is a gate of dreariness and gloom, That leads to azure isles and beaming skies And happy regions of eternal hope.

The holy one reveals,​ The demon child conceals. By the twins, the soul temple’s key be obtained To unlock the way to the land untamed. Goddess of dark and soulless night, Open the gate as Lunella loses sight. Life of the loved one, key to the dark, Eternal darkness, universal war. Loved one’s life for the gate to Sheol. Complete the cycle for the savior of old.​

He has seen and felt how solemn a thing it was to approach the gate of death, to enter the presence of God; and from that awful point of vision, he has contemplated the world, and life, and human responsibility, as they are; and he has come back like a spirit from another sphere, clothed with all the solemnities of eternity; to live now as one soon in reality to be there.

Stand. Stand against this threat. Stand with your heads held high—for you are the true possessors of this world’s future. Stand proud. And I will stand with you. This is our world to rebuild. Not theirs. Ours. So, let’s not fuck it up. - The post-apocalyptic nomadic warrior from a speech given at the gates of Eternal Hope, Colorado, moments before the Massacre of Eternal Hope, Colorado.

I have always found it odd and even comical when the Christian vision of eternal life is described as “a crutch” or “cheap solace.” After all, according to Christian belief the first thing awaiting us beyond the gates of death is God’s judgment. On the contrary, isn’t “cheap solace” precisely the notion that death is the end of everything and we don’t have to answer to anyone for our lives?

How good one feels when one is full—how satisfied with ourselves and with the world!  People who have tried it, tell me that a clear conscience makes you very happy and contented; but a full stomach does the business quite as well, and is cheaper, and more easily obtained.  One feels so forgiving and generous after a substantial and well-digested meal—so noble-minded, so kindly-hearted. It is very strange, this domination of our intellect by our digestive organs.  We cannot work, we cannot think, unless our stomach wills so.  It dictates to us our emotions, our passions.  After eggs and bacon, it says, “Work!”  After beefsteak and porter, it says, “Sleep!”  After a cup of tea (two spoonsful for each cup, and don’t let it stand more than three minutes), it says to the brain, “Now, rise, and show your strength.  Be eloquent, and deep, and tender; see, with a clear eye, into Nature and into life; spread your white wings of quivering thought, and soar, a god-like spirit, over the whirling world beneath you, up through long lanes of flaming stars to the gates of eternity!” After hot muffins, it says, “Be dull and soulless, like a beast of the field—a brainless animal, with listless eye, unlit by any ray of fancy, or of hope, or fear, or love, or life.”  And after brandy, taken in sufficient quantity, it says, “Now, come, fool, grin and tumble, that your fellow-men may laugh—drivel in folly, and splutter in senseless sounds, and show what a helpless ninny is poor man whose wit and will are drowned, like kittens, side by side, in half an inch of alcohol.” We

Sometimes I dream of revolution, a bloody coup d’etat by the second rank—troupes of actors slaughtered by their understudies, magicians sawn in half by indefatigably smiling glamour girls, cricket teams wiped out by marauding bands of twelfth men—I dream of champions chopped down by rabbit-punching sparring partners while eternal bridesmaids turn and rape the bridegrooms over the sausage rolls and parliamentary private secretaries plant bombs in the Minister’s Humber—comedians die on provincial stages, robbed of their feeds by mutely triumphant stooges— —and—march— —an army of assistants and deputies, the seconds-in-command, the runners-up, the right-handmen—storming the palace gates wherein the second son has already mounted the throne having committed regicide with a croquet-mallet—stand-ins

remembered. My sisters had no prayers to offer him. But in Prythian … “Mother hold you,” I whispered, reciting words I had not heard since that day Under the Mountain. “May you pass through the gates; may you smell that immortal land of milk and honey.” Flame ignited at my fingertips. All I could muster. All that was left. “Fear no evil. Feel no pain.” My mouth trembled as I breathed, “May you enter eternity.

A morning-flowered dalliance demured and dulcet-sweet with ebullience and efflorescence admiring, cozy cottages and elixirs of eloquence lie waiting at our feet - We'll dance through fetching pleasantries as we walk ephemeral roads evocative epiphanies ethereal, though we know our hearts are linked with gossamer halcyon our day a harbinger of pretty things infused with whispers longing still and gamboling in sultry ways to feelings, all ineffable screaming with insouciance masking labyrinthine paths where, in our nonchalance, we walk through the lilt of love’s new morning rays. Mellifluous murmurings from a babbling brook that soothes our heated passion-songs and panoplies perplexed with thought of shadows carried off with clouds in stormy summer rains… My dear, and that I can call you 'dear' after ripples turned to crashing waves after pyrrhic wins, emotions drained we find our palace sunned and rayed with quintessential moments lit with wildflower lanterns arrayed on verandahs lush with mutual love, the softest love – our preferred décor of life's lilly-blossom gate in white-fenced serendipity… Twilight sunlit heavens cross our gardens, graced with perseverance, bliss, and thee, and thou, so splendid, delicate as a morning dove of charm and mirth – at least with me; our misty mornings glide through air... So with whippoorwill’d sweet poetry - of moonstones, triumphs, wonder-woven in chandliers of winglet cherubs wrought with time immemorial, crafted with innocence, stowed away and brought to light upon our day in hallelujah tapestries of ocean-windswept galleries in breaths of ballet kisses, light, skipping to the breakfast room cascading chrysalis's love in diaphanous imaginings delightful, fleeting, celestial-viewed as in our eyes which come to rest evocative, exuberant on one another’s moon-stowed dreams idyllic, in quiescent ways, peaceful in their radiance resplendent with a myriad of thought soothing muse, rhapsodic song until the somnolence of night spreads out again its shaded truss of luminescent fantasies waiting to be loved by us… Oh, love! Your sincerest pardons begged! I’ve gone too long, I’ve rambled, dear, and on and on and on and on - as if our hours were endless here… A morning toast, with orange-juiced lips exalting transcendent minds suffused with sunrise symphonies organic-born tranquilities sublimed sonorous assemblages with scintillas of eternity beating at our breasts – their embraces but a blushing, longing glance away… I’ll end my charms this enraptured morn' before cacophony and chafe coarse in crude and rough abrade when cynical distrust is laid by hoarse and leeching parasites, distaste fraught with smug disgust by hairy, smelly maladroit mediocrities born of poisoned wells grotesque with selfish lies - shrill and shrieking, biting, creeping around our love, as if they rose from Edgar Allen’s own immortal rumpled decomposing clothes… Oh me, oh my! I am so sorry! can you forgive me? I gone and kissed you for so long, in my morning imaginings, through these words, through this song - ‘twas supposed to be "a trifle treat," but little treats do sometimes last a little longer; and, oh, but oh, but if I could, I surly would keep you just a little longer tarrying here, tarrying here with me this pleasant morn

Still the towers of Trebizond, the fabled city, shimmer on a far horizon, gated and walled and held in a luminous enchantment. It seems that for me, and however much I must stand outside them, this must for ever be. But at the city's heart lie the pattern and the hard core, and these I can never make my own: they are too far outside my range. The pattern should perhaps be easier, the core less hard. This seems, indeed, the eternal dilemma.

The day before I stepped down as secretary, I sent a message to every man and woman wearing the American military uniform because I knew I could not speak to or about them at my farewell ceremony without breaking down. I repeated my now-familiar words: “Your countrymen owe you their freedom and their security. They sleep safely at night and pursue their dreams during the day because you stand the watch and protect them.… You are the best America has to offer. My admiration and affection for you is without limit, and I will think about you and your families and pray for you every day for the rest of my life. God bless you.” I am eligible to be buried at Arlington National Cemetery. I have asked to be buried in Section 60, where so many of the fallen from Iraq and Afghanistan have been laid to rest. The greatest honor possible would be to rest among my heroes for all eternity.

In modern street-English, we use “hell” as a catchall term to describe the bad place (usually red hot) where sinful people are condemned to punishment and torment after they die. This simplistic, selective, and horrifying perception of hell is due in large part to nearly 400 years of the King James Version’s monopoly in English-speaking congregations (not to mention centuries of imaginative religious art). Rather than acknowledge the variety of terms, images, and concepts that the Bible uses for divine judgment, the KJV translators opted to combine them all under the single term “hell.” In truth, the array of biblical pictures and meanings that this one word is expected to convey is so vast that they appear contradictory. For example, is hell a lake of fire or a place of utter darkness? Is it a purifying forge or a torture chamber? Is it exclusion from God’s presence or the consuming fire of God’s glory? While modern scholarship acknowledges the mis- or over-translation of Sheol, Hades, and Gehenna as “hell” - especially if by “hell” we refer automatically to the eternal punishment of the wicked in conscious torment in a lake of fire - the thoroughly discussed limitations of hell language and imagery have been slow to permeate the theology of pulpits and pews in much of the church. Why the reluctance? Do we resist out of ignorance? Or are we afraid that abandoning infernalism implies abandoning faithfulness to Scripture and sound doctrine? After all, for so long we were taught that to be a Christian - especially an evangelical - is to be an infernalist. And yet, not a few of my friends have confessed that they have given up on being “good Christians” because they can no longer assent to the kind of God that creates and sends people to hell as they imagine it.

We ought to also note the irony and incongruence of the Church utilizing the very place where God became violently offended by the literal burning of children as our primary metaphor for a final and eternal burning of God’s wayward people in literal flames. Thus, God becomes the very Molech who decrees that the angels must deliver his children to the flames, even though this was the very reason he ordered Hinnom to be desecrated in the first place!

Read the following passages of God's word, and see if religion be a light and easy work. "Seek first the kingdom of God, and his righteousness." "Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able." "Labor for that food which endures unto eternal life." "Fight the good fight of faith, lay hold on eternal life." "Whoever will come after me, let him deny himself, and take up his cross, and follow me.

I saw a group of women standing by a station wagon. There were seven of them, pushing cartons and shopping bags over the open tailgate into the rear of the car. Celery stalks and boxes of Gleem stuck out of the bags. I took the camera from my lap, raised it to my eye, leaned out the window a bit, and trained it on the ladies as if I were shooting. One of them saw me and immediately nudged her companion but without taking her eyes off the camera. They waved. One by one the others reacted. They all smiled and waved. They seemed supremely happy. Maybe they sensed that they were waving at themselves, waving in the hope that someday if evidence is demanded of their passage through time, demanded by their own doubts, a moment might be recalled when they stood in a dazzling plaza in the sun and were registered on the transparent plastic ribbon; and thirty years away, on that day when proof is needed, it could be hoped that their film is being projected on a screen somewhere, and there they stand, verified, in chemical reincarnation, waving at their own old age, smiling their reassurance to the decades, a race of eternal pilgrims in a marketplace in the dusty sunlight, seven arms extended in a fabulous salute to the forgetfulness of being. What better proof (if proof is ever needed) that they have truly been alive? Their happiness, I think, was made of this, the anticipation of incontestable evidence, and had nothing to do with the present moment, which would pass with all the others into whatever is the opposite of eternity. I pretended to keep shooting, gathering their wasted light, letting their smiles enter the lens and wander the camera-body seeking the magic spool, the gelatin which captures the image, the film which threads through the waiting gate. Sullivan came out of the supermarket and I lowered the camera. I could not help feeling that what I was discovering here was power of a sort.

   Is there a place, save one the poet sees, A land of love, of liberty, and ease; Where labour wearies not, nor cares suppress Th’ eternal flow of rustic happiness; Where no proud mansion frowns in awful state, Or keeps the sunshine from the cottage-gate; Where young and old, intent on pleasure, throng, And half man’s life is holiday and song? Vain search for scenes like these! no view appears, By sighs unruffled or unstain’d by tears; Since vice the world subdued and waters drown’d, Auburn and Eden can no more be found.

I acknowledge, dear God, that I have deserved the greatest of thy wrath and indignation; and that, if thou hadst dealt with me according to my deserving, I had now, at this instant, been desperately bewailing my miseries in the sorrows and horrors of a sad eternity. But thy mercy triumphing over thy justice and my sins, thou hast still continued to me life and time of repentance; thou hast opened to me the gates of grace and mercy, and perpetually callest upon me to enter in, and to walk in the paths of a holy life, that I might glorify thee, and be glorified of thee eternally.

It is the pomegranate that gives 'fesenjoon' its healing capabilities. The original apple of sin, the fruit of a long gone Eden, the pomegranate shields itself in a leathery crimson shell, which in Roman times was used as a form of protective hide. Once the pomegranate's bitter skin is peeled back, though, a juicy garnet flesh is revealed to the lucky eater, popping and bursting in the mouth like the final succumber of lovemaking. Long ago, when the earth remained still, content with the fecundity of perpetual spring, and Demeter was the mother of all that was natural and flowering, it was this tempting fruit that finally set the seasons spinning. Having eaten six pomegranate seeds in the underworld, Persephone, the Goddess of Spring's high-spirited daughter, had been forced to spend six months of the year in the eternal halls of death. Without her beautiful daughter by her side, a mournful Demeter retreated to the dark corners of the universe, allowing for the icy gates of winter to finally creak open. A round crimson herald of frost, the pomegranate comes to harvest in October and November, so 'fesenjoon' is best made with its concentrate during other times of the year.

The true rightist is not a man who wants to go back to this or that institution for the sake of a return; he wants first to find out what is eternally true, eternally valid, and then either to restore or reinstall it, regardless of whether it seems obsolete, whether it is ancient, contemporary, or even without precedent, brand new, “ultramodern.” Old truths can be rediscovered, entirely new ones found. The Man of the Right does not have a time-bound, but a sovereign mind[...] The right stands for liberty, a free, unprejudiced form of thinking, a readiness to preserve traditional values (provided they are true values), a balanced view of the nature of man, seeing in him neither beast nor angel, insisting also on the uniqueness of human beings who cannot be transformed into or treated as mere numbers or ciphers; but the left is the advocate of the opposite principles. It is the enemy of diversity and the fanatical promoter of identity. Uniformity is stressed in all leftist utopias, a paradise in which everybody should be the “same,” where envy is dead, where the “enemy” either no longer exists, lives outside the gates, or is utterly humiliated. Leftism loathes differences, deviation, stratifications. Any hierarchy it accepts is only “functional.

Calf-deep in the soothing water I indulge myself in the wishful vision. I am not unaware of what such daydreams signify, dreams of becoming an unthinking savage, of taking the cold road back to the capital, of groping my way out to the ruins in the desert, of returning to the confinement of my cell, of seeking out the barbarians and offering myself to them to use as they wish. Without exception they are dreams of ends: dreams not of how to live but of how to die. And everyone, I know, in that walled town sinking now into darkness (I hear the two thin trumpet calls that announce the closing of the gates) is similarly preoccupied. What has made it impossible for us to live in time like fish in the water, like birds in air, like children? It is the fault of Empire! Empire has created the time of history. Empire has located its existence not in the smooth recurrent spinning time of the cycle of the seasons but in the jagged time of rise and fall, of beginning and end, of catastrophe. Empire dooms itself to live in history and plot against history. One thought alone preoccupies the submerged mind of Empire: how not to end, how not to die, how to prolong its era. By day it pursues its enemies. It is cunning and ruthless, it sends its bloodhounds everywhere. By night it feeds on images of disaster: the sack of cities, the rape of populations, pyramids of bones, acres of desolation. A mad vision yet a virulent one: I, wading in the ooze, am no less infected with it than the faithful Colonel Joll as he tracks the enemies of Empire through the boundless desert, sword unsheathed to cut down barbarian after barbarian until at last he finds and slays the one whose destiny it should be (or if not his then his son's or unborn grandson's) to climb the bronze gateway to the Summer Palace and topple the globe surmounted by the tiger rampant that symbolizes eternal domination, while his comrades below cheer and fire their muskets in the air.

Then Almitra spoke, saying, "We would ask now of Death." And he said: You would know the secret of death. But how shall you find it unless you seek it in the heart of life? The owl whose night-bound eyes are blind unto the day cannot unveil the mystery of light. If you would indeed behold the spirit of death, open your heart wide unto the body of life. For life and death are one, even as the river and the sea are one. In the depth of your hopes and desires lies your silent knowledge of the beyond; And like seeds dreaming beneath the snow your heart dreams of spring. Trust the dreams, for in them is hidden the gate to eternity. Your fear of death is but the trembling of the shepherd when he stands before the king whose hand is to be laid upon him in honour. Is the sheered not joyful beneath his trembling, that he shall wear the mark of the king? Yet is he not more mindful of his trembling? For what is it to die but to stand naked in the wind and to melt into the sun? And what is to cease breathing, but to free the breath from its restless tides, that it may rise and expand and seek God unencumbered? Only when you drink from the river of silence shall you indeed sing. And when you have reached the mountain top, then you shall begin to climb. And when the earth shall claim your limbs, then shall you truly dance.

She took my wings,' he whispered. Tamlin's green eyes flickered and I knew right then, that the faerie was going to die. Death wasn't just hovering in this hall; it was counting down the faerie's remaining heartbeats. I took one of the faerie's hands in mine. The skin there was almost leathery, and, perhaps more of a reflex than anything, his long fingers wrapped around mine, covering them completely. 'She took my wings,' he said again, his shaking subsiding a bit. I brushed the long, damp hair from the faerie's half-turned face, revealing a pointed nose and a mouth full of sharp teeth. His dark eyes shifted to mine, beseeching, pleading. 'It will be all right,' I said, and hoped he couldn't smell the lies the way the Suriel was able to. I stroked his limp hair, its texture like liquid night- another I would never be able to paint but would try to, perhaps forever. 'It will be all right.' The faerie closed his eyes, and I tightened my grip on his hand. Something wet touched my feet, and I didn't need to look down to see that his blood had pooled around me. 'My wings,' the faerie whispered. 'You'll get them back.' The faerie struggled to open his eyes. 'You swear?' 'Yes,' I breathed. The faerie managed a slight smile and closed his eyes again. My mouth trembled. I wished for something else to say, something more to offer him than my empty promises. The first false vow I'd ever sworn. But Tamlin began speaking, and I glanced up to see him take the faerie's other hand. 'Cauldron save you,' he said, reciting the words of a prayer that was probably older than the mortal realm. 'Mother hold you. Pass through the gates, and smell that immortal land of milk and honey. Fear no evil. Feel no pain.' Tamlin's voice wavered, but he finished. 'Go, and enter eternity.' The faerie heaved one final sigh, and his hand went limp in mine. I didn't let go, though, and kept stroking his hair, even when Tamlin released him and took a few steps from the table. I could feel Tamlin's eyes on me, but I wouldn't let go. I didn't know how long it took for a soul to fade from the body. I stood in the puddle of blood until it grew cold, holding the faerie's spindly hand and stroking his hair, wondering if he knew I'd lied when I'd sworn he would get his wings back, wondering if, wherever he had now gone, he had gotten them back. A clock chimed somewhere in the house, and Tamlin gripped my shoulder. I hadn't realised how cold I'd become until the heat of his hand warmed me through my nightgown. 'He's gone. Let him go.' I studied the faerie's face- so unearthly, so inhuman. Who could be so cruel to hurt him like that? 'Feyre,' Tamlin said, squeezing my shoulder. I brushed the faerie's hair behind his long, pointed ear, wishing I'd known his name, and let go.

I want you to imagine you are driving north, across the Lions Gate Bridge, and the sky is steely grey and the sugar-dusted mountains-realize that there are only more mountains-mountains until the North Pole, mountains until the end of the world, mountains taller than a thousand me's, mountains taller than a thousand you's. Here is where civilization ends; here is where time ends and where eternity begins. Here is what Lions Gate Bridge is: one last grand gesture of beauty, of charm, and of grace before we enter the hinterlands, before the air becomes too brittle and too cold to breath, before we enter that place where life becomes harsh, where we must become animals in order to survive.

When he awakened from sleep, he said, “Surely the Lord is in this place—and I did not know it.... This is none other than the house of God, and this is the gate of heaven” (Genesis 28:16–17). In the Celtic world that gateway is present everywhere. In every place is the immediacy of heaven. In every moment we can glimpse the Light that was in the beginning and from which all things have come. As Oliver says, “The threshold is always near.”3 We can step over this threshold and back again in the fleeting span of a second. In a single step we can find ourselves momentarily in that other world, the world of eternal Light, which is woven inseparably through this world—the world of matter that is forever unfolding like a river in flow.

The Dying Man" in memoriam W.B. Yeats 1. His words I heard a dying man Say to his gathered kin, “My soul’s hung out to dry, Like a fresh salted skin; I doubt I’ll use it again. “What’s done is yet to come; The flesh deserts the bone, But a kiss widens the rose I know, as the dying know Eternity is Now. “A man sees, as he dies, Death’s possibilities; My heart sways with the world. I am that final thing, A man learning to sing. 2. What Now? Caught in the dying light, I thought myself reborn. My hand turn into hooves. I wear the leaden weight Of what I did not do. Places great with their dead, The mire, the sodden wood, Remind me to stay alive. I am the clumsy man The instant ages on. I burned the flesh away, In love, in lively May. I turn my look upon Another shape than hers Now, as the casement blurs. In the worst night of my will, I dared to question all, And would the same again. What’s beating at the gate? Who’s come can wait. 3. The Wall A ghost comes out of the unconscious mind To grope my sill: It moans to be reborn! The figure at my back is not my friend; The hand upon my shoulder turns to horn. I found my father when I did my work, Only to lose myself in this small dark. Though it reject dry borders of the seen, What sensual eye can keep and image pure, Leaning across a sill to greet the dawn? A slow growth is a hard thing to endure. When figures our of obscure shadow rave, All sensual love’s but dancing on a grave. The wall has entered: I must love the wall, A madman staring at perpetual night, A spirit raging at the visible. I breathe alone until my dark is bright. Dawn’s where the white is. Who would know the dawn When there’s a dazzling dark behind the sun. 4. The Exulting Once I delighted in a single tree; The loose air sent me running like a child– I love the world; I want more than the world, Or after image of the inner eye. Flesh cries to flesh, and bone cries out to bone; I die into this life, alone yet not alone. Was it a god his suffering renewed?– I saw my father shrinking in his skin; He turned his face: there was another man, Walking the edge, loquacious, unafraid. He quivered like a bird in birdless air, Yet dared to fix his vision anywhere. Fish feed on fish, according to their need: My enemies renew me, and my blood Beats slower in my careless solitude. I bare a wound, and dare myself to bleed. I think a bird, and it begins to fly. By dying daily, I have come to be. All exultation is a dangerous thing. I see you, love, I see you in a dream; I hear a noise of bees, a trellis hum, And that slow humming rises into song. A breath is but a breath: I have the earth; I shall undo all dying with my death. 5. They Sing, They Sing All women loved dance in a dying light– The moon’s my mother: how I love the moon! Out of her place she comes, a dolphin one, Then settles back to shade and the long night. A beast cries out as if its flesh were torn, And that cry takes me back where I was born. Who thought love but a motion in the mind? Am I but nothing, leaning towards a thing? I scare myself with sighing, or I’ll sing; Descend O gentlest light, descend, descend. I sweet field far ahead, I hear your birds, They sing, they sing, but still in minor thirds. I’ve the lark’s word for it, who sings alone: What’s seen recededs; Forever’s what we know!– Eternity defined, and strewn with straw, The fury of the slug beneath the stone. The vision moves, and yet remains the same. In heaven’s praise, I dread the thing I am. The edges of the summit still appall When we brood on the dead or the beloved; Nor can imagination do it all In this last place of light: he dares to live Who stops being a bird, yet beats his wings Against the immense immeasurable emptiness of things.

The Glass Castle is also known as the Grail Castle, the pilgrimage place of the Grail knights, troubadours, Merlins, and bards, like Taliesin, who enter within the Grail Gates of her spinning, spiral tower to receive their initiation and rebirth. This is the hero’s journey, to make the pilgrimage into the Womb. King Solomon; Yeshua, descendent of King David; and King Arthur also walked this labyrinth Womb path and experienced the shamanic internment, and symbolic rebirth or resurrection through the Divine Feminine—at-one-ment with the Great Mother. The heroine’s journey is to not only enter the Grail Castle, but to become the Grail Castle; to become both the eternal pilgrim and also the sacred site that the knights and bards make pilgrimage to, to receive their baptism; to become a Magdalene, a magical doorway or womb portal for others.

And in front of it all are the pearly gates: the proverbial entrance to Heaven that she, in earthly life, thought might not exist. But they are real, not myth or fantasy. As she passes through them, several people greet her. In foreign tongues even, but she understands. Language no longer matter. There are no barriers between herself and others, just love. The gorgeous views seem to go on forever. Ornate structures, mansions, banquet halls, and natural beauty, orchards, gardens. People congregate around huge marble fountains. In the distance are snow-capped mountains of the purist white. She can hear the sounds of rushing rivers and the surf of the ocean at once. Everyone around her is happy, loving, thankful. A choir sings songs of joy and peace while others play musical instruments of every kind in perfect harmony. Children laugh and play in the streets as well as in the clouds above her head.

The other one, the one called Borges, is the one things happen to. I walk through the streets of Buenos Aires and stop for a moment, perhaps mechanically now, to look at the arch of an entrance hall and the grillwork on the gate; I know of Borges from the mail and see his name on a list of professors or in a biographical dictionary. I like hourglasses, maps, eighteenth-century typography, the taste of coffee and the prose of Stevenson; he shares these preferences, but in a vain way that turns them into the attributes of an actor. It would be an exaggeration to say that ours is a hostile relationship; I live, let myself go on living, so that Borges may contrive his literature, and this literature justifies me. It is no effort for me to confess that he has achieved some valid pages, but those pages cannot save me, perhaps because what is good belongs to no one, not even to him, but rather to the language and to tradition. Besides, I am destined to perish, definitively, and only some instant of myself can survive in him. Little by little, I am giving over everything to him, though I am quite aware of his perverse custom of falsifying and magnifying things. Spinoza knew that all things long to persist in their being; the stone eternally wants to be a stone and the tiger a tiger. I shall remain in Borges, not in myself (if it is true that I am someone), but I recognize myself less in his books than in many others or in the laborious strumming of a guitar. Years ago I tried to free myself from him and went from the mythologies of the suburbs to the games with time and infinity, but those games belong to Borges now and I shall have to imagine other things. Thus my life is a flight and I lose everything and everything belongs to oblivion, or to him. I do not know which of us has written this page.

But Dr. Hyde was telling a different story, one that I'd skipped. "Karl Marx famously called religion 'the opiate of the masses'. Buddhism, particularly as it is popularly practiced, promises improvement through karma. Islam and Christianity promise eternal paradise to the faithful. And that is a powerful opiate, certainly, the hope of a better life to come. But there's a Sufi story that challenges the notion that people believe only because they need an opiate. Rabe'al-Adiwiyah, a great woman saint of Sufism, was seen running through the streets of her hometown, Basra, carrying a torch in one hand and a bucket of water in the other. When someone asked her what she was doing, she answered, 'I am going to take this bucket of water and pour it on the flames of hell, and then I am going to use this torch to burn down the gates of paradise so that people will not love God for want of heaven or fear of hell, but because He is God.

Godfrey and Hesper made a glorious pair to look at--but would theirs be a happy union?--Happy, I dare say--and not too happy. He who sees to our affairs will see that the “too” is not in them. There were fine elements in both, and, if indeed they loved, and now I think, from very necessity of their two hearts, they must have loved, then all would, by degrees, by slow degrees, most likely, come right with them. If they had been born again both, before they began, so to start fresh, then like two children hand in hand they might have run in through the gates into the city. But what is love, what is loss, what defilement even, what are pains, and hopes, and disappointments, what sorrow, and death, and all the ills that flesh is heir to, but means to this very end, to this waking of the soul to seek the home of our being--the life eternal? Verily we must be born from above, and be good children, or become, even to our self-loving selves, a scorn, a hissing, and an endless reproach.

Some people stay married for lifetimes, decade after decade, great skelps of centuries together until they're almost in the same skin, growing into each other, shrinking to each other's sizes and shapes, speaking with one voice, clinging fast together, dying days or hours apart. Love doesn't come into it. Not the love of cartoon hearts and cards and cakes and movies and ads for things that no one needs; that grisly synthetic thing, that smiling dog. Love is just a word used to explain away the impossibility of this co-existence, the glorious achievement of being together in the same place, of being happy, and peaceful, and calm, and meeting up again at Heaven's gate, and walking hand in hand to the eternal light. Fairy stories. Couples in care homes curled together in fear of being alone, of being left in darkness and silence, listening for the step of a stranger, too afraid even to use the commode. This happens, people are left like this. It's better this way, to have smashed it all to bits while we're still to separate people.

I seemed to hear a voice of lamentation out of the Golden Age. It told me that we are imperfect, incomplete, and no more like a beautiful woven web, but like a bundle of cords knotted together and flung into a comer. It said that the world was once all perfect and kindly, and that still the kindly and perfect world existed, but buried like a mass of roses under many spadefuls of earth. The faeries and the more innocent of the spirits dwelt within it, and lamented over our fallen world in the lamentation of the wind-tossed reeds, in the song of the birds, in the moan of the waves, and in the sweet cry of the fiddle. It said that with us the beautiful are not clever and the clever are not beautiful, and that the best of our moments are marred by a little vulgarity, or by a pin-prick out of sad recollection, and that the fiddle must ever lament about it all. It said that if only they who live in the Golden Age could die we might be happy, for the sad voices would be still; but alas! alas! they must sing and we must weep until the Eternal gates swing open.

All I can offer is this (without a single remembrance or image, or even incoherent wisp of correspondence), even so I knew, in those eradicated moments, and I know still: That there, there outside the gates of any physical state or world we may inhabit, something is—which, being so unlike, so beautiful and radiant and eternal—can never be transported into living life, not even by a word. Brighter than fires, more soft than fur, better than the best—nameless, non-communicable, absolute. And, without a bookmark in our hearts or brains to enable us to find it while here, yet there—there it nevertheless is, and will be ever. There is nothing to fear or to regret. There is no end. Only always a Beginning—that not even the most lucid scripture, or most transcendent art (even that of the Scarlet Lily, Cremisia Ranaldi) can recreate. We touch upon it, yes, I believe we do, in our greatest poets (which is why, if only as a ghost, she could undo the door). In the best of love or joy, that too—but all of this is a shadow. The shadow of the Nothing which is Everything.

JANUARY 28 MY KINGDOM WILL BE ESTABLISHED IN YOUR LIFE MY KINGDOM COME, My will be done, on earth as it is in heaven. My kingdom will advance and be established through the preaching and teaching of My Word, and through My miracles of healing. Let the gates of your life and city be opened for the King of glory to come in. I am robed in majesty and armed with strength; indeed, the whole world is established, firm, and secure because My throne was established long ago—from all eternity. Do not be afraid, little one, for it has pleased Me to give you the kingdom. Let men know of My mighty acts and the glorious majesty of My kingdom. Let the kingdoms of this world become the kingdoms of My Son, Jesus Christ. MATTHEW 4:23; PSALMS 24:7; 103:19–22; 145:12 Prayer Declaration Your kingdom come, Lord, Your will be done. Lord, You reign. You are clothed with majesty and strength. Your throne is established of old. You are from everlasting. I receive the kingdom because it is Your good pleasure to give it to me. Let me speak of the glory of Your kingdom and talk of Your power.

On this side of eternity, Christmas is still a promise. Yes, the Savior has come, and with him peace on earth, but the story is not finished. Yes, there is peace in our hearts, but we long for peace in our world. Every Christmas is still a “turning of the page” until Jesus returns. Every December 25 marks another year that draws us closer to the fulfillment of the ages, that draws us closer to . . . home. When we realize that Jesus is the answer to our deepest longing, even Christmas longings, each Advent brings us closer to his glorious return to earth. When we see him as he is, King of kings and Lord of lords, that will be “Christmas” indeed! Talk about giving Christmas gifts! Just think of this abundance . . . You do not lack any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed. (1 Cor. 1:7) And carols? You’re about to hear singing like you’ve never heard before. Listen . . . Then I heard something like the voice of a great multitude and like the sound of many waters and like the sound of mighty peals of thunder, saying, “Hallelujah! For the Lord our God, the Almighty, reigns.” (Rev. 19:6, nasb) Christmas choirs? Never was there a choir like the one about to be assembled . . . They held harps given them by God and sang . . . the song of the Lamb: “Great and marvelous are your deeds, Lord God Almighty. Just and true are your ways, King of the ages.” (Rev. 15:2–3) True, Main Street in your town may be beautifully decorated for the season, but picture this . . . The twelve gates [of the city] were twelve pearls, each gate made of a single pearl. The great street of the city was of pure gold, like transparent glass. (Rev. 21:21) Oh, and yes, we love the glow of candles on a cold winter’s night and the twinkling of Christmas lights in the dark, but can you imagine this? There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever. (Rev. 22:5) Heaven is about to happen. The celebration is about to burst on the scene. We stand tiptoe at the edge of eternity, ready to step into the new heaven and the new earth. And I can hardly wait.

Ed’s sermon explains better than most theological statements the belief shared by all five of the men who were ultimately to combine forces in Operation Auca. “The fate of the criminal,” Ed said, “is to fulfill the condemnation by being punished—for some this means serving a term of years, for others it means imprisonment for life, for others it means death. God’s condemnation upon all sinners is death. ‘The wages of sin is death. . . .’ One sentence, and one punishment for those who do not believe. “But, you say, God is a God of love. He will not punish anyone eternally. It is true that He is a God of love. And His condemnation does not in any way alter the fact. God is not willing that you or I experience the punishment we justly deserve. Therefore He offers us an escape, if we choose to accept it. At the price of His only begotten Son, God provided pardon. “This is the simple, plain, and clear Word of God from His book, the Bible. ‘He that believeth on My Son,’ says God, ‘is not condemned, but he that believeth not is condemned already, because he has not believed on my only begotten Son.

Seeing that I would never manage to fall asleep, I arose, lit a candle, and after dressing went outside. Beneath the dull glow of the winter moon the snow glowed like pale blue china. The sidewalks sparkled weakly beneath the rays of the flickering street lamps; the benumbed streets slumbered forlornly. I walked, passing one corner after the other, and suddenly found myself on the edge of town. Further, beyond the square, an endless expanse began to glisten with a somber silverness. I stopped just before the gates. My intent gaze could distinguish nothing in the distant white expanse. Before me rose the imposing bank of the Volga like a gigantic snowdrift. So barren and uninviting was this deserted view resembling eternity that my heart contracted. I turned to the right and approached quite close to the monastery enclosure. From behind the bronze gates, glimmered a dense net of crosses and gravestones. The ancient eyes of the church gazed forbiddingly down on me, and with an eerie feeling I thought of the monks sleeping at this moment in tomb-like cells together with corpses. Were any of them thinking of the hour of death on this night? ("Lamia")

Our freedom does not lie outside us, but within us. One can be bound outside, and yet one will still feel free since one has burst inner bonds. One can certainly gain outer freedom through powerful actions, but one creates inner freedom only through the symbol. The symbol is the word that goes out of the mouth, that one does not simply speak, but that rises out of the depths of the self as a word of power and great need and places itself unexpectedly on the tongue. It is an astonishing and perhaps seemingly irrational word, but one recognizes it as a symbol since it is alien to the conscious mind. If one accepts the symbol, it is as if a door opens leading into a new room whose existence one previously did not know. But if one does not accept the symbol, it is as if one carelessly went past this door; and since this was the only door leading to the inner chambers, one must pass outside into the streets again, exposed to everything external. But the soul suffers great need, since outer freedom is of no use to it. Salvation is a long road that leads through many gates. These gates are symbols. Each new gate is at first invisible; indeed, it seems at first that it must be created, for it exists only if one has dug up the spring’s root. To find the mandrake, one needs the black dog, since good and bad must always be united first if the symbol is to be created. The symbol can be neither thought up nor found: it becomes. Its becoming is like the becoming of human life in the womb. Pregnancy comes about through voluntary copulation. It goes on through willing attention. But if the depths have conceived, then the symbol grows out of itself and is born from the mind, as befits a God. But in the same way a mother would like to throw herself on the child like a monster and devour it again. In the morning, when the new sun rises, the word steps out of my mouth, but is murdered lovelessly, since I did not know that it was the saviour. The newborn child grows quickly, if I accept it. And immediately it becomes my charioteer. The word is the guide, the middle way which easily oscillates like the needle on the scales. The word is the God that rises out of the waters each morning and proclaims the guiding law to the people. Outer laws and outer wisdom are eternally insufficient, since there is only one law and one wisdom, namely my daily law, my daily wisdom. The God renews himself each night.

But we are too numb. Our faith is too stagnant, too stale, too watered-down, too wide. The great paradox of our religion is that the gate to eternal life is narrow, but God is larger than the cosmos itself. To get through the narrow gate, we must cling to that vast, eternal Being. If we cling instead to smaller things—our jobs, our relationships, our ambitions, our friends, our hobbies, our phones, our pets, or anything else—then we will not fit through the narrow passage. We will find ourselves on the broad path to destruction. We are so firmly set on this ruinous path, many of us, that we don’t even think of Him most of the time. We make little or no attempt to conform our lives to His commandments or to walk the narrow path that Christ forged for us. We are too busy for that. It’s inconvenient. It’s dull. Christ says, “Pick up your cross and follow Me,” but we take it as a suggestion—just one possible way to live the Christian life. We leave our crosses on the side of the road and head back inside where it’s warm and there’s a new Netflix show to binge. We tell ourselves that we’ll be fine in the end because we are decent people and we are leading normal lives, and God cannot penalize what is normal. And Satan laughs.

The most magnificent drama in the last thousand years of human history is the transportation of ten million human beings out of the dark beauty of their mother continent into the new-found Eldorado of the West. They descended into Hell; and in the third century they arose from the dead, in the finest effort to achieve democracy for the working millions which this world had ever seen. It was a tragedy that beggared the Greek; it was an upheaval of humanity like the Reformation and the French Revolution. Yet we are blind and led by the blind. We discern in it no part of our labor movement; no part of our industrial triumph; no part of our religious experience. Before the dumb eyes of ten generations of ten million children, it is made mockery of and spit upon; a degradation of the eternal mother; a sneer at human effort; with aspiration and art deliberately and elaborately distorted. And why? Because in a day when the human mind aspired to a science of human action, a history and psychology of the mighty effort of the mightiest century, we fell under the leadership of those who would compromise with truth in the past in order to make peace in the present and guide policy in the future. —W. E. B. DU BOIS, Black Reconstruction in America, 1935

Okay,” I said, looking up to find the gate in the stars. I lifted a hand, only to have it jerked violently down. “What are you doing?” Reth hissed. “I’m making the gate!” “Not that one.” His eyes were wide with—fear? “Why are you so scared of that gate?” He looked to the side, deliberately avoiding staring at the stars. “Because that is . . . that is another part of eternity. It’s not ours.” I frowned. “But I sent the other souls there.” “Yes, and without bodies they were ready to go there. But I am not, nor will I ever be.” I couldn’t help smiling. “Ooh, poor little Reth, are you scared of what happens after you die?” His voice and face were shockingly sincere, his skin pallid and his lips nearly blue. “More than anything. I have no desire to discover that realm of eternity. None of us do, which is why we need that gate. Myself most desperately. Now, please.” I looked back up at the stars, trying to figure out if I was scared of that gate or not. And, strangely enough, I discovered I wasn’t. It was like Lend and I had talked about—no one could say when they were going to die. You did the best with the time you had, filled it with people and things you loved, and hoped that whatever came after was as good or better. I was finally okay with this whole finite mortality thing. “Alright, you big pansy. I’ll figure out the other one.

Reth narrowed his eyes and looked from me to the gate and back again. “Don’t even think about it,” I said, suddenly scared. “If you so much as take a step to drag me through, I will drain your soul and send it through the gate in the stars you’re so scared of. And you know you can’t fight me right now.” His lips jutted out petulantly, then he sighed. “I really will miss you, my love. If nothing else you were always entertaining.” I smiled. “I think I might miss you, too. So few things left in this world to terrorize me and look pretty while doing it. Now get out of here and enjoy your eternity.” He glanced calculatingly at the gate once again, and I raised my hand in warning. “I can drain faster than you can run.” He looked torn, then leaned forward and pressed his smooth lips against mine in a whisper of a kiss. I staggered back, putting my fingers to my lips and still feeling his heat there. “Perhaps if I had done that earlier you would be coming with me now.” He smiled at me, that enigmatic faerie smile that I realized with a pang I really would miss, then turned and walked, stooped and unsteady, through the gate. “Good-bye, Reth,” I whispered, letting the wind carry my words through the gate and wondering if he heard them on the other side. Something tight around my heart released as he grew taller and brighter, healed, his features smoothing until they were so much less human than they had ever been. He turned his head ever so briefly in my direction, smiled, and then ran on dancing feet to join the rest of his brothers and sisters.

I nodded and nodded and nodded again, like the motion could buoy me up for what had to be done. “Okay. We’ll be okay. I’ll go through and use . . . use my own soul to close the agte.” “You can’t!” Lend said. I shrugged, putting on a brave smile. “I’ll be okay. They can probably fix me. I mean, Reth was able to put soul into me on this side. He should be able to do it on the other side, right?” I looked from Vivian to Lend for reassurance, but neither of them had any to give. I needed them to be brave for me, to tell me it was going to work out. I’d come so far to get this bright, happy soul of my own, to figure out who I was and how to love and let myself be loved. I didn’t want to give it up, and I needed to know it would be okay. “Lie to me!” I shouted. “Tell me it’s going to be okay!” Lend shook his head. “There’s no way I’m letting you use your own soul to close the gate.” He stood straighter. “Use mine.” “What?” “Take mine! I have more than you do anyway, right? It only makes sense.” “But who knows what that would do to you on the other side! You would be mortal! We’d have no idea how long you’d live, how it would change you.” He smiled bravely, shrugging. “I never asked to last forever. I’m not interested in immortality; you are the life I chose.” “Oh, will you two shut up?” Vivian stomped over to us, her white-blond hair whipped up into a bizarre halo around her head and her cotton gown barely staying on. “’Let me sacrifice myself!’ ‘No, let me sacrifice myself!’ ‘I love you more than the eternities!’ ‘No, I love you more than the eternities!’” She was pale, her huge, manic eyes wide. Maybe having and then losing the Dark Queen’s soul really had tipped her over the edge. “This one’s all me.

The other one, the one called Borges, is the one things happen to. I walk through the streets of Buenos Aires and stop for a moment, perhaps mechanically now, to look at the arch of an entrance hall and the grillwork on the gate; I know of Borges from the mail and see his name on a list of professors or in a biographical dictionary. I like hourglasses, maps, eighteenth-century typography, the taste of coffee and the prose of Stevenson; he shares these preferences, but in a vain way that turns them into the attributes of an actor. It would be an exaggeration to say that ours is a hostile relationship; I live, let myself go on living, so that Borges may contrive his literature, and this literature justifies me. It is no effort for me to confess that he has achieved some valid pages, but those pages cannot save me, perhaps because what is good belongs to no one, not even to him, but rather to the language and to tradition. Besides, I am destined to perish, definitively, and only some instant of myself can survive in him. Little by little, I am giving over everything to him, though I am quite aware of his perverse custom of falsifying and magnifying things. Spinoza knew that all things long to persist in their being; the stone eternally wants to be a stone and the tiger a tiger. I shall remain in Borges, not in myself (if it is true that I am someone), but I recognize myself less in his books than in many others or in the laborious strumming of a guitar. Years ago I tried to free myself from him and went from the mythologies of the suburbs to the games with time and infinity, but those games belong to Borges now and I shall have to imagine other things. Thus my life is a flight and I lose everything and everything belongs to oblivion, or to him. I do not know which of us has written this page.

Observe the condescension of this fact. This Man, who towers above all other men, holy, harmless, undefiled, and separate from sinners--this Man receiveth sinners. This Man, who is no other than the eternal God, before whom angels veil their faces--this Man receiveth sinners. It needs an angel's tongue to describe such a mighty stoop of love. That any of us should be willing to seek after the lost is nothing wonderful--they are of our own race; but that he, the offended God, against whom the transgression has been committed, should take upon himself the form of a servant, and bear the sin of many, and should then be willing to receive the vilest of the vile, this is marvellous. "This Man receiveth sinners;" not, however, that they may remain sinners, but he receives them that he may pardon their sins, justify their persons, cleanse their hearts by his purifying word, preserve their souls by the indwelling of the Holy Ghost, and enable them to serve him, to show forth his praise, and to have communion with him. Into his heart's love he receives sinners, takes them from the dunghill, and wears them as jewels in his crown; plucks them as brands from the burning, and preserves them as costly monuments of his mercy. None are so precious in Jesus' sight as the sinners for whom he died. When Jesus receives sinners, he has not some out-of-doors reception place, no casual ward where he charitably entertains them as men do passing beggars, but he opens the golden gates of his royal heart, and receives the sinner right into himself--yea, he admits the humble penitent into personal union and makes him a member of his body, of his flesh, and of his bones. There was never such a reception as this! This fact is still most sure this evening, he is still receiving sinners: would to God sinners would receive him.

As I understand things,’ Cotillion replied, ‘once these dragons did what K’rul asked of them, they were compelled to return to Starvald Demelain. As the sources of sorcery, they could not be permitted to interfere or remain active across the realms, lest sorcery cease to be predictable, which in turn would feed Chaos – the eternal enemy in this grand scheme. But the Soletaken proved a problem. They possessed the blood of Tiam, and with it the vast power of the Eleint. Yet, they could travel as they pleased. They could interfere, and they did. For obvious reasons. Scabandari was originally Edur, and so he became their champion—’ ‘After murdering the royal line of the Edur!’ Eloth said in a hiss. ‘After spilling draconean blood in the heart of Kurald Emurlahn! After opening the first, fatal wound upon that warren! What did he think gates were?’ ‘The Tiste Andii for Anomandaris,’ Cotillion continued. ‘Tiste Liosan for Osserc. The T’lan Imass for Olar Ethil. These connections and the loyalties born of them are obvious. Draconus is more of a mystery, of course, since he has been gone a long time—’ ‘The most reviled of them all!’ Eloth shrieked, the voice filling Cotillion’s skull so that he winced. Stepping back, he raised a hand. ‘Spare me, please. I am not really interested in all that, to be honest. Apart from discovering if there was enmity between Eleint and Soletaken. It seems there is, with the possible exception of Silanah—’ ‘Seduced by Anomandaris’s charms,’ snapped Eloth. ‘And Olar Ethil’s endless pleadings…’ ‘To bring fire to the world of the Imass,’ Cotillion said. ‘For that is her aspect, is it not? Thyr?’ Ampelas observed, ‘He is not so uncomprehending as you believed, Kalse.’ ‘Then again,’ Cotillion continued, ‘you too claim Thyr, Eloth. Ah, that was clever of K’rul, forcing you to share power.’ ‘Unlike Tiam,’ Ampelas said, ‘when we’re killed we stay dead.

All the days of my appointed time will I wait." Job 14:14 A little stay on earth will make heaven more heavenly. Nothing makes rest so sweet as toil; nothing renders security so pleasant as exposure to alarms. The bitter quassia cups of earth will give a relish to the new wine which sparkles in the golden bowls of glory. Our battered armour and scarred countenances will render more illustrious our victory above, when we are welcomed to the seats of those who have overcome the world. We should not have full fellowship with Christ if we did not for awhile sojourn below, for he was baptized with a baptism of suffering among men, and we must be baptized with the same if we would share his kingdom. Fellowship with Christ is so honourable that the sorest sorrow is a light price by which to procure it. Another reason for our lingering here is for the good of others. We would not wish to enter heaven till our work is done, and it may be that we are yet ordained to minister light to souls benighted in the wilderness of sin. Our prolonged stay here is doubtless for God's glory. A tried saint, like a well-cut diamond, glitters much in the King's crown. Nothing reflects so much honour on a workman as a protracted and severe trial of his work, and its triumphant endurance of the ordeal without giving way in any part. We are God's workmanship, in whom he will be glorified by our afflictions. It is for the honour of Jesus that we endure the trial of our faith with sacred joy. Let each man surrender his own longings to the glory of Jesus, and feel, "If my lying in the dust would elevate my Lord by so much as an inch, let me still lie among the pots of earth. If to live on earth forever would make my Lord more glorious, it should be my heaven to be shut out of heaven." Our time is fixed and settled by eternal decree. Let us not be anxious about it, but wait with patience till the gates of pearl shall open.

The dead man, Hippolytus continues, will rise again by passing through the “door of heaven.” Jacob saw the gate of heaven on his way to Mesopotamia, “but they say Mesopotamia is the stream of the great ocean that flows from the midst of the perfect man.” This is the gate of heaven of which Jacob said: “How terrible is this place! This is no other but the house of God, and the gate of heaven.”120 The stream that flows out of the Original Man (the gate of heaven) is interpreted here as the flood-tide of Oceanus, which, as we have seen, generates the gods. The passage quoted by Hippolytus probably refers to John 7 : 38 or to an apocryphal source common to both. The passage in John—“He who believes in me, as the scripture has said, Out of his belly shall flow rivers of living water”—refers to a nonbiblical source, which, however, seemed scriptural to the author. Whoever drinks of this water, in him it shall be a fountain of water springing up into eternal life, says Origen.121 This water is the “higher” water, the aqua doctrinae, the rivers from the belly of Christ, and the divine life as contrasted with the “lower” water, the aqua abyssi, where the darknesses are, and where dwell the Prince of this world and the deceiving dragon and his angels.122 The river of water is the “Saviour” himself.123 Christ is the river that pours into the world through the four gospels,124 like the rivers of Paradise. I have purposely cited the ecclesiastical allegories in greater detail here, so that the reader can see how saturated Gnostic symbolism is in the language of the Church, and how, on the other hand, particularly in Origen, the liveliness of his amplifications and interpretations has much in common with Gnostic views. Thus, to him as to many of his contemporaries and successors, the idea of the cosmic correspondence of the “spiritual inner man” was something quite familiar: in his first Homily on Genesis he says that God first created heaven, the whole spiritual substance, and that the counterpart of this is “our mind, which is itself a spirit, that is, it is our spiritual inner man which sees and knows God.”125

He is thinking if there is any way by which he can explain just how and what it is he suffers. He is wondering if there is anyone in the whole wide world with a heart big enough to comprehend what it is he wants to tell. There are so many little things to say first, and will anyone have the patience to listen to the end? Suffering is no one thing: it is composed of invisible atoms infinite in number, each one a universe in the great macrocosm of pain. He could begin anywhere, with anything, with a silly word even, a word such as flapdoodle, and he could erect a cathedral of staggering dimensions which would not occupy so much as a pocket in the crevice of the tiniest atom. To say nothing of the surrounding terrain, of the circumambient aura, of things like coast lines, volcanic craters, fathomless lagoons, pearl studs and tons of chicken feathers. The musician has an instrument to work with, the surgeon has his implements, the architect his plans, the general his pawns, the idiot his idiocy, but the one who is suffering has everything in the universe except relief. He can run out to the periphery a trillion times but the circle never straightens out. He knows every diameter but no egress. Every exit is closed, whether it be an inch away or a billion light years distant. You crash a gate made of arms and legs only to get a butt blow behind the ear. You pick up and run on bloody, sawed-off stumps, only to fall into an endless ravine. You sit in the very center of emptiness, whimpering inaudibly, and the stars blink at you. You fall into a coma, and just when you think you've found your way back to the womb they come after you with pick and shovel, with acetylene torches. Even if you found the place of death they would find a way to blow you out of it. You know time in all its curves and infidelities. You have lived longer than it takes to grow all the countless separate parts of a thousand new universes. You have watched them grow and fall apart again. And you are still intact, like a piece of music which goes on being played forever. The instruments wear out, and the players too, but the notes are eternal, and you are made of nothing but invisible notes which even the faintest zephyr can shake a tune out of.

Oh doors of your body There are nine and I have opened them all Oh doors of your body There are nine and for me they have all closed again At the first door Clear Reason has died It was do you remember? the first day in Nice Your left eye like a snake slides Even my heart And let the door of your left gaze open again At the second door All my strength has died It was do you remember? in a hostel in Cagnes Your right eye was beating like my heart Your eyelids throbbed like flowers beat in the breeze And let the door of your right gaze open again At the third door Hear the aorta beat And all my arteries swollen from your only love And let the door of your left ear be reopened At the fourth gate They escort me every spring And listening listening to the beautiful forest Upload this song of love and nests So sad for the soldiers who are at war And let the door of your right ear reopen At the fifth gate It is my life that I bring you It was do you remember? on the train returning from Grasse And in the shade, very close, very short Your mouth told me Words of damnation so wicked and so tender What do I ask of my wounded soul How could I hear them without dying Oh words so sweet so strong that when I think about it I seem to touch them And let the door of your mouth open again At the sixth gate Your gestation of putrefaction oh War is aborting Behold all the springs with their flowers Here are the cathedrals with their incense Here are your armpits with their divine smell And your perfumed letters that I smell During hours And let the door on the left side of your nose be reopened At the seventh gate Oh perfumes of the past that the current of air carries away The saline effluvia gave your lips the taste of the sea Marine smell smell of love under our windows the sea was dying And the smell of the orange trees enveloped you with love While in my arms you cuddled Still and quiet And let the door on the right side of your nose be reopened At the eighth gate Two chubby angels care for the trembling roses they bear The exquisite sky of your elastic waist And here I am armed with a whip made of moonbeams Hyacinth-crowned loves arrive in droves. And let the door of your soul open again With the ninth gate Love itself must come out Life of my life I join you for eternity And for the perfect love without anger We will come to pure and wicked passion According to what we want To know everything to see everything to hear I gave up in the deep secret of your love Oh shady gate oh living coral gate Between two columns of perfection And let the door open again that your hands know how to open so well

Burbank's power of love, reported Hall, "greater than any other, was a subtle kind of nourishment that made everything grow better and bear fruit more abundantly. Burbank explained to me that in all his experimentation he took plants into his confidence, asked them to help, and assured them that he held their small lives in deepest regard and affection." Helen Keller, deaf and blind, after a visit to Burbank, wrote in Out­ look for the Blind: "He has the rarest of gifts, the receptive spirit of a child. When plants talk to him, he listens. Only a wise child can understand the language of flowers and trees." Her observation was particularly apt since all his life Burbank loved children. In his essay "Training of the Human Plant," later published as a book, he an­ticipated the more humane attitudes of a later day and shocked authori­tarian parents by saying, "It is more important for a child to have a good nervous system than to try to 'force' it along the line of book knowledge at the expense of its spontaneity, its play. A child should learn through a medium of pleasure, not of pain. Most of the things that are really useful in later life come to the children through play and through association with nature." Burbank, like other geniuses, realized that his successes came from having conserved the exuberance of a small boy and his wonder for everything around him. He told one of his biographers: 'Tm almost seventy-seven, and I can still go over a gate or run a foot race or kick the chandelier. That's because my body is no older than my mind-and my mind is adolescent. It has never grown up and I hope it never will." It was this quality which so puzzled the dour scientists who looked askance at his power of creation and bedeviled audiences who expected him to be explicit as to how he produced so many horticultural wonders. Most of them were as disappointed as the members of the American Pomological Society, gathered to hear Burbank tell "all" during a lecture entitled "How to Produce New Fruits and Flowers," who sat agape as they heard him say: In pursuing the study of any of the universal and everlasting laws of nature, whether relating to the life, growth, structure and movements of a giant planet, the tiniest plant or of the psychological movements of the human brain, some conditions are necessary before we can become one of nature's interpreters or the creator of any valuable work for the world. Preconceived notions, dogmas and all personal prejudice and bias must be laid aside. Listen patiently, quietly and reverently to the lessons, one by one, which Mother Nature has to teach, shedding light on that which was before a mystery, so that all who will, may see and know. She conveys her truths only to those who are passive and receptive. Accepting these truths as suggested, wherever they may lead, then we have the whole universe in harmony with us. At last man has found a solid foundation for science, having discovered that he is part of a universe which is eternally unstable in form, eternally immutable in substance.

IT’S FUNNY: it isn’t the fire that kills you, it’s the smoke. There you are, pounding on the windows, climbing higher and higher through your burning home, trying to get away, to get out, hoping that if you can just avoid the flames, perhaps you’ll survive the fire, but all the time you’re suffocating slowly, your lungs filling with smoke. There you are, waiting for the horrors to come from some there, from some other, from without, and all the while you’re dying, bit by airless bit, from within. You buy a handgun—for protection, you say—and drop dead that night from a heart attack. You put locks on your doors. You put bars on your windows. You put gates around your house. The doctor phones: It’s cancer, he says. Swimming frantically up to the surface to escape from a menacing shark, you get the bends and drown. You resolve, one sunny New Year’s Day, to get back into shape. This is the year, you insist. A new beginning. A new start. A stronger you, a tougher you. At the health club the following morning, just as you’re beginning your third set of bench presses, your muscles cramp and the barbell collapses onto your neck, crushing your windpipe. You can’t cry out. Your face turns blue. Your arms go limp. There, on a poster on the wall beside you, are the last words you see before your eyes close and darkness envelopes you for eternity: Feel the Burn.

IT’S FUNNY: it isn’t the fire that kills you, it’s the smoke. There you are, pounding on the windows, climbing higher and higher through your burning home, trying to get away, to get out, hoping that if you can just avoid the flames, perhaps you’ll survive the fire, but all the time you’re suffocating slowly, your lungs filling with smoke. There you are, waiting for the horrors to come from some there, from some other, from without, and all the while you’re dying, bit by airless bit, from within. You buy a handgun—for protection, you say—and drop dead that night from a heart attack. You put locks on your doors. You put bars on your windows. You put gates around your house. The doctor phones: It’s cancer, he says. Swimming frantically up to the surface to escape from a menacing shark, you get the bends and drown. You resolve, one sunny New Year’s Day, to get back into shape. This is the year, you insist. A new beginning. A new start. A stronger you, a tougher you. At the health club the following morning, just as you’re beginning your third set of bench presses, your muscles cramp and the barbell collapses onto your neck, crushing your windpipe. You can’t cry out. Your face turns blue. Your arms go limp. There, on a poster on the wall beside you, are the last words you see before your eyes close and darkness envelopes you for eternity: Feel the Burn. It’s funny.

wall against his back, then frowned as he heard a creaking sound coming from somewhere close by. He was about to investigate, when the house was plunged into darkness once again. * * * Ryan swung his car through the gates and was forced to reduce his speed along the narrow driveway, for which Phillips was eternally grateful. They followed the road over the little stone bridge next to the Archimedes screw and heard the water bubbling furiously through its crushing blades as they passed. They rounded a bend and the house materialised through the trees, its windows flaming brightly against the inky blue-black sky. “It doesn’t look real, does it?” Phillips said, his eyes trained on the perfect backdrop. “It’s not going to disappear before your eyes,” Ryan muttered. Then, in a moment of extreme irony, that is exactly what happened. The two men looked on in shock as the house seemed to disappear, its walls blending with the colour of the night sky and the trees surrounding it. CHAPTER 30 “What the hell?” Martin Henderson swore beneath his breath as the lights went out. He stepped away from the wall to begin feeling his way towards the doorway but the house was pitch black and he could barely see his own hand in front of his face. The circuit had blown again, he thought, which was hardly surprising when a couple of old crackpots insisted on living like Victorian throwbacks rather than relying on the National Grid like the rest of the known world. The sooner he could get away from here, the better. His fingers brushed against the architrave on the doorway and he began to retrace his steps using the wall as a guide, no longer concerned about keeping his meeting at nine o’clock. He only hoped the other person was having as much trouble as he was, finding their way through the maze of rooms in the old house. When his fingers touched nothing but air, he realised he’d reached the turning to lead him back into the small hallway outside the bedrooms and the morning room, and the lift shaft was somewhere over his left shoulder. Blind without any light source, Henderson’s other senses were heightened considerably. He shivered as he stepped in front of the doors to the lift shaft, feeling an icy breath of wind brush against his cheeks. His brain was slow to compute the fact and he did not realise the implication until it was too late. The doors were open. The figure stepped out in front of him, barely making a creak against the floorboards but it was enough to alert him to the presence of another. “For The Valiant,” they whispered. Two firm hands came up to thrust against his chest and

To the narcissist, may karma intercept you at the gates, where heaven’s entrance is denied, but a lifetime pass to eternal hell is generously granted.

I remember on one occasion, when we met, he asked what my last Sabbath's subject had been. It had been, 'The wicked shall be turned into hell.' On hearing this awful text, he asked, 'Were you able to preach it *with tenderness*?' Certain it is that the tone of reproach and upbraiding is widely different from the voice of solemn warning. It is not saying hard things that pierces the consciences of our people; it is the voice of Divine love heard amid the thunder. The sharpest point of the two-edged sword is not *death* but *life*; and against self-righteous souls this latter ought to be more used than the former. For such souls can hear us tell of the open gates of hell and the unquenchable fire far more unconcernedly than of the gates of heaven wide-open for their immediate return. When we preach that the glad tidings *were intended to impart immediate assurance of eternal life to every sinner that believes them*, we strike deeper upon the proud enmity of the world to God, than when we show the eternal curse and the second death.

The Impossible Banquet by Stewart Stafford Awakened by a stinging sun, Radiant wings of flame and gold, I breathe in dawn’s virgin hopes, With icy shards of doubting cold. Am I not my parents' child? Lost my way on a freedom roam, Invitation to a tempting feast, Over family, love, and home. Trapped within the world's crosshairs, Locked down with time to burn, Casting runestones, but too late, For visible escape, I yearn. An obsessive lady by my side, A judge of karma infernal, She took my life with her own hand, Bequeathing a wound eternal. Tomorrow’s hopes are now a ghost, No merciful release to illuminate, I wish to scrub away the past, A vain rebirth to change my fate. But I’m caught in the Reaper's maw, I weep for you who procrastinate, Sold my soul on Devil's Bridge, Then dragged through a fiery gate. Hope, community, society crash, Towering feats of grotesquery, You may not grieve for me who's gone, Time's cruel critic is all you see. © Stewart Stafford, 2023. All rights reserved.

Bryce weighed the salt in her hands. “It’s two ounces over.” “It’s seven and seven! Just what you asked for! It’s all cut to sevens.” Seven—the holy number. Or unholy, depending on who was worshipping. Seven Asteri, seven hills in their Eternal City, seven neighborhoods and seven Gates in Crescent City; seven planets, and seven circles in Hel, with seven princes who ruled them, each darker than the last.

According to the teaching of President Joseph F. Smith, the man Adam was “born of woman into this world, the same as Jesus and you and I.”21 Brigham Young was just as straightforward on this matter. God, he said, “created man, as we create our children; for there is no other process of creation in heaven, on the earth, in the earth, or under the earth, or in all the eternities, that is, that were, or ever that will be. . . . There exist fixed laws and regulations by which the elements are fashioned . . . and this process of creation is from everlasting to everlasting.”22 Thus, we may conclude that the accounts of Adam’s creation from the dust and Eve’s creation from Adam’s rib are figurative, or symbolic, and designed to teach us certain truths about the first man and first woman.23

Then my sentence remains death and I will take it.’ Freydis said. ‘As a skjoldmoy, with a battle-axe in my hand. But I will make Valhalla a place on earth before it happens. I will make Vinland the gates to all of the Nordic Empire and they will be open for all eternity to those persecuted by these one-God heathens, wherever they may be.

The crystal of the Dead Gate began to glow white. Not from her touch, but as if— The Reapers were chanting. Awakening the Dead Gate, somehow. During the attack on the city, it had channeled her magic against the demons, but today … today it would siphon off her power. Her soul. The Gates sucked magic from whoever touched them, and stored it. She’d inherited her power from that very force. But this one fed that power right back into the power grid. Like some fucked-up rechargeable battery. Somehow, she’d become food. Was that what she’d traded away? A few centuries here, thinking she’d found eternal rest—and then meeting this end? Instead, she’d face a trip straight into the meat grinder of souls immediately when she died. Which seemed likely to be soon. There was a good chance that she could draw from the Gate as well, she supposed. But what if the Dead Gate was somehow different? What if she went to summon power, only to lose all of hers? She couldn’t risk it.

Yes,” Bryce said tightly. “Before Danika helped to save this city. Where’s the Pack of Devils?” she asked again, voice hitching. Something large growled and shifted in the shadows behind the Under-King, but remained hidden by the mists. Hunt’s lightning zapped at his fingers in warning. “Life is a beautiful ring of growth and decay,” the Under-King said, the words echoing through the Sleeping City around them. “No part left to waste. What we receive upon birth, we give back in death. What is granted to you mortals in the Eternal Lands is merely another step in the cycle. A waypoint along your journey toward the Void.” Hunt growled. “Let me guess: You hail from Hel, too?” “I hail from a place between stars, a place that has no name and never shall. But I know of the Void that the Princes of Hel worship. It birthed me, too.” The star in the center of Bryce’s chest flared. The Under-King smiled, and his horrific face turned ravenous. “I beheld your light across the river, that day. Had I only known when you first came to me—things might have been quite different.” Hunt’s lightning surged, but he reined it in. “What do you want with her?” “What I want from all souls who pass here. What I give back to the Dead Gate, to all of Midgard: energy, life, power. You did not give your power to the Eleusian system; you made the Drop outside of it. Thus, you still possess some firstlight. Raw, nutritious firstlight.” “Nutritious?” Bryce said. The Under-King waved a bony hand. “Can you blame me for sampling the goods as they pass through the Dead Gate?” Hunt’s mouth dried up. “You … you feed on the souls of the dead?

Nick yawned. “You’ll become closer with the person walking beside you in Hell for a day than the one sitting next to you in Heaven for eternity

Poem of the Phalanx (Perception as Visual Personal Art) Memories, shard, intersect and twitch, Create images anew as they inter and switch. Amid blackness eternal, the ground breaks the day And the shape which cuts the ground— Phalanx in time—reapers way. 5 Thoughts as geometric planes galley the night mind, Images thoughted, float raging ever by. Comets to the mind–bolt outta the black they mortise and fly– Disappear they do–into their midnighted cry. (Yea, evil is wrought from the want of the want of Love’s lost ought. 10 Goodness wrights of the abundance of Love in blood ’twas bought. —Live the moment within God’s Mind too, For once missed she will pass by you. But He alone shall remember thy days, For in His Heart He will hold thy ways. 15 (. . . Surmount untold; reproaching its summits hidden self face, Can’t make for a daydrop of lost opportunity and regret’s disgrace. Yes, eternities of regrets can never create The day’s bested instance that was forsaked). Fleets of illusion harbor and snag, 20 Bristled spears impale with emotive jags. Willish anvil beaten and enhammored in bers red embs, Guards the hellgates unhinged in forged remembered contems. (Aye, the anvil of will beaten and wrought Sentinels the gate ripped in forged oughts). 25 Phalanx of dreams penetrate they deep, Guard thy soul they do lest the enemy storms thy keep. They rancor and barb thyself under penalty of arms, And kill the dragons that would do thee most harm. Yea, in the Belly of the Beast thy wounds do feel pierced, 30 For Love Eternal must cut darkness as the Spirit is so fierce. The hour of shadows exalt—! ’Gainst the Christ in His plain splin‴try array– Yet curshed in a moment on that ill-fated day. The way of caution doth forbear to tread beyond the mire In those bleak hours when the ‘Powers that Be’ seek to solace thee in thy soulish desires. 35 Mercy travails deep upon the Fires of His Winds To heal by His cut; His own everlasting His– Is to die to Love Eternal with He, –as He now does and is . . . Hell for others, heaven for some, His work ’tis finished all given and in all thrust done. 40 As Love rejoices His shed blood run red for thee—, —Things Divined and precioius for you and for me forever in He (The spear that killed Him gave Him life –the enemy’s travesty). Phalanx comes, phalanx goes, Wither are thou—dost thousest know? 45 Are ye pierced through and through out within? Seek his face so life may begin Sharp keys to hell the warriors doth say, Yet unlock they the gate to heaven’s pathway. End

And into that gate they shall enter, and in that house they shall dwell, where there shall be no Cloud nor Sun, no darkness nor dazzling, but one equal light, no noise nor silence, but one equal music, no fears nor hopes, but one equal possession, no foes nor friends, but one equal communion and identity, no ends nor beginnings, but one equal eternity.

Worship of Chains (The Sonnet) Enough with the worship of chains! Enough with celebration of selfishness! Time it is to shatter the altars of separation. Time it is to be the ravager of primitiveness. Let us hang all our sectarian gods and idols. Let us start a new worship of love and liberty. Let us be prophets and messengers of harmony. Let us be disintegrated in realization of inclusivity. Let us go insane and kick all prison-gates down. Let us burn locks to ashes with flames of heart. Let us call upon the vigor eternal from within. Let us hunt down the last trace of inhuman dirt. Let us draw a noble anatomy for civilization. Let us lay ourselves as cornerstones of ascension.

Trust the dreams, for in them is hidden the gate to eternity.

Cauldron save you,” he said, reciting the words of a prayer that was probably older than the mortal realm. “Mother hold you. Pass through the gates, and smell that immortal land of milk and honey. Fear no evil. Feel no pain.” Tamlin’s voice wavered, but he finished. “Go, and enter eternity.

Mala’s bloodline shall bleed again to forge the Lock anew. And you will lead them, a lamb to slaughter, to pay the price of this choice you made to waste its power here, for this petty battle. You will show this future scion how to forge a new Lock with Mala’s gifts, how to then use it to wield the keys and send us home. Our original bargain still holds: we will take the Dark King with us. Tear him apart in our own world, where he will be but dust and memory. When we are gone—you will show this scion how to seal the gate behind us, the Lock holding it intact eternally. By yielding every last drop of their life force. As your father was prepared to do when the time was right.

Jesus also said, "Enter through the narrow gate. For wide is the gate and broad is the road [hodos/way] that leads to destruction, and many enter through it. But small is the gate and narrow the road [hodos/way] that leads to life, and only a few find it." One interpretation of this teaching is that only a few people are "going to heaven when they die" and that everyone else is on the train to the eternal torture chamber. Here's a different interpretation that I find more compelling: The Way of Jesus is "narrow," meaning, it is a very specific way to live. And if you follow it, it will lead you to life, both in this age and the age to come.

Cauldron save you. Mother hold you. Pass through the gates, and smell that immortal land of milk and honey. Fear no evil. Feel no pain. Go, and enter eternity.

Seven—the holy number. Or unholy, depending on who was worshipping. Seven Asteri, seven hills in their Eternal City, seven neighborhoods and seven Gates in Crescent City; seven planets, and seven circles in Hel, with seven princes who ruled them, each darker than the last.

LET THIS COVENANT BIND US, EARTH AND VOID, THE LADY AND THE KEEPERS. TOGETHER WE HOLD THE LINE, TOGETHER WE KEEP OUR SILENCE. I AM BEHOLDEN UNTO NO MAN,  BUT BOUND TO THE VOID. I PLEDGE MY BODY FOR THE GATEKEEPERS, MY LIFE FOR THE GATES, AND MY SOUL FOR THE ETERNITY OF THE STARS.

Eternity will never become monotonous.

Maybe insanity was the price of eternity. Nature’s way of keeping balance,

Shouldn’t being Infinite mean having infinite knowledge?” I muttered. “Eternity would be quite dull if that was true.

Mother hold you,” I whispered, reciting words I had not heard since that day Under the Mountain. “May you pass through the gates; may you smell that immortal land of milk and honey.” Flame ignited at my fingertips. All I could muster. All that was left. “Fear no evil. Feel no pain.” My mouth trembled as I breathed, “May you enter eternity.

God, in the Third Heaven, experiences time (although He also resides outside of time in eternity—this is part of the omnipresence of God). Since

Though the gates that stand between the mortal world and the immortal Realm of Chaos are now closed to me, still I would rather die having glimpsed eternity than never to have stirred the cold furrow of mortal life. I embrace death without regret as I embraced life without fear

no, the judgement of the law doesn’t weigh our actions in the end, in the end it’s a force you don’t understand. hellfire and eternal torment lie at all our doors. man can try and wash the stains of blood from his clothes, but they’ll never wash from his conscience, and they’ll shine red as the dawn before the gates of judgement.

You have never accepted anything in your life,” Rowan snarled, shooting to his feet and bracing his hands on the table. “And now you are suddenly willing to do so?” “What am I supposed to do, Rowan?” “You damn it all to hell!” He slammed his fist on the table, rattling the dishes. “You say to hell with their plans, their prophecies, and fates, and you make your own! You do anything but accept this!” “The people of Erilea have spoken.” “To hell with that, too,” he growled. “You can start your free world after this war. Let them vote for their own damned kings and queens, if they want to.” She let out a growl of her own. “I do not want this burden for one second longer. I do not want to choose and learn I made the wrong choice in delaying it.” “So you would have voted against it, then. You would have gone to Terrasen.” “Does it matter?” She shot to her feet. “The votes weren’t in my favor anyway. Hearing that I wanted to go to Orynth, to fight one last time, would have only swayed them.” “You’re the one who’s about to die. I’d say you get to have a voice in it.” She bared her teeth. “This is my fate. Elena tried to get me out of it. And look where it landed her—with a cabal of vengeful gods swearing to end her eternal soul. When the Lock is forged, when I close the gate, I will be destroying another life alongside my own.” “Elena had a thousand years of existence, either living or as a spirit. Forgive me if I don’t give a shit that her time has now come to an end, when you only received twenty years.” “I got to twenty years because of her.” Rowan began pacing, his stalking steps eating up the carpet. “This mess is because of her, too. Why should you bear its weight alone?” “Because it was always mine to begin with.” “Bullshit. It could have as easily been Dorian. He’s willing to do it.” Aelin blinked. “Elena and Nehemia said Dorian wasn’t ready.” “Dorian walked into and out of Morath, went toe to toe with Maeve, and brought the whole damn place crashing down. I’d say he’s as ready as you are.” “I won’t allow him to sacrifice himself in my stead.” “Why?” “Because he is my friend. Because I won’t be able to live with myself from the honors he endured.” “And you aren’t?” Rowan challenged, wholly unfazed. “He’s a grown man. He can make his own choices—we can make choices without you lording over them.

If a man begins his sacrifice when the flames are luminous, and considers for the offerings the signs of heaven, then the holy offerings lead him on the rays of the sun where the Lord of all gods has his high dwelling. But unsafe are the boats of sacrifice to go to the farthest shore; unsafe are the eighteen books where the lower actions are explained. The unwise who praise them as the highest end go to old age and death again. Abiding in the midst of ignorance, but thinking them- selves wise and learned, fools aimlessly go hither and thither, like blind led by the blind. Wandering in the paths of unwisdom, 'We have attained the end of life', think the foolish. Clouds of passion conceal to them the beyond, and sad is their fall when the reward of their pious actions has been enjoyed. Imagining religious ritual and gifts of charity as the final good, the unwise see not the Path supreme. Indeed they have in high heaven the reward of their pious actions ; but thence they fall and come to earth or even down to lower regions. But those who in purity and faith live in the solitude of the forest, who have wisdom and peace and long not for earthly possessions, those in radiant purity pass through the gates of the sun to the dwelling-place supreme where the Spirit is in Eternity.

If I had to choose between you and the sun, it’s you. In every lifetime, you are the most brilliant thing in existence. Your love is blinding and sustaining. I crave your warmth. The incandescence of you is what gives me light when my nature is to seek darkness. In every form that you exist, you are my sun. And I’ll be your moon. I’ll be the light that drives the nightmares away. The glow that soothes. And the calm you seek refuge in. Because you can burn eternally without me. But not me without you.

For all our personal gods, Hood alone embraces us all, in a thousand guises. When the breath from his gates brushes close, we ever give voice to drive back that eternal silence.

The Gates of Eternity—that’s what I’d call the painting that flickered in my mind.

The Titan Eos has a really unfair reputation. Essentially the Bridget Jones of Greek mythology, the rosy-fingered bringer of dawn is known for two things: opening the gates every morning so her brother Helios can drive the sun across the sky, and being cursed by Aphrodite with a really shit love life for all eternity. So, while most of Olympus is indulging in endless torrid love affairs and pairing up like penguins, the immortal Titan Eos dates, and fails, and dates, and fails. She’s the original rom-com heroine: forever focused on finding love, wearing shades of pink, seen by all the other gods as a bit of a desperate loser. But, of all the goddesses, I think Eos is the most powerful. Love is a courageous thing to pursue, and to me Eos represents hope, and resilience, and light in the darkest hour. She represents the strength to keep trying, even when you know you’re doomed. She represents new beginnings and refusing to accept defeat. She also represents the ability to change your husband into a cicada when he gets very old and kind of annoying. What could possibly be more inspiring than that?

On the other hand, among those who are being saved Paul’s embodied proclamation wafts like an odor of life. In other words, they understand that his way of living manifests the paradoxical “life” and “power of Christ” (2 Cor 4:10–11; 12:9). They comprehend that receiving the gospel with faith involves choosing to walk through “the narrow gate” of Jesus (Matt 7:13–14; Luke 13:24), the way that leads to (eternal) life.[5]

He bent almost cautiously, but his hesitation ended when Kira closed her lips over his. He savored the feel of her full mouth, then the delights of her tongue when she parted her lips. A slow heat began to build inside him. So many hours left until dawn . . . She broke their kiss to stare into his eyes. “How long do we have before we’re meeting your next set of allies?” she whispered. A glint of emerald appeared in her light green depths, growing darker and brighter. He stopped stroking her face to curl his hand around hers. “Until tomorrow,” he said thickly. “Good.” Kira’s fangs had already started to lengthen with desire. “Then let’s go back to the room now.” Power washed over the air in the next moment, whipping Mencheres around toward its source. Bones ran through the crowds, too fast to be observed by the humans as more than a rush of wind, Cat right behind him. “Enforcers,” Bones announced when he reached them. His eyes flashed green. “’Round a dozen of them entering the park’s main gates now. Don’t know how they managed to follow me, but they must have.

January 29 MORNING “The things which are not seen.” — 2 Corinthians 4:18 IN our Christian pilgrimage it is well, for the most part, to be looking forward. Forward lies the crown, and onward is the goal. Whether it be for hope, for joy, for consolation, or for the inspiring of our love, the future must, after all, be the grand object of the eye of faith. Looking into the future we see sin cast out, the body of sin and death destroyed, the soul made perfect, and fit to be a partaker of the inheritance of the saints in light. Looking further yet, the believer’s enlightened eye can see death’s river passed, the gloomy stream forded, and the hills of light attained on which standeth the celestial city; he seeth himself enter within the pearly gates, hailed as more than conqueror, crowned by the hand of Christ, embraced in the arms of Jesus, glorified with Him, and made to sit together with Him on His throne, even as He has overcome and has sat down with the Father on His throne. The thought of this future may well relieve the darkness of the past and the gloom of the present. The joys of heaven will surely compensate for the sorrows of earth. Hush, my fears! this world is but a narrow span, and thou shalt soon have passed it. Hush, hush, my doubts! death is but a narrow stream, and thou shalt soon have forded it. Time, how short — eternity, how long! Death, how brief — immortality, how endless! Methinks I even now eat of Eshcol’s clusters, and sip of the well which is within the gate. The road is so, so short! I shall soon be there. When the world my heart is rending     With its heaviest storm of care, My glad thoughts to heaven ascending,     Find a refuge from despair. Faith’s bright vision shall sustain me     Till life’s pilgrimage is past; Fears may vex and troubles pain me,     I shall reach my home at last.

Eternal Friend, help me to be thoughtful and to resist committing acts that are evil in Your eyes. Whatever sins I have committed, please blot them out in Your abundant kindness and spare me suffering or harmful illnesses. May the words of my mouth and the meditations of my heart find acceptance before You, Eternal Friend, who protects and frees me. Forgiveness

A human is a collection of experiences around him. Travel beyond them. Perhaps towards your inner realms. Its gates are always open.

Taoist (as well as Buddhist) science therefore seeks the eternal, universal light of consciousness that lies hidden like a 'shining pearl' in the heart of all sentient beings. Once the mystery of awareness itself has been fathomed, everything else comes sharply into focus with perfect clarity. As an ancient Taoist maxim says: 'If you can open this one gate, all other gates will open naturally.

an eternal reminder of the darkest side of what we do…of the horrendous cost of holding the line, so our people back home can live their lives and watch their children grow on

The Church and the World walked far apart on the changing shore of time; The World was singing a giddy song, the Church a hymn sublime. "Come give me your hand," said the merry World, "and walk with me this way," But the good Church hid her snowy hand, and solemnly answered, "Nay; I will not give you my hand at all, and I will not walk with you; Your way is the way of eternal death, and your words are all untrue." "Nay, walk with me a little space," said the World with a kindly air, The road I walk is a pleasant road, and the sun shines always there. Your way is narrow and thorny and rough, while mine is flowery and smooth; Your lot is sad with reproach and toil, but in rounds of joy I move. My way, you can see, is a broad, fair one, and my gate is high and wide; There is room enough for you and me, and we'll travel side by side." Half shyly the Church approached the World, and gave him her hand of snow; And the false World grasped it, and walked along, and whispered in accents low, "Your dress is too simple to please my taste; I have gold and pearls to wear; Rich velvets and silks for your graceful form, and diamonds to deck your hair." The Church looked down at her plain white robes, and then at the dazzling World, And blushed as she saw his handsome lip with a smile contemptuous curled; "I will change my dress for a costlier one," said the Church with a smile of grace; Then her pure white garments drifted away, and the World gave in their place Beautiful satins, and fashionable silks, and roses and gems and pearls; And over her forehead her bright hair fell, and waved in a thousand curls. So they of the Church and they of the World . journeyed closely, hand and heart, And none but the Master, who knows all, could discern the two apart. Then the Church sat down at her ease and said, "I am rich and in goods increased; I have need of nothing, and naught to do, But to laugh and dance and feast.

We begin to die with our first breath. Death is inside us, ticking closer, closer, with every beat of our heart. It is the end no man can escape. Yet we cling to life, we worship it despite its transience. Or perhaps, because of it. But all the while, we wonder of death. We build monuments to it, revere it with our rituals. What will our death be? we ask ourselves. Will it be sudden and swift, long and lingering? Will there be pain? Will it come after a long, full life, or will we be cut off—violently, inexplicably—in our prime? When is our time? For death is for all time. We create an afterlife because we cannot rush through our days chased by the specter of an end. We make gods who guide us, who will greet us at golden gates to lead us into an eternal land of milk and honey.

It was evening back in what used to be the Southern Bohemian Occult when Charlotte and the coven walked through her familiar bent, iron gate, past the small cemetery, and under the long, forest tunnel. They walked into the town square she had not seen in what felt like an eternity. They were not greeted by any sort of parade. There were no celebrations for the unsung heroes of the night as they made their way past the old, abandoned inns and shops.

Cup check," she heard Bradley Grayson, an arrogant freshman lacrosse player, yell as he slammed his forearm, without warning, into Sam Wolfe's groin. Sam, naked, bent over and clutched himself, thrusting his large, pale, Sasquatch-like hairy, pimply ass right in her face. This was every girl's greatest fear come to life. The Gates of Hell had opened. She would never, she thought, be allowed to enjoy a moment's pleasure without an eternity of pain in exchange. For little Damen, she'd have to endure a LOT of Sam. The metaphor was not lost of Charlotte. And it got worse. As Same clenched, a tiny involuntary puff of sulfurous gas escaped. For the first time ever, she was glad to be dead, for no other reason than his butt smelled as bad as it looked..... Was it even possible to die twice?

Our time is fixed and settled by eternal decree. Let us not be anxious about it, but wait with patience until the gates of pearl shall open.

have seen servants upon horses, and princes walking as servants upon the earth." Ecclesiastes 10:7 Upstarts frequently usurp the highest places, while the truly great pine in obscurity. This is a riddle in providence whose solution will one day gladden the hearts of the upright; but it is so common a fact, that none of us should murmur if it should fall to our own lot. When our Lord was upon earth, although he is the Prince of the kings of the earth, yet he walked the footpath of weariness and service as the Servant of servants: what wonder is it if his followers, who are princes of the blood, should also be looked down upon as inferior and contemptible persons? The world is upside down, and therefore, the first are last and the last first. See how the servile sons of Satan lord it in the earth! What a high horse they ride! How they lift up their horn on high! Haman is in the court, while Mordecai sits in the gate; David wanders on the mountains, while Saul reigns in state; Elijah is complaining in the cave while Jezebel is boasting in the palace; yet who would wish to take the places of the proud rebels? and who, on the other hand, might not envy the despised saints? When the wheel turns, those who are lowest rise, and the highest sink. Patience, then, believer, eternity will right the wrongs of time. Let us not fall into the error of letting our passions and carnal appetites ride in triumph, while our nobler powers walk in the dust. Grace must reign as a prince, and make the members of the body instruments of righteousness. The Holy Spirit loves order, and he therefore sets our powers and faculties in due rank and place, giving the highest room to those spiritual faculties which link us with the great King; let us not disturb the divine arrangement, but ask for grace that we may keep under our body and bring it into subjection. We were not new created to allow our passions to rule over us, but that we, as kings, may reign in Christ Jesus over the triple kingdom of spirit, soul, and body, to the glory of God the Father.

I bear in my soul the proofs of the Spirit’s truth and power, and I will have none of your artful reasonings. The gospel to me is truth: I am content to perish if it be not true. I risk my soul’s eternal fate upon the truth of the gospel, and I know that there is no risk in it. My one concern is to keep the lights burning, that I may thereby benefit others. Only let the Lord give me oil enough to feed my lamp, so that I may cast a ray across the dark and treacherous sea of life, and I am well content.

APRIL 20 TAKE POSSESSION OF THE GATE OF THE ENEMY BECAUSE MY SERVANT Abraham was willing to serve me wholeheartedly, even to the sacrifice of his own son, I established My covenant with him and his descendants for eternity, and I promised that his descendants shall possess the gate of their enemies. This promise is for you and for your descendants. Serve Me with your whole heart, and I will plant your seed in all the nations of the earth, and you and your descendants will possess the gates of their enemies. You will use the battering ram of My holiness to destroy the gates of the enemy and to overthrow the kingdoms of darkness. The gates of hell will have no power to prevail against My servants, and I will give you the keys of the kingdoms of earth. GENESIS 22:14–18; EZEKIEL 21:22; MATTHEW 16:18 Prayer Declaration Through Your Son, Jesus, let me possess the gate of the enemy. I release battering rams against the gates of hell, and they shall not prevail against me. Open to me the gates of righteousness that I may enter in. Let the gates of my life and city be open to the King of glory.

One may hope that in the very moment of death, lost souls turn to God, and instead of passing through the gates of hell to hopeless eternal misery, they go instead to purgatory.

Bill Gates died and went to purgatory. God looked down and said, “Well, Bill, I’m really confused on this one. I’m not sure whether to send you to heaven or hell. After all, you helped society enormously by putting a computer in almost every home in the world and yet you created that ghastly Windows 95, Windows ME, Windows Vista, Zune, MSN Music Store, ActiMates—need I go on?? Yet I’m going to do something I’ve never done before. I’m going to let you decide where to spend eternity.” Bill replied, “Well, thanks, God. So what’s the difference between heaven and hell?” God said, “I’m willing to let you visit both places briefly to help you decide.” Bill said, “Okay, then, let’s try hell first.” So Bill went to hell. It was a beautiful, clean, sandy beach with clear waters. There were thousands of beautiful women running around, laughing and frolicking. The sun was shining and the sky was blue. “This is great!” Bill said to God. “If this is hell, I really want to see heaven!” Heaven was a high place in the clouds, with angels playing harps and singing. It was nice but not as enticing as hell. Bill thought for a quick minute and decided. “I prefer hell.” So Bill Gates went to hell. Two weeks later, God checked up on Bill in hell. God found him being devoured by demons, burned by eternal flames. “How’s every-thing going, Bill?” Bill replied, “This is terrible, this is not what I expected. What happened to that other place with the beaches and the beautiful women and the sunny skies?” God apologized, “Sorry, Bill, that was just the screen saver.

April 6 MORNING “Let us go forth therefore unto Him without the camp.” — Hebrews 13:13 JESUS, bearing His cross, went forth to suffer without the gate. The Christian’s reason for leaving the camp of the world’s sin and religion is not because he loves to be singular, but because Jesus did so; and the disciple must follow his Master. Christ was “not of the world:” His life and His testimony were a constant protest against conformity with the world. Never was such overflowing affection for men as you find in Him; but still He was separate from sinners. In like manner Christ’s people must “go forth unto Him.” They must take their position “without the camp,” as witness-bearers for the truth. They must be prepared to tread the straight and narrow path. They must have bold, unflinching, lion-like hearts, loving Christ first, and His truth next, and Christ and His truth beyond all the world. Jesus would have His people “go forth without the camp” for their own sanctification. You cannot grow in grace to any high degree while you are conformed to the world. The life of separation may be a path of sorrow, but it is the highway of safety; and though the separated life may cost you many pangs, and make every day a battle, yet it is a happy life after all. No joy can excel that of the soldier of Christ: Jesus reveals Himself so graciously, and gives such sweet refreshment, that the warrior feels more calm and peace in his daily strife than others in their hours of rest. The highway of holiness is the highway of communion. It is thus we shall hope to win the crown if we are enabled by divine grace faithfully to follow Christ “without the camp.” The crown of glory will follow the cross of separation. A moment’s shame will be well recompensed by eternal honour; a little while of witness-bearing will seem nothing when we are “for ever with the Lord.

local craftsman to make a goblet as a gift for Abimelech. It was rather pretty with green, red, and blue flecks of gold inlay. I had placed on four sides the Egyptian Shen set on the foundation of Maat; a large oval symbolizing eternity, on a plain for truth, morality and balance. On two of the sides, I placed an ankh in the center of the Shen for eternity, surrounding it: a Sema which is the pelvis and back bone meaning stability with the back broken signifying raised up and broken, a scarab for death, an Amenta for breaking the gates of the underworld, the Sesen or Lotis for rebirth and restoration of balance, and the flail and crook for kingship, majesty and dominion.

Enter into His gates with thanksgiving, and into His courts with praise. Be thankful to Him, and bless His name. For the Lord is good; His mercy is everlasting, and His truth endures to all generations. Psalm 100:4-5 NKJV And whatever you do, in word or in deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through Him. Colossians 3:17 HCSB I will thank you, Lord, with all my heart; I will tell of all the marvelous things you have done. I will be filled with joy because of you. I will sing praises to your name, O Most High. Psalm 9:1-2 NLT And those who have reason to be thankful should continually sing praises to the Lord. James 5:13 NLT SHADES OF GRACE Grace and gratitude belong together like heaven and earth. Grace evokes gratitude like the voice of an echo. Gratitude follows grace as thunder follows lightning. Karl Barth A PRAYER FOR TODAY Heavenly Father, Your gifts are greater than I can imagine. May I live each day with thanksgiving in my heart and praise on my lips. Thank You for the gift of Your Son and for the promise of eternal life. Let me share the joyous news of Jesus Christ, and let my life be a testimony to His love and His grace. Amen

Furthermore, the New Jerusalem is identified as the Bride of Christ (Revelation 21:9, 10), no doubt because it is the eternal home of all who are saved (Revelation 21:24), those who collectively constitute His Bride. But this city has twelve gates, inscribed with the names of the twelve tribes of Israel, and twelve foundations, in which are the names of the twelve apostles of the Lamb (Revelation 21:12, 14). This surely means that within the city are both the redeemed of ancient Israel and the redeemed of the later Church of Christ. And this in turn must mean that all of these are somehow a part of "the bride, the Lamb's wife." The Bride, therefore, represents and includes all her attendants and all the wedding guests as well. The symbolism in the parables cannot be pressed beyond its purpose. The real message is that all believers in the true God, both Creator and Redeemer, of all the ages, will one day be restored to perfect fellowship with Him and united with Him forever. Glorious will be the great wedding feast, and blessed indeed are all who are called into it. Whatever distinctions may exist between the saints of the pre-Abrahamic period, the saints in Israel before Christ, the saints among the Gentiles from Abraham to Christ, the saints of the tribulation, and the saints in the churches from Christ to the rapture (and no doubt these will continue to be identifiable groups even in the ages to come) such distinctions are secondary to the great primary truth that all will be there by virtue of the saving work of Christ and their personal trust in the true Creator God and His provision of salvation. There is only one God (not one God identified with Israel and one God associated with the Church) and that one triune God will be in personal fellowship forever with all the redeemed saints of all the ages. He will dwell with them in the Holy City forever (Revelation 21:2, 3).

may be considered a rising religion because of its numerous parallels to religious themes and values involving godlike beings, the plan for eternal life, the religious sense of awe surrounding its promises, symbolic rituals among its members, an inspirational worldview based on faith, and technology that promises to heal the wounded, restore sight to the blind, and give hearing back to the deaf.

Knock on the heart’s emotions and its gates will be widely opened, but nock on reason and doubt will come charging at you

Let there be light. Gen. 1:3 Let there be enlightenment; let there be understanding. Darkness. Gen. 1:4 Ignorance; lack of enlightenment and understanding. Eden. Gen. 2:8 A delightful place; temporal life. Garden. Gen. 2:8 Metaphorically—a wife; a family. Tree of life in the midst of the garden. Gen. 2:9 Sex; posterity, progeny. The tree of the knowledge of good and evil. Gen. 2:9 Moral law; the knowledge of good and evil. The tree of life. Gen. 2:9 Eternal life. The tree of good and evil. Gen. 2:17 Metaphorically—sexual relationship. Good. Gen. 2:17 Anything perfect. Evil. Gen. 2:17 Anything imperfect; contrary to good; immature. Naked. Gen. 2:25 Exposed; ashamed. Serpent. Gen. 3:1 An enemy; deception. Thorns and thistles. Gen. 3:18 Grievances and difficulties. Sent forth from the garden. Gen. 3:23 A loss of harmony; a lost paradise. God took him away. Gen. 5:24 He died painlessly. He had a heart attack. Sons of God. Gen. 6:2 Good men; the descendants of Seth. My spirit shall not dwell in man forever. Gen. 6:3 I have become weary and impatient. (A scribal note.) The Lord was sorry that He made man. Gen. 6:6 (A scribal note. See Old Testament Light—Lamsa.) I set my bow in the clouds. Gen. 9:13 I set the rainbow in the sky. I have lifted up my hands. Gen. 14:22 I am taking a solemn oath. Thy seed. Gen. 17:7 Your offspring; your teaching. Angels. Gen. 19:1 God’s counsel; spirits; God’s thoughts. Looking behind. Gen. 19:17 Regretting; wasting time. A pillar of salt. Gen. 19:26 Lifeless; stricken dead. As the stars of heaven. Gen. 22:17 Many in number; a great multitude. Went in at the gate. Gen. 23:18 Mature men who sat at the counsel. Hand under thigh. Gen. 24:2 Hand under girdle; a solemn oath. Tender eyed. Gen. 29:17 Attractive eyes. He hath sold us. Gen. 31:15 He has devoured our dowry. Wrestling with an angel. Gen. 32:24 Being suspicious of a pious man. Coat of many colors. Gen. 37:23 A coat with long sleeves meaning learning, honor and a high position. Spilling seed on the ground. Gen. 38:9 Spilling semen on the ground. (An ancient practice of birth control.) No man shall lift up his hand or foot. Gen. 41:44 No man shall do anything without your approval. Put his hand upon thine eyes. Gen. 46:4 Shall close your eyes upon your death bed. Laying on of hands. Gen. 48:14 Blessing and approving a person. His right hand upon the head. Gen. 48:17 A sincere blessing. Unstable as water. Gen. 49:4 Undecided; in a dilemma. The sceptre shall not depart from Judah. Gen. 49:10 There shall always be a king from the lineage of Judah. Washed his garments in wine. Gen. 49:11 He will become an owner of many vineyards. His teeth white with milk. Gen. 49:12 He will have abundant flocks of sheep. His bow abode in strength. Gen. 49:24 He will become a valiant warrior. The stone of Israel. Gen. 49:24 The strong race of Israel. He gathered up his feet. Gen. 49:33 He stretched out his feet—He breathed his last breathe; he died.

As I ponder this, I don’t believe my greeting committee said, “Oh no, he doesn’t get to stay.” They’re still there at the gate. They’re waiting. For them, time is not passing. Everything is in the eternal now—even if I can’t put that into words. Even if ten more years pass, or thirty, in heaven it will be only an instant before I’m back there again.

Enter through the narrow gate. For wide is the gate and broad and easy to travel is the path that leads the way to destruction and eternal loss, and there are many who enter through it. But small is the gate and narrow and difficult to travel is the path that leads the way to [everlasting] life, and there are few who find it. -Matthew 7:13-14

time on earth is just a split second of eternity. ‘Full of sound and fury, signifying nothing.’ The

In the politics of eternity, the seduction by a mythicized past prevents us from thinking about possible futures. The habit of dwelling on victimhood dulls the impulse of self-correction. Since the nation is defined by its inherent virtue rather than by its future potential, politics becomes a discussion of good and evil rather than a discussion of possible solutions to real problems. Since the crisis is permanent, the sense of emergency is always present; planning for the future seems impossible or even disloyal. How can we even think of reform when the enemy is always at the gate?

A Hymn in honor of the Most Precious Blood of Jesus[237] Glory be to Jesus! Who in bitter pains Pour'd for me the life-blood From His sacred veins. Grace and life eternal In that Blood I find; Bless'd be His compassion, Infinitely kind! Bless'd through endless ages Be the precious stream, Which from endless torment Doth the world redeem. There the fainting spirit Drinks of life her fill; There, as in a fountain, Laves herself at will. O the Blood of Christ! It soothes the Father's ire; Open the gate of heaven, Quells eternal fire. Abel's blood for vengeance Pleaded to the skies; But the Blood of Jesus For our pardon cries. Oft as it is sprinkled On our guilty hearts, Satan in confusion Terror-struck departs. Oft as earth exulting Wafts its praise on high, Hell with terror trembles, Heaven is filled with joy. Lift ye, then, your voices; Swell the mighty flood; Louder still and louder, Praise the Precious Blood.

overloaded horses bent backwards by the chisel of the mason who once sculpted an eternal now on the brow of the wingless archangel, time-deformed cherubim and the false protests, overweight bowels fallen from the barracks of the pink house carved with grey rain unfallen, never creaking, never opening door, with the mouth wide, darkened and extinguished like a burning boat floating in a voiceless sea, bottle of rum down threadbare socks, singing from pavement to pavement, bright iridescent flame, "Oh, my Annie, my heart is sore!", slept chin on the curb of the last star, the lintel illuminated the forgotten light cast to a different plane, ah the wick of a celestial candle. The piling up of pigeons, tram lines, the pickpocket boys, the melancholy silver, an ode to Plotinus, the rattle of cattle, the goat in the woods, and the retreat night in the railroad houses, the ghosts of terraces, the wine shakes, the broken pencils, the drunk and wet rags, the eucalyptus and the sky. Impossible eyes, wide avenues, shirt sleeves, time receded, 'now close your eyes, this will not hurt a bit', the rose within the rose, dreaming pale under sheets such brilliance, highlighting unreality of a night that never comes. Toothless Cantineros stomp sad lullabies with sad old boots, turning from star to star, following the trail of the line, from dust, to dust, back to dust, out late, wrapped in a white blanket, top of the world, laughs upturned, belly rumbling by the butchers door, kissing the idol, tracing the balconies, long strings of flowers in the shape of a heart, love rolls and folds, from the Window to Window, afflicting seriousness from one too big and ever-charged soul, consolidating everything to nothing, of a song unsung, the sun soundlessly rising, reducing the majesty of heroic hearts and observing the sad night with watery eyes, everything present, abounding, horses frolic on the high hazy hills, a ships sails into the mist, a baby weeps for mother, windows open, lights behind curtains, the supple avenue swoons in the blissful banality, bells ringing for all yet to come forgotten, of bursting beauty bathing in every bright eternal now, counteract the charge, a last turn, what will it be, flowers by the gate, shoe less in the park, burn a hole in the missionary door, by the moonlit table, reading the decree of the Rose to the Resistance, holding the parchment, once a green tree, sticking out of the recital and the solitaire, unbuttoning her coat sitting for a portrait, uncorking a bottle, her eyes like lead, her loose blouse and petticoat, drying out briefs by the stone belfry and her hair in a photo long ago when, black as a night, a muddy river past the weeds, carrying the leaves, her coffee stained photo blowing down the street. Train by train, all goes slow, mist its the morning of lights, it is the day of the Bull, the fiesta of magic, the castanets never stop, the sound between the ringing of the bells, the long and muted silence of the distant sea, gypsy hands full of rosemary, every sweet, deep blue buckets for eyes, dawn comes, the Brahmanic splendour, sunlit gilt crown capped by clouds, brazen, illuminated, bright be dawn, golden avenues, its top to bottom, green to gold, but the sky and the plaza, blood red like the great bleeding out Bull, and if your quiet enough, you can hear the heart weeping.

By the time we’re standing at the gates of damnation, Jack Sorensen will beg me to throw him to the Devil. I will paint our path to Hell with his blood. With his dreams. His aspirations. His failures, each one rendered by my hand. I will leave a trail of his destruction behind us that will shine for all eternity. And I will enjoy every fucking second of his torturous journey…

He ponders this for eternities, or maybe seconds.

There’s more beauty in the truth even if it is dreadful beauty. The storytellers at the city gate twist life so that it looks sweet to the lazy and the stupid and the weak, and this only strengthens their infirmities and teaches nothing, cures nothing, nor does it let the heart soar.

God promises something that has never yet been true of the earthly Jerusalem: “I will make peace your governor and righteousness your ruler. No longer will violence be heard in your land, nor ruin or destruction within your borders, but you will call your walls Salvation and your gates Praise” (vv. 17-18).

We are all masters on one level of consciousness or another. To know that you are the master is one of the greatest gifts that can be bestowed upon you. Then the gates of hell cannot prevail against you. Nothing can harm you except that the Father in your heaven allows it—and then it will be for the glory of all humankind that you take upon yourself a burden to show other people that it can be handled, that it can be done. You can continually unfold in this eternal knowledge that you are the master.

It dawns on me that this is the face I will have forever if we can't find the gate: maybe eighteen, mostly dead, the eternal King of the Forest.