Everybody Has A Story Quotes

Everybody is special. Everybody. Everybody is a hero, a lover, a fool, a villain. Everybody. Everybody has their story to tell.

Everybody has to feel superior to somebody," she said. "But it's customary to present a little proof before you take the privilege.

Everybody has their moment of great opportunity in life. If you happen to miss the one you care about, then everything else becomes eerily easy.

Everybody has scars, and every scar has a story. Especially the ones you don’t see. Those go deeper. And cause more damage.

Everybody has a story. It's like families. You might not know who they are, might have lost them, but they exist all the same. You might drift apart or you might turn your back on them, but you can't say you haven't got them. Same goes for stories.

Everybody has their story to tell.

Everybody has a story, Alison," he said. "Everybody has things they need to hide--sometimes even from themselves.

Everybody has to start somewhere. You have your whole future ahead of you. Perfection doesn't happen right away.

Everybody has problems. Some people just hide their crap better than others.

everybody has a story to tell

Actually everybody has a story, a fairy tale in their heart that they adhere to.

Noelle: But I look like a freak now. Craig: I told you, Noelle, everybody has problems. Some people just hide their crap better than others. But people aren’t going to look at you and run away. They’re going to look at you and think that they can talk to you, and that you’ll understand, and that you’re brave, and that you’re strong. And you are. You’re brave and strong. p.366-367

Empathy is remembering that everybody has a story. Multiple stories. And remembering to make space to hear someone else’s story before immediately telling your own.

Soon after the completion of his college course, his whole nature was kindled into one intense and passionate effervescence of romantic passion. His hour came,—the hour that comes only once; his star rose in the horizon,—that star that rises so often in vain, to be remembered only as a thing of dreams; and it rose for him in vain. To drop the figure,—he saw and won the love of a high-minded and beautiful woman, in one of the northern states, and they were affianced. He returned south to make arrangements for their marriage, when, most unexpectedly, his letters were returned to him by mail, with a short note from her guardian, stating to him that ere this reached him the lady would be the wife of another. Stung to madness, he vainly hoped, as many another has done, to fling the whole thing from his heart by one desperate effort. Too proud to supplicate or seek explanation, he threw himself at once into a whirl of fashionable society, and in a fortnight from the time of the fatal letter was the accepted lover of the reigning belle of the season; and as soon as arrangements could be made, he became the husband of a fine figure, a pair of bright dark eyes, and a hundred thousand dollars; and, of course, everybody thought him a happy fellow. The married couple were enjoying their honeymoon, and entertaining a brilliant circle of friends in their splendid villa, near Lake Pontchartrain, when, one day, a letter was brought to him in that well-remembered writing. It was handed to him while he was in full tide of gay and successful conversation, in a whole room-full of company. He turned deadly pale when he saw the writing, but still preserved his composure, and finished the playful warfare of badinage which he was at the moment carrying on with a lady opposite; and, a short time after, was missed from the circle. In his room,alone, he opened and read the letter, now worse than idle and useless to be read. It was from her, giving a long account of a persecution to which she had been exposed by her guardian's family, to lead her to unite herself with their son: and she related how, for a long time, his letters had ceased to arrive; how she had written time and again, till she became weary and doubtful; how her health had failed under her anxieties, and how, at last, she had discovered the whole fraud which had been practised on them both. The letter ended with expressions of hope and thankfulness, and professions of undying affection, which were more bitter than death to the unhappy young man. He wrote to her immediately: I have received yours,—but too late. I believed all I heard. I was desperate. I am married, and all is over. Only forget,—it is all that remains for either of us." And thus ended the whole romance and ideal of life for Augustine St. Clare. But the real remained,—the real, like the flat, bare, oozy tide-mud, when the blue sparkling wave, with all its company of gliding boats and white-winged ships, its music of oars and chiming waters, has gone down, and there it lies, flat, slimy, bare,—exceedingly real. Of course, in a novel, people's hearts break, and they die, and that is the end of it; and in a story this is very convenient. But in real life we do not die when all that makes life bright dies to us.

These days I just can't seem to say what I mean,' she said. 'I just can't. Every time I try to say something, it misses the point. Either that or I end up saying the opposite of what I mean. The more I try to get it right the more mixed up it gets. Sometimes I can't even remember what I was trying to say in the first place. It's like my body's split in two and one of me is chasing the other me around a big pillar. We're running circles around it. The other me has the right words, but I can never catch her...Do you know what I'm trying to say?' 'Everybody has that kind of feeling sometimes,' I said. 'You can't express yourself the way you want to, and it annoys you.' Obviously this wasn't what she wanted to hear.

Everybody here has a story. New Orleans was always a place where people talked too much even if they had nothing to say. Now everyone's got something to say.

This was all an excuse, I think. I was doing fine. I had a 93 average and I was holding my head above water. I had good friends and a loving family. And because I needed to be the center of attention, because I needed something more, I ended up here, wallowing in myself, trying to convince everybody around me that I have some kind of. . . disease. I don’t have any disease. I keep pacing. Depression isn’t a disease. It’s a pretext for being a prima donna. Everybody knows that. My friends know it; my principal knows it. The sweating has started again. I can feel the Cycling roaring up in my brain. I haven’t done anything right. What have I done, made a bunch of little pictures? That doesn’t count as anything. I’m finished. My principal just called me and I hung up on him and didn’t call back. I’m finished. I’m expelled. I’m finished.

Everybody has a story, Nana used to say when I was younger. Listen to it, and they’ll be friendly. Engage with it, and they’ll be your friend.

I don’t know if I’ve learned anything yet! I did learn how to have a happy home, but I consider myself fortunate in that regard because I could’ve rolled right by it. Everybody has a superficial side and a deep side, but this culture doesn’t place much value on depth — we don’t have shamans or soothsayers, and depth isn’t encouraged or understood. Surrounded by this shallow, glossy society we develop a shallow side, too, and we become attracted to fluff. That’s reflected in the fact that this culture sets up an addiction to romance based on insecurity — the uncertainty of whether or not you’re truly united with the object of your obsession is the rush people get hooked on. I’ve seen this pattern so much in myself and my friends and some people never get off that line. But along with developing my superficial side, I always nurtured a deeper longing, so even when I was falling into the trap of that other kind of love, I was hip to what I was doing. I recently read an article in Esquire magazine called ‘The End of Sex,’ that said something that struck me as very true. It said: “If you want endless repetition, see a lot of different people. If you want infinite variety, stay with one.” What happens when you date is you run all your best moves and tell all your best stories — and in a way, that routine is a method for falling in love with yourself over and over. You can’t do that with a longtime mate because he knows all that old material. With a long relationship, things die then are rekindled, and that shared process of rebirth deepens the love. It’s hard work, though, and a lot of people run at the first sign of trouble. You’re with this person, and suddenly you look like an asshole to them or they look like an asshole to you — it’s unpleasant, but if you can get through it you get closer and you learn a way of loving that’s different from the neurotic love enshrined in movies. It’s warmer and has more padding to it.

Everybody has a story. It’s like families. You might not know who they are, might have lost them, but they exist all the same. You might drift apart or you might turn your back on them, but you can’t say you haven’t got them.

I guess you can’t tell a story from the point of view of something that you don’t think has a point of view.(You know, just imagine everything it says in the most sarcastic tone possible.) “There’s unrealistic that takes you away from reality and unrealistic that reminds you that everybody’s afraid of you.

The faerie represent the beauty we don't see, or even choose to ignore. That's why I'll paint them in junkyards, or fluttering around a sleeping wino. No place or person is immune to spirit. Look hard enough, and everything has a story. Everybody is important."- Jilly Coppercorn

Most everybody had made at least one bad, drunken decision in their lives. Called an ex at two in the morning. Or perhaps has a little too much to drink on a second date and wept inconsolably while revealing how simply damaged one was, while nonetheless retaining an uncommonly large capacity for love. That kind of thing was, while regrettable, at least comprehensible. But waking up with someone generationally inappropriate, like your grandfather's best buddy?

you should be able to make a scene come alive in the reader’s mind. Not everybody has this ability. It is a gift, and you either have it or you don’t.

So what’s your story?” Ryan asks. Avery looks up at him, hand still in the water. “My story?” “Yeah. Everybody has at least one.

[T]he very multiculturalism and multiethnicity that brought Salman to the West, and that also made us richer by Hanif Kureishi, Nadeem Aslam, Vikram Seth, Monica Ali, and many others, is now one of the disguises for a uniculturalism, based on moral relativism and moral blackmail (in addition to some more obvious blackmail of the less moral sort) whereby the Enlightenment has been redefined as 'white' and 'oppressive,' mass illegal immigration threatens to spoil everything for everybody, and the figure of the free-floating transnational migrant has been deposed by the contorted face of the psychopathically religious international nihilist, praying for the day when his messianic demands will coincide with possession of an apocalyptic weapon. (These people are not called nihilists for nothing.) Of all of this we were warned, and Salman was the messenger. Mutato nomine et de te fabula narrator: Change only the name and this story is about you.

I began to know my story then. Like everybody's, it was going to be the story of living in the absence of the dead. What is the thread that holds it all together? Grief, I thought for a while. And grief is there sure enough, just about all the way through. From the time I was a girl I have never been far from it. But grief is not a force that has not power to hold. You only bear it. Love is what carries you, for it is always there, even in the dark, or most in the dark, but shining out at times like gold stitches in a piece of embroidery.

But you know, everybody who survived has an extraordinary story. Otherwise, he'd be dead.

There are a lot of sad stories. It seems like everybody has one to tell.

Everybody has something to tell. Everyone has a story. I want to know yours.

Everybody has thoughts that shame them. You can’t control them coming in. But you don’t have to let them all out.

A word about apologizing: It's hard to do it without digging yourself in deeper. It's also scary and that's why we avoid the pain. We want so badly to plead our case and tell our story. The bad news is that everybody has a story. Everyone has a version of how things went down and how they participated.

Who are we to say getting incested or abused or violated or any of those things can’t have their positive aspects in the long run? … You have to be careful of taking a knee-jerk attitude. Having a knee-jerk attitude to anything is a mistake, especially in the case of women, where it adds up to this very limited and condescending thing of saying they’re fragile, breakable things that can be destroyed easily. Everybody gets hurt and violated and broken sometimes. Why are women so special? Not that anybody ought to be raped or abused, nobody’s saying that, but that’s what is going on. What about afterwards? All I’m saying is there are certain cases where it can enlarge you or make you more of a complete human being, like Viktor Frankl. Think about the Holocaust. Was the Holocaust a good thing? No way. Does anybody think it was good that it happened? No, of course not. But did you read Viktor Frankl? Viktor Frankl’s Man’s Search for Meaning? It’s a great, great book, but it comes out of his experience. It’s about his experience in the human dark side. Now think about it, if there was no Holocaust, there’d be no Man’s Search for Meaning… . Think about it. Think about being degraded and brought within an inch of your life, for example. No one’s gonna say the sick bastards who did it shouldn’t be put in jail, but let’s put two things into perspective here. One is, afterwards she knows something about herself that she never knew before. What she knows is that the most totally terrible terrifying thing that she could ever have imagined happening to her has now happened, and she survived. She’s still here, and now she knows something. I mean she really, really knows. Look, totally terrible things happen… . Existence in life breaks people in all kinds of awful fucking ways all the time, trust me I know. I’ve been there. And this is the big difference, you and me here, cause this isn’t about politics or feminism or whatever, for you this is just ideas, you’ve never been there. I’m not saying nothing bad has ever happened to you, you’re not bad looking, I’m sure there’s been some sort of degradation or whatever come your way in life, but I’m talking Viktor Frankl’s Man’s Search for Meaning type violation and terror and suffering here. The real dark side. I can tell from just looking at you, you never. You wouldn’t even wear what you’re wearing, trust me. What if I told you it was my own sister that was raped? What if I told you a little story about a sixteen-year-old girl who went to the wrong party with the wrong guy and four of his buddies that ended up doing to her just about everything four guys could do to you in terms of violation? But if you could ask her if she could go into her head and forget it or like erase the tape of it happening in her memory, what do you think she’d say? Are you so sure what she’d say? What if she said that even after that totally negative as what happened was, at least now she understood it was possible. People can. Can see you as a thing. That people can see you as a thing, do you know what that means? Because if you really can see someone as a thing you can do anything to him. What would it be like to be able to be like that? You see, you think you can imagine it but you can’t. But she can. And now she knows something. I mean she really, really knows. This is what you wanted to hear, you wanted to hear about four drunk guys who knee-jerk you in the balls and make you bend over that you didn’t even know, that you never saw before, that you never did anything to, that don’t even know your name, they don’t even know your name to find out you have to choose to have a fucking name, you have no fucking idea, and what if I said that happened to ME? Would that make a difference?

Literature is, to my mind, the great teaching power of the world, the ultimate creator of all values, and it is this, not only in the sacred books whose power everybody acknowledges, but by every movement of imagination in song or story or drama that height of intensity and sincerity has made literature at all. Literature must take the responsibility of its power, and keep all its freedom: it must be like the spirit and like the wind that blows where it listeth; it must claim its right to pierce through every crevice of human nature, and to descrive the relation of the soul and the heart to the facts of life and of law, and to describe that relation as it is, not as we would have it be...

Elsewhere there are no mobile phones. Elsewhere sleep is deep and the mornings are wonderful. Elsewhere art is endless, exhibitions are free and galleries are open twenty-four hours a day. Elsewhere alcohol is a joke that everybody finds funny. Elsewhere everybody is as welcoming as they’d be if you’d come home after a very long time away and they’d really missed you. Elsewhere nobody stops you in the street and says, are you a Catholic or a Protestant, and when you say neither, I’m a Muslim, then says yeah but are you a Catholic Muslim or a Protestant Muslim? Elsewhere there are no religions. Elsewhere there are no borders. Elsewhere nobody is a refugee or an asylum seeker whose worth can be decided about by a government. Elsewhere nobody is something to be decided about by anybody. Elsewhere there are no preconceptions. Elsewhere all wrongs are righted. Elsewhere the supermarkets don’t own us. Elsewhere we use our hands for cups and the rivers are clean and drinkable. Elsewhere the words of the politicians are nourishing to the heart. Elsewhere charlatans are known for their wisdom. Elsewhere history has been kind. Elsewhere nobody would ever say the words bring back the death penalty. Elsewhere the graves of the dead are empty and their spirits fly above the cities in instinctual, shapeshifting formations that astound the eye. Elsewhere poems cancel imprisonment. Elsewhere we do time differently. Every time I travel, I head for it. Every time I come home, I look for it.

Everybody here has a story, darlin’. It’s not my place to tell yours. There’s trust between people here, and we’ll go to war for each other without any idea why.

Everybody has a story

People say everybody has a book inside them, so why not make your life a great story?

Anyhow, he asks himself, what is an intimate secret? Is that where we hide what's most mysterious, most singular, most original about a human being? Are her intimate secrets what make Chantal the unique being he loves? No. What people keep secret is the most common, the most ordinary, the most prevalent thing, the same thing everybody has: the body and its needs, it maladies, its manias - constipation, for instance, or menstruation. We ashamedly conceal these intimate matters not because they are so personal but because, on the contrary, they are so lamentably impersonal. How can he resent Chantal, for belonging to her sex, for resembling other women, for wearing a brassiere and along with it the brassiere psychology? s if he didn't himself belong to some eternal masculine idiocy! They both of them got their start in that putterer's workshop where their eyes were botched with the disjointed action of the eyelid and where a reeking little factory was installed in their bellies. They both of them have bodies where their poor souls have almost no room. Shouldn't they forgive that in each other? Shouldn't they move beyond the little weaknesses they're hiding at the bottom of drawers? He was gripped by an enormous compassion, and to draw a final lune under that whole story, he decided to write her one last letter.

You see that girl, she looks so happy right? But inside she's dying. She's hurt and tired. Tired of all the drama, tired of not being good enough, tired of life. But she doesn't want to look dramatic, weak or attention seeking so she keeps it all inside. Act's like everything's perfect but she cries at night, boy does she cry at night, so that everybody thinks she is the happiest person they know, that she has no problems and her life is perfect. Little do they know.

I think I can,” Lee answered Samuel. “I think this is the best-known story in the world because it is everybody’s story. I think it is the symbol story of the human soul. I’m feeling my way now—don’t jump on me if I’m not clear. The greatest terror a child can have is that he is not loved, and rejection is the hell he fears. I think everyone in the world to a large or small extent has felt rejection. And with rejection comes anger, and with anger some kind of crime in revenge for the rejection, and with the crime guilt—and there is the story of mankind. I think that if rejection could be amputated, the human would not be what he is. Maybe there would be fewer crazy people. I am sure in myself there would not be many jails. It is all there—the start, the beginning. One child, refused the love he craves, kicks the cat and hides his secret guilt; and another steals so that money will make him loved; and a third conquers the world—and always the guilt and revenge and more guilt. The human is the only guilty animal. Now wait! Therefore I think this old and terrible story is important because it is a chart of the soul—the secret, rejected, guilty soul. Mr. Trask, you said you did not kill your brother and then you remembered something. I don’t want to know what it was, but was it very far apart from Cain and Abel? And what do you think of my Oriental patter, Mr. Hamilton? You know I am no more Oriental than you are.

Dear Daniel, How do you break up with your boyfriend in a way that tells him, "I don't want to sleep with you on a regular basis anymore, but please be available for late night booty calls if I run out of other options"? Lily Charlotte, NC Dear Lily, The story's so old you can't tell it anymore without everyone groaning, even your oldest friends with the last of their drinks shivering around the ice in their dirty glasses. The music playing is the same album everyone has. Those shoes, everybody has the same shoes on. It looked a little like rain so on person brought an umbrella, useless now in the starstruck clouded sky, forgotten on the way home, which is how the umbrella ended up in her place anyway. Everyone gets older on nights like this. And still it's a fresh slap in the face of everything you had going, that precarious shelf in the shallow closet that will certainly, certainly fall someday. Photographs slipping into a crack to be found by the next tenant, that one squinter third from the left laughing at something your roommate said, the coaster from that place in the city you used to live in, gone now. A letter that seemed important for reasons you can't remember, throw it out, the entry in the address book you won't erase but won't keep when you get a new phone, let it pass and don't worry about it. You don't think about them; "I haven't thought about them in forever," you would say if anybody brought it up, and nobody does." You think about them all the time. Close the book but forget to turn off the light, just sit staring in bed until you blink and you're out of it, some noise on the other side of the wall reminding you you're still here. That's it, that's everything. There's no statue in the town square with an inscription with words to live by. The actor got slapped this morning by someone she loved, slapped right across the face, but there's no trace of it on any channel no matter how late you watch. How many people--really, count them up--know where you are? How many will look after you when you don't show up? The churches and train stations are creaky and the street signs, the menus, the writing on the wall, it all feels like the wrong language. Nobody, nobody knows what you're thinking of when you lean your head against the wall. Put a sweater on when you get cold. Remind yourself, this is the night, because it is. You're free to sing what you want as you walk there, the trees rustling spookily and certainly and quietly and inimitably. Whatever shoes you want, fuck it, you're comfortable. Don't trust anyone's directions. Write what you might forget on the back of your hand, and slam down the cheap stuff and never mind the bad music from the window three floors up or what the boys shouted from the car nine years ago that keeps rattling around in your head, because you're here, you are, for the warmth of someone's wrists where the sleeve stops and the glove doesn't quite begin, and the slant of the voice on the punch line of the joke and the reflection of the moon in the water on the street as you stand still for a moment and gather your courage and take a breath before stealing away through the door. Look at it there. Take a good look. It looks like rain. Love, Daniel Handler

According to Q-Jo, the whole tarot deck, or at least the twenty-two trump cards of the Major Arcana, may be read as the Fool's journey. "On one important level," she explained, "the major cards are chapters in the story of a quest. I'm talking the universal human quest for understanding and divine reunion. And it doesn't matter whether the quest starts with the Fool or ends with him, because it's a loop anyhow, a cycle endlessly repeated. When the naive young Fool finally tumbles over the precipice, he falls into the world of experience. Now his journey has really begun. Along the way, he'll meet all the teachers and tempters - the tempters are teachers, too - and challenging situations that a person is likely to meet in the task of his or her growing. The Fool is potentially everybody, but not everybody has the wisdom or the guts to play the fool. A lot of folks don't know what's in that bag they're carrying. And they're all too willing to trade it for cash. Inside the bag, the have every tool they need to facilitate their life's journey, but they won't even open it up and glance inside. Subconsciously, the goal of all of us out-of-control primates is essentially the same, but let me assure you of this: the only ones who'll ever reach that goal are the ones who have the courage to make fools of themselves along the way.

Everybody has thoughts that shame them. You can't control them coming in, but you don't have to let them all out. That's the crux of it.

Everybody has a story to tell.

We're not very different from one another, not different at all, in fact. We're all just people with the same needs, the same desires, the same feelings. It's a lie about us being different. It's something they cooked up so we'd be fighting one another instead of them, the ones who keep us down and make their fortunes off our labor, the same ones who send us off to war when they get to fighting among themselves over the spoils. You'll find that out someday. They'll be calling on you to go to war for them, you can be sure of that, because there's going to be lots more wars in the future. I got in one myself, as you know. I saw men getting killed and wounded and crippled, and I must have killed a lot of men myself, and I'm just sick every time I think of it. Why? Because we were fighting one another instead of those who'd sent us out there. Oh, they're clever, those capitalists. It's hard to beat them at their game. They've fooled us with words like patriotism and duty and honor, and they've got us divided up into classes and religions so that each one of us figures he's better than the other. But it'll all change, 'arry. Believe me, it will. People get smarter. The human brain has a potential for development. Someday it will grow big enough so that everybody will see and understand the truth, and then we won't act like a bunch of sheep, and then that wall that separates the two sides of our street will crumble.

Because it is the hardness of the floor, and the abrupt halt in momentum, and the unyielding nature of the surface, that causes a thing to crack. Even if it is not that thing's fault. And then we talk about this thing being broken, or it needing to be fixed, and not what part of the floor has played in the matter. Never the part about the floor being a constant threat. Even if it is a nice floor. Even if everybody wants one just like it.

Everybody has a story. It’s like families. You might not know who they are, might have lost them, but they exist all the same. You might drift apart or you might turn your back on them, but you can’t say you haven’t got them. Same goes for stories.

...everybody, every single person, has a story to tell. Every single ordinary person has an extraordinary story. We might all think that we are unremarkable, that our lives are boring, just because we aren't doing ground-breaking things or making headlines or winning awards. But the truth is we all do something that is fascinating, that is brave, that is something we should proud of.

My mom was a sayyed from the bloodline of the Prophet (which you know about now). In Iran, if you convert from Islam to Christianity or Judaism, it’s a capital crime. That means if they find you guilty in religious court, they kill you. But if you convert to something else, like Buddhism or something, then it’s not so bad. Probably because Judaism, Christianity, and Islam are sister religions, and you always have the worst fights with your sister. And probably nothing happens if you’re just a six-year-old. Except if you say, “I’m a Christian now,” in your school, chances are the Committee will hear about it and raid your house, because if you’re a Christian now, then so are your parents probably. And the Committee does stuff way worse than killing you. When my sister walked out of her room and said she’d met Jesus, my mom knew all that. And here is the part that gets hard to believe: Sima, my mom, read about him and became a Christian too. Not just a regular one, who keeps it in their pocket. She fell in love. She wanted everybody to have what she had, to be free, to realize that in other religions you have rules and codes and obligations to follow to earn good things, but all you had to do with Jesus was believe he was the one who died for you. And she believed. When I tell the story in Oklahoma, this is the part where the grown-ups always interrupt me. They say, “Okay, but why did she convert?” Cause up to that point, I’ve told them about the house with the birds in the walls, all the villages my grandfather owned, all the gold, my mom’s own medical practice—all the amazing things she had that we don’t have anymore because she became a Christian. All the money she gave up, so we’re poor now. But I don’t have an answer for them. How can you explain why you believe anything? So I just say what my mom says when people ask her. She looks them in the eye with the begging hope that they’ll hear her and she says, “Because it’s true.” Why else would she believe it? It’s true and it’s more valuable than seven million dollars in gold coins, and thousands of acres of Persian countryside, and ten years of education to get a medical degree, and all your family, and a home, and the best cream puffs of Jolfa, and even maybe your life. My mom wouldn’t have made the trade otherwise. If you believe it’s true, that there is a God and He wants you to believe in Him and He sent His Son to die for you—then it has to take over your life. It has to be worth more than everything else, because heaven’s waiting on the other side. That or Sima is insane. There’s no middle. You can’t say it’s a quirky thing she thinks sometimes, cause she went all the way with it. If it’s not true, she made a giant mistake. But she doesn’t think so. She had all that wealth, the love of all those people she helped in her clinic. They treated her like a queen. She was a sayyed. And she’s poor now. People spit on her on buses. She’s a refugee in places people hate refugees, with a husband who hits harder than a second-degree black belt because he’s a third-degree black belt. And she’ll tell you—it’s worth it. Jesus is better. It’s true. We can keep talking about it, keep grinding our teeth on why Sima converted, since it turned the fate of everybody in the story. It’s why we’re here hiding in Oklahoma. We can wonder and question and disagree. You can be certain she’s dead wrong. But you can’t make Sima agree with you. It’s true. Christ has died. Christ is risen. Christ will come again. This whole story hinges on it. Sima—who was such a fierce Muslim that she marched for the Revolution, who studied the Quran the way very few people do read the Bible and knew in her heart that it was true.

People get smarter. The human brain has a potential for development. Some day it will grow big enough so that everybody will see and understand the truth, and then we won't act like a bunch of sheep, and then that wall separates the two sides of us will crumble, just like the wall of Jericho.

Everybody has a story. It’s like families. You might not know who they are, might have lost them, but they exist all the same. You might drift apart or you might turn your back on them, but you can’t say you haven’t got them. Same goes for stories. So,” she concluded, “everybody has a story. When are you going to tell me yours?” “I’m not.

It had a strange resemblance to Kafka's novel,The Trial- that dream-like allegory of a man who,having received a mysterious convocation to attend his 'trial",strives and struggles in vain to find out where the trial would be held and what it would be about; wherever he inquires he receives non - commital,elusive replies,as if everybody has joined in a secret conspiracy:the closer he gets to his aim,the farther it recedes,like the transparent walls of a dream:and the story ends abruptly,as it began,in tormenting suspense.The High Court which Kafka's hero is unable to find is his own conscience:but what was the symbolic meaning of all these nut-cracker-faced,nail-biting,pimpled,slimy features,spinning their spider webs of intrigue and sabotage in the bureaux of the French Administration?Perhaps I was really guilty,I and my like:perhaps our guilt was the past,the guilt of having forseen the catastrophe and yet failed to open the eyes of the blind.But if we were guilty-who were they to sit in judgement over us?

Everybody is a puzzle, Agatha. Everyone in the street has their own story, their own reasons for being the way they are, their own secrets. Those are the really important puzzles.

The price of coming from a small town is that everyone knows your story. Your book has been read, shelved, dusted, and re-read by everybody.

Doesn´t matter who you are or what you believe. Everybody has a ghost story

When everybody is in tears, he thought, somebody has to see to what is happening. What are the things that need to be done?

People spoke to foreigners with an averted gaze, and everybody seemed to know somebody who had just vanished. The rumors of what had happened to them were fantastic and bizarre though, as it turned out, they were only an understatement of the real thing. Before going to see General Videla […], I went to […] check in with Los Madres: the black-draped mothers who paraded, every week, with pictures of their missing loved ones in the Plaza Mayo. (‘Todo mi familia!’ as one elderly lady kept telling me imploringly, as she flourished their photographs. ‘Todo mi familia!’) From these and from other relatives and friends I got a line of questioning to put to the general. I would be told by him, they forewarned me, that people ‘disappeared’ all the time, either because of traffic accidents and family quarrels or, in the dire civil-war circumstances of Argentina, because of the wish to drop out of a gang and the need to avoid one’s former associates. But this was a cover story. Most of those who disappeared were openly taken away in the unmarked Ford Falcon cars of the Buenos Aires military police. I should inquire of the general what precisely had happened to Claudia Inez Grumberg, a paraplegic who was unable to move on her own but who had last been seen in the hands of his ever-vigilant armed forces [….] I possess a picture of the encounter that still makes me want to spew: there stands the killer and torturer and rape-profiteer, as if to illustrate some seminar on the banality of evil. Bony-thin and mediocre in appearance, with a scrubby moustache, he looks for all the world like a cretin impersonating a toothbrush. I am gripping his hand in a much too unctuous manner and smiling as if genuinely delighted at the introduction. Aching to expunge this humiliation, I waited while he went almost pedantically through the predicted script, waving away the rumored but doubtless regrettable dematerializations that were said to be afflicting his fellow Argentines. And then I asked him about Senorita Grumberg. He replied that if what I had said was true, then I should remember that ‘terrorism is not just killing with a bomb, but activating ideas. Maybe that’s why she’s detained.’ I expressed astonishment at this reply and, evidently thinking that I hadn’t understood him the first time, Videla enlarged on the theme. ‘We consider it a great crime to work against the Western and Christian style of life: it is not just the bomber but the ideologist who is the danger.’ Behind him, I could see one or two of his brighter staff officers looking at me with stark hostility as they realized that the general—El Presidente—had made a mistake by speaking so candidly. […] In response to a follow-up question, Videla crassly denied—‘rotondamente’: ‘roundly’ denied—holding Jacobo Timerman ‘as either a journalist or a Jew.’ While we were having this surreal exchange, here is what Timerman was being told by his taunting tormentors: Argentina has three main enemies: Karl Marx, because he tried to destroy the Christian concept of society; Sigmund Freud, because he tried to destroy the Christian concept of the family; and Albert Einstein, because he tried to destroy the Christian concept of time and space. […] We later discovered what happened to the majority of those who had been held and tortured in the secret prisons of the regime. According to a Navy captain named Adolfo Scilingo, who published a book of confessions, these broken victims were often destroyed as ‘evidence’ by being flown out way over the wastes of the South Atlantic and flung from airplanes into the freezing water below. Imagine the fun element when there’s the surprise bonus of a Jewish female prisoner in a wheelchair to be disposed of… we slide open the door and get ready to roll her and then it’s one, two, three… go!

People have different habitats,” he explained. “Some people have it better than others. They grew up in good neighborhoods. Their family has jobs. They have good income. They don’t understand. Their life is so good, they think everybody’s life is good. They don’t understand the struggles people go through. I don’t know where you grew up at, if it’s like a low-income area, where there’s a lot of violence and crime. But if you grew up in a low-income area and all you see is crime and drugs? If you have family that does crime? You see it. It has an impact on you. If you’re around it a lot, it’s hard to do good.

Back in Georgia everybody we knew had an automobile." A bu, don't tell stories. That is not possible." Well, not everybody. I don't mean babies and children. But every single family." Not possible." Yes, it is! Some families even have two!" What is the purpose of so many automobiles at the same time?" Well, because everybody has someplace to go every day. To work or to the store or something." And why is nobody walking?" It's not like here, Anatole. Everything's farther apart. People live in big towns and cities. Bigger cities than Leopoldville, even." Beene, you are lying to me. If everyone lived in a city they could never grow enough food." Oh, they do that in the country. In big, big fields. Peanuts and soybeans and corn, all that. The farmers grow it, then they put it on big trucks and take it all to the city, where people buy it from the store." From the market." No, it isn't a bit like the big market. It's a great big house kind of thing, with bright lights and all these shelves inside. It's open every day, and just one person sells all the different things." One farmer has so many things?" No, not a farmer. A storekeeper buys it all from the farmers, and sells it to the city people." And so you don't even know whose fields this food came from? That sounds terrible. It could be poisoned!" It's not bad, really. It works out." How can there be enough food, Beene? If everyone lives in a city?" There just is. Things are different from here.

Besides, I think the real reason is that life has no meaning. I mean, no obvious meaning. You wake up, you go to work, you do stuff. I think everybody’s always looking for something a little unusual that can preoccupy them and help pass the time.

Now the evening's at its noon, its meridian. The outgoing tide has simmered down, and there's a lull-like the calm in the eye of a hurricane - before the reverse tide starts to set in. The last acts of the three-act plays are now on, and the after-theater eating places are beginning to fill up with early comers; Danny's and Lindy's - yes, and Horn & Hardart too. Everybody has got where they wanted to go - and that was out somewhere. Now everybody will want to get back where they came from - and that's home somewhere. Or as the coffee-grinder radio, always on the beam, put it at about this point: 'New York, New York, it's a helluva town, The Bronx is up, the Battery's down, And the people ride around in a hole in the ground. Now the incoming tide rolls in; the hours abruptly switch back to single digits again, and it's a little like the time you put your watch back on entering a different time zone. Now the buses knock off and the subway expresses turn into locals and the locals space themselves far apart; and as Johnny Carson's face hits millions of screens all at one and the same time, the incoming tide reaches its crest and pounds against the shore. There's a sudden splurge, a slew of taxis arriving at the hotel entrance one by one as regularly as though they were on a conveyor belt, emptying out and then going away again. Then this too dies down, and a deep still sets in. It's an around-the-clock town, but this is the stretch; from now until the garbage-grinding trucks come along and tear the dawn to shreds, it gets as quiet as it's ever going to get. This is the deep of the night, the dregs, the sediment at the bottom of the coffee cup. The blue hours; when guys' nerves get tauter and women's fears get greater. Now guys and girls make love, or kill each other or sometimes both. And as the windows on the 'Late Show' title silhouette light up one by one, the real ones all around go dark. And from now on the silence is broken only by the occasional forlorn hoot of a bogged-down drunk or the gutted-cat squeal of a too sharply swerved axle coming around a turn. Or as Billy Daniels sang it in Golden Boy: While the city sleeps, And the streets are clear, There's a life that's happening here. ("New York Blues")

You can tell a lot about a society based on how [its members] refer to their elites. Israel is the only place in the world where everybody in a position of power—including prime ministers and army generals—has a nickname used by all, including the masses.

New Rule: You don't have to teach both sides of a debate if one side is a load of crap. President Bush recently suggested that public schools should teach "intelligent design" alongside the theory of evolution, because after all, evolution is "just a theory." Then the president renewed his vow to "drive the terrorists straight over the edge of the earth." Here's what I don't get: President Bush is a brilliant scientist. He's the man who proved you could mix two parts booze with one part cocaine and still fly a jet fighter. And yet he just can't seem to accept that we descended from apes. It seems pathetic to be so insecure about your biological superiority to a group of feces-flinging, rouge-buttocked monkeys that you have to make up fairy tales like "We came from Adam and Eve," and then cover stories for Adam and Eve, like intelligent design! Yeah, leaving the earth in the hands of two naked teenagers, that's a real intelligent design. I'm sorry, folks, but it may very well be that life is just a series of random events, and that there is no master plan--but enough about Iraq. There aren't necessarily two sides to every issue. If there were, the Republicans would have an opposition party. And an opposition party would point out that even though there's a debate in schools and government about this, there is no debate among scientists. Evolution is supported by the entire scientific community. Intelligent design is supported by the guys on line to see The Dukes of Hazzard. And the reason there is no real debate is that intelligent design isn't real science. It's the equivalent of saying that the Thermos keeps hot things hot and cold things cold because it's a god. It's so willfully ignorant you might as well worship the U.S. mail. "It came again! Praise Jesus!" Stupidity isn't a form of knowing things. Thunder is high-pressure air meeting low-pressure air--it's not God bowling. "Babies come from storks" is not a competing school of throught in medical school. We shouldn't teach both. The media shouldn't equate both. If Thomas Jefferson knew we were blurring the line this much between Church and State, he would turn over in his slave. As for me, I believe in evolution and intelligent design. I think God designed us in his image, but I also think God is a monkey.

Everybody is convinced they have seen something others have not seen, and they delude themselves that they have thought things that other have it thought, but this is just because someone has taken the trouble to tell an ordinary story in an extraordinary way.

New Rule: Republicans must stop pitting the American people against the government. Last week, we heard a speech from Republican leader Bobby Jindal--and he began it with the story that every immigrant tells about going to an American grocery store for the first time and being overwhelmed with the "endless variety on the shelves." And this was just a 7-Eleven--wait till he sees a Safeway. The thing is, that "endless variety"exists only because Americans pay taxes to a government, which maintains roads, irrigates fields, oversees the electrical grid, and everything else that enables the modern American supermarket to carry forty-seven varieties of frozen breakfast pastry.Of course, it's easy to tear government down--Ronald Reagan used to say the nine most terrifying words in the Englishlanguage were "I'm from the government and I'm here to help." But that was before "I'm Sarah Palin, now show me the launch codes."The stimulus package was attacked as typical "tax and spend"--like repairing bridges is left-wing stuff. "There the liberals go again, always wanting to get across the river." Folks, the people are the government--the first responders who put out fires--that's your government. The ranger who shoos pedophiles out of the park restroom, the postman who delivers your porn.How stupid is it when people say, "That's all we need: the federal government telling Detroit how to make cars or Wells Fargo how to run a bank. You want them to look like the post office?"You mean the place that takes a note that's in my hand in L.A. on Monday and gives it to my sister in New Jersey on Wednesday, for 44 cents? Let me be the first to say, I would be thrilled if America's health-care system was anywhere near as functional as the post office.Truth is, recent years have made me much more wary of government stepping aside and letting unregulated private enterprise run things it plainly is too greedy to trust with. Like Wall Street. Like rebuilding Iraq.Like the way Republicans always frame the health-care debate by saying, "Health-care decisions should be made by doctors and patients, not government bureaucrats," leaving out the fact that health-care decisions aren't made by doctors, patients, or bureaucrats; they're made by insurance companies. Which are a lot like hospital gowns--chances are your gas isn't covered.

Legend, tradition, history can drive a commitment to excellence that raises people and has them perform at a level above anything they ever dreamed they could do. And it makes all of us realize the potential that everybody has who serves for you and goes to sea on ships.

That life can be a rich place, comprised of the highbrow and the lowdown, the casual and the ambitious, private reading and public sharing. As a parent in that landscape, you'll need to be sometimes traveling companion, sometimes guides, sometimes off in your own part of the forest. A relationship between readers is complicated and cannot be reduced to such "strategies" as mandatory reading aloud, a commendable family activity whose pleasure has been codified into virtue, transforming the nightly bedtime story into a harbinger of everybody's favorite thing: homework.

But much more often I have seen the marriage and the family grow closer, better. Everybody learns to deal, has to help, has to be honest and say it sucks. Everybody has to laugh, everybody has to feel grateful when whatever else the child can’t do he can kiss the hand that brushes his hair.

Brevity doesn't mean bare bones or stripped down. Take as long as you need to tell the story. (The length of content is dictated by the kind of content you're creating.) The notion of brevity has more to do with cutting fat, bloat, and things that indulge the writer and don't respect the reader's time. Keep it tight.

Look at all the books in this place. Every one of them is inside you. And you're inside them." "Sweetheart. It's a public library, not my private library. It needs people." "They got out of the habit is all." "The world has changed." "No, everybody needs a story, Miss Perkins. That's something that never, ever changes.

Everything has a story and every story if it’s not told fast is just not gonna be told. But you can’t tell every story about everybody and everything. And you can’t tell every story fast. Some just have to be trusted to God’s memory. You can’t even tell every story about yourself to yourself. Some of it just has to be lived.

Nobody tells people who are beginners. I really wish someone had told this to me. Is that [if you are watching this video, you are somebody who wants o make videos right?] all of us who do creative work, we get into it. we get into it because we have good taste. you know what I mean? like you want to make TV, because you love TV. there is stuff you just like, love. ok so you got really good taste. you get into this thing … that i don’t even know how to describe it, but there is a gap. for the first couple of years you are making stuff, what you are making isn’t so good... ok, its not that great. it's really not that great. its trying to be good, it has ambition to be good, but not quite that good. but your taste, the thing get you into the game, your taste is still killer. your taste is good enough that you can tell what you are making is a kind of disappointment to you, you know what i mean? you can tell it is still sort of crappy. a lot of people never get past that phase. a lot of people at that point, they quit. the thing i would just like say to you with all my heart is that most everybody I know, who does interesting creative work, they went through a phase of years where they had really good taste, they could tell what they were making wasn’t as good as they wanted it to be. they knew it felt short. [some of us can admit that to ourselves, some of us less able to admit that to ourselves] we knew like, it didn’t have that special thing that we wanted it to have. [...] everybody goes through that. for you to go through it, if you are going through right now, just getting out of that phase, if you are just starting out and entering into that phase, you gotta know it is totally normal and the most important possible thing you can do is do a lot of work. do a huge volume of work. put yourself on a deadline so that every week or every month you know you’re gonna finish one story. you know what i mean? whatever its gonna be. you create the deadline. it is best if have somebody who is waiting work from you, expecting work from you. even if not somebody who pays you, but that you are in a situation where you have to turn out the work. because it is only by actually going through a volume of work that you are actually going to catch up and close that gap and the work you are making will be as good as your ambitions.

My dear girl,' I answered in high spirits, for I felt elated at being active again. 'You are about to witness the birth of an immortal literary masterpiece. In a few moments, I shall begin the composition of an eloquent letter. This letter is going to be received by everyone in the Reich who has a Polish name. Or at least that is what shall try to accomplish. We want to remidn everyone of Polish origin that, although they are nominally German, Polish blood continues to flow in their veins.' Danuta interrupted my oratory. 'Calm down, Witold. Don't excite yourself so. If you raise your voice much louder you shan't have to send any letters. Everybody in the Third Reich will have heard you, including the Gestapo.

You might jump in at this point and say: Hey. Guy. (It's Mark.) Okay, Mark. If the same day is repeating over and over again, if every morning it just goes back to the beginning automatically, with everything exactly the way it was, then you could basically do whatever you want, am I right? I mean, sure, you could go to the library, but you could go to the library naked and it wouldn't even matter, because it would all be erased the next day like a shaken Etch A Sketch. You could, I don't know, rob a bank or hop a freight train or tell everybody what you really think of them. You could do anything you wanted. Which was, yes, theoretically true. But honestly, in this heat, who has the energy? What I wanted was to sit on my ass somewhere air-conditioned and read books.

As anyone who has ever walked the red carpet will tell you, it is a crowded and chaotic affair, the most important rule of which is to keep things moving. In spite of this, for a few minutes, as Chuck recounted his story of heroism and loss, reliving every moment, the red carpet at the Chinese Theatre ground to a halt. Nobody asked us to move. Nobody interrupted. Everybody waited. Even the Hollywood PR machine knew to pay the moment and the man the proper respect.

I guess, even before that, I'd get them to empty out everything their parents and everybody ever told them. I mean even if their parents just told them an elephant's big, I'd make them empty that out. An elephant's only big when it's next to something else--a dog or a lady, for example." "I wouldn't even tell them an elephant has a trunk. I might show them an elephant, if I had one handy, but I'd let them just walk up to the elephant not knowing anything more about it than the elephant knew about them. The same thing with grass, and other things. I wouldn't even tell them grass is green. Colors are only names. I mean if you tell them the grass is green, it makes them start expecting the grass to look a certain way--your way--instead of some other way that may be just as good, and may be much better . . . I don't know. I'd just make them vomit up every bit of the apple their parents and everybody made them take a bite out of.

You belong only to the here and now. This is no Oceanus of faceless faces; you are trying to make eye contact with everyone. But you can’t … until you can. If you get it right, you’ve not just eyeballed everybody in the front row; you’ve eyeballed everybody in the venue. And there’s no one who doesn’t think you might follow them home, that you might pick their pocket or preach them your gospel or make out with them. Or their sister. Contact has been made, real and imagined.

Everybody knew what she was called, but nobody anywhere knew her name. Disremembered and unaccounted for, she cannot be lost because no one is looking for her, and even if they were, how can they call her if they don't know her name? Although she has claim, she is not claimed. In the place where long grass opens, the girl who waited to be loved and cry shame erupts in her separate parts, to make it easy for the chewing laughter to swallow her all away. It was not a story to pass on.

To start with the essential point, comradeship completely destroys the sense of responsibility for oneself, be it in the civilian or, worse still, the religious sense. A man bedded in comradeship is relieved of all personal worries, and of the rigors of the struggle for life. He has his bed in the barracks, his meals, and his uniform. His daily life is prescribed from morning to night. He need not concern himself with anything. He lives, not under the severe rule of “each for himself,” but in the generous softness of “one for all and all for one.” It is one of the most unpleasant falsehoods that the laws of comradeship are harder than those of ordinary civilian life. On the contrary, they are of a debilitating softness, and they are justified only for soldiers in the field, for men facing death. Only the threat of death justifies and makes this egregious dispensation from responsibility acceptable. Indeed, it is a familiar story that brave soldiers, who have been too long bedded on the soft cushions of comradeship, often find it impossible to cope with the harshness of civilian life. It is even worse that comradeship relieves men of responsibility for their actions, before themselves, before God, before their consciences. They do what all their comrades do. They have no choice. They have no time for thought (except when they unfortunately wake up at night). Their comrades are their conscience and give absolution for everything, provided they do what everybody else does.

That girl has been listening,” she said. The culprit snatched up her brush, and scrambled to her feet. She caught at the coal box and simply scuttled out of the room like a frightened rabbit. Sara felt rather hot-tempered. “I knew she was listening,” she said. “Why shouldn’t she?” Lavinia tossed her head with great elegance. “Well,” she remarked, “I do not know whether your mamma would like you to tell stories to servant girls, but I know my manna wouldn’t like me to do it.” “My mamma!” said Sara, looking odd. “I don’t believe she would mind in the least. She knows that stories belong to everybody.” “I thought,” retorted Lavinia, in severe recollection, “that your mamma was dead. How can she know things?” “Do you think she doesn’t know things?” said Sara, in her stern little voice. Sometimes she had a rather stern little voice. “Sara’s mamma knows everything,” piped in Lottie. “So does my mamma--’cept Sara is my mamma at Miss Minchin’s--my other one knows everything. The streets are shining, and there are fields and fields of lilies, and everybody gathers them. Sara tells me when she puts me to bed.” “You wicked thing,” said Lavinia, turning on Sara; “making fairy stories about heaven.” “There are much more splendid stories in Revelation,” returned Sara. “Just look and see! How do you know mine are fairy stories? But I can tell you”--with a fine bit of unheavenly temper--“you will never find out whether they are or not if you’re not kinder to people than you are now. Come along, Lottie.

It took me many more years of prospective follow-up, and many more years of emotional growth, to learn to take love seriously. What it looks like—God, a nurse, a child, a good Samaritan, or any of its other guises—is different for everybody. But love is love. At age seventy-five, Camille took the opportunity to describe in greater detail how love had healed him. This time he needed no recourse to Freud or Jesus. Before there were dysfunctional families, I came from one. My professional life hasn’t been disappointing—far from it—but the truly gratifying unfolding has been into the person I’ve slowly become: comfortable, joyful, connected and effective. Since it wasn’t widely available then, I hadn’t read that children’s classic, The Velveteen Rabbit, which tells how connectedness is something we must let happen to us, and then we become solid and whole. As that tale recounts tenderly, only love can make us real. Denied this in boyhood for reasons I now understand, it took me years to tap substitute sources. What seems marvelous is how many there are and how restorative they prove. What durable and pliable creatures we are, and what a storehouse of goodwill lurks in the social fabric. . . . I never dreamed my later years would be so stimulating and rewarding. That convalescent year, transformative though it was, was not the end of Camille’s story. Once he grasped what had happened, he seized the ball and ran with it, straight into a developmental explosion that went on for thirty years. A

But why write such rotten scripts? If what you say is so, everybody’s where they want to be, even beggars with sores on their shins and starving children and guys being tortured in jails?” She nodded, watching me. I said, “I can’t accept that.” She waited a bit and then almost smiled. “Unacceptable?” She asked softly. And that rang a bell. “Unacceptable … ‘to accept the unacceptable.’ You said that, in the seminar. But I can’t remember why you said it.” “Yes you can,” she said, and waited. I drew a total blank this time, and I guess she knew it, because she gave me a nudge: “You say you don’t belong here. Is ‘here’—unacceptable?” “Yes,” I said without hesitation. “Then,” she asked, “why did you write this script?” “You mean—the me out there?” She nodded. I thought about that, and then mumbled, “I put it down to—curiosity? That’s all. I mean, throwing yourself into imperfect places, into pain and disappointment and well, the unacceptable—it just doesn’t make sense.” “It doesn’t?” “It sure doesn’t … unless …” I felt my eyes get big. “Unless those, uh, entities want to do what you said—to learn to accept the unacceptable. Even if they have to create it. That doesn’t make sense.” “It doesn’t? Suppose they can’t go on unless they learn that.” “Go on? Go on where?” She shrugs. “Everything living has to go on. Seed to shrub, shrub to tree, egg to bird.” “You mean—evolve. They have to learn to accept the unacceptable in order to evolve into—whatever’s next for them.” Surprisingly, she laughed. She said, “You keep on saying ‘they.

When older people ask me, “How have you been so successful after age 65?” I tell them, “Anyone who’s reached 65 years of age has had a world of experience behind him. He’s had his ups and downs and all the trials and tribulations of life. He certainly ought to be able to gather something out of that, something he can put together at the end of his 65 years so he can get a new start.” The way I see it, a man’s life is written by the way he lives it. It’s using any talent God has given him, even if his talent is cooking food or running a good motel. You can reach higher, think bigger, grow stronger and live deeper in this country of ours than anywhere else on Earth. The rules here give everybody a chance to win. If my story is different, it’s because my life really began at age 65 when most folks have already called it a day. I’d been modestly successful before I hit 65. After that I made millions. When they’re about 60 or 65, a lot of people feel that life is all over for them. Too many of them just sit and wait until they die or they become a burden to other people. The truth is they can make a brand new life for themselves if they just don’t give up and hunker down. I want to tell people, “You’re only as old as you feel or as you think, and no matter what your age there’s plenty of work to be done.” I don’t want to sound like I’m clearing my throat and giving advice about how a man can be successful. I’m not all puffed up. My main trade secret is I’m not afraid of hard, back-cracking work. After all, I was raised on a farm where hard work is the way of life.

But everyone has a voice, and everyone sings. Oh, we all do it differently. Some of us sing quietly, alone, only in the dead of night or in the shower. Some of us sing a cappella, and some stand on a stage beside a band and let the whole world share their song. Some of us, some of us don’t sing at all, like that. We sing with other instruments: There’s song in stores, and in art, and in getting up before the dawn and putting food onto the table. There are angry songs and sad songs and songs that make you want to dance. But everybody has a song to sing, their own personal story leaked into the world. And mine is one of love.

Cannery Row in Monterey in California is a poem, a stink, a grating noise, a quality of light, a tone, a habit, a nostalgia, a dream. Cannery Row is the gathered and scattered, tin and iron and rust and splintered wood, chipped pavement and weedy lots and junk heaps, sardine canneries of corrugated iron, honky-tonks, restaurants and whore-houses, and little crowded groceries, and laboratories and flop-houses. Its inhabitants are, as the man once said, "whores, pimps, gamblers, and sons of bitches," by which he meant Everybody. Had the man looked through another peep-hole he might have said: "Saints and angels and martyrs and holy men," and he would have meant the same thing. In the morning when the sardine fleet has made a catch, the purse-seiners waddle heavily into the bay blowing their whistles. The deep-laden boats pull in against the coast where the canneries dip their tails into the bay. The figure is advisedly chosen, for if the canneries dipped their mouths into the bay the canned sardines which emerge from the other end would be metaphorically, at least, even more horrifying. Then cannery whistles scream and all over the town men and women scramble into their clothes and come running down to the Row to go to work. Then shining cars bring the upper classes down: superintendents, accountants, owners who disappear into offices. Then from the town pour Wops and Chinamen and Polaks, men and women in trousers and rubber coats and oilcloth aprons. They come running to clean and cut and pack and cook and can the fish. The whole street rumbles and groans and screams and rattles while the silver rivers of fish pour in out of the boats and the boats rise higher and higher in the water until they are empty. The canneries rumble and rattle and squeak until the last fish is cleaned and cut and cooked and canned and then the whistles scream again and the dripping, smelly, tired Wops and Chinamen and Polaks, men and women, straggle out and droop their ways up the hill into the town and Cannery Row becomes itself again-quiet and magical. Its normal life returns. The bums who retired in disgust under the black cypress-tree come out to sit on the rusty pipes in the vacant lot. The girls from Dora's emerge for a bit of sun if there is any. Doc strolls from the Western Biological Laboratory and crosses the street to Lee Chong's grocery for two quarts of beer. Henri the painter noses like an Airedale through the junk in the grass-grown lot for some pan or piece of wood or metal he needs for the boat he is building. Then the darkness edges in and the street light comes on in front of Dora's-- the lamp which makes perpetual moonlight in Cannery Row. Callers arrive at Western Biological to see Doc, and he crosses the street to Lee Chong's for five quarts of beer. How can the poem and the stink and the grating noise-- the quality of light, the tone, the habit and the dream-- be set down alive? When you collect marine animals there are certain flat worms so delicate that they are almost impossible to capture whole, for they break and tatter under the touch. You must let them ooze and crawl of their own will on to a knife blade and then lift them gently into your bottle of sea water. And perhaps that might be the way to write this book-- to open the page and to let the stories crawl in by themselves.

All this is good, and I love it. But I can’t get on with the people. The only one who doesn’t ask me questions is my mother. With my father it is different. He’d like me to tell him a bit about what it is like out there: what he wants is both touching and silly, and I have no real relationship with him any more. What he would really like best is a constant flow of stories. I can see that he has no idea that these things can’t be put into words, although I’d like to do something to please him. But it would be dangerous for me to try and put it all into words, and I’m worried that it might get out of hand and I couldn’t control it any more. Where would we be if everybody knew exactly what was going on out there? - Paul Bäumer

Would you rather a god who listens or a god who speaks?” Be careful with the answer. It’s as important as every word from Scheherazade’s mouth that saved her life. And everybody’s got an answer. A god who listens is like your best friend, who lets you tell him about all the people you don’t like. A god who speaks is like your best teacher, who tells Brandon Goff he has to leave the room if he’s going to call people falafel monkeys. A god who listens is your mom who lets you sit in a kitchen and tell her stories about castles in the mountains. A god who speaks is your dad who calls on the phone with advice for your life in America. There are gods all over the world who just want you to express yourself. Look inside and find whatever you think you are and that’s all it takes to be good. And there are gods who are so alien to us, with minds so clear, the only thing to do would be to sit at their feet and wait for them to speak, to tell us what is good. A god who listens is love. A god who speaks is law. At their worst, the people who want a god who listens are self-centered. They just want to live in the land of do-as-you-please. And the ones who want a god who speaks are cruel. They just want laws and justice to crush everything. I don’t have an answer for you. This is the kind of thing you live your whole life thinking about probably. Love is empty without justice. Justice is cruel without love. Oh, and in case it wasn't obvious, the answer is both. God should be both. If a god isn't, that is no God.

Sara,” she said, “do you think you can bear living here?” Sara looked round also. “If I pretend it’s quite different, I can,” she answered; “or if I pretend it is a place in a story.” She spoke slowly. Her imagination was beginning to work for her. It had not worked for her at all since her troubles had come upon her. She had felt as if it had been stunned. “Other people have lived in worse places. Think of the Count of Monte Cristo in the dungeons of the Château d’If. And think of the people in the Bastille!” “The Bastille,” half whispered Ermengarde, watching her and beginning to be fascinated. She remembered stories of the French Revolution which Sara had been able to fix in her mind by her dramatic relation of them. No one but Sara could have done it. A well-known glow came into Sara’s eyes. “Yes,” she said, hugging her knees, “that will be a good place to pretend about. I am a prisoner in the Bastille. I have been here for years and years--and years; and everybody has forgotten about me. Miss Minchin is the jailer--and Beck”--a sudden light adding itself to the glow in her eyes--“Becky is the prisoner in the next cell.” She turned to Ermengarde, looking quite like the old Sara. “I shall pretend that,” she said; “and it will be a great comfort.” Ermengarde was at once enraptured and awed. “And will you tell me all about it?” she said. “May I creep up here at night, whenever it is safe, and hear the things you have made up in the day? It will seem as if we were more ‘best friends’ than ever.” “Yes,” answered Sara, nodding. “Adversity tries people, and mine has tried you and proved how nice you are.

Cash misses his wife with a blank pain in his chest, and he misses his sisters and cousins, who have known him since he was a strong, good-looking boy. Everyone back there remembers, or if they are too young, they've been told. The old ones get to hang on the sweet, perfect past. Cash was the best at climbing trees; his sister Letty won the story bees. The woman who married Letty's husband's brother, a beauty named Sugar, was spotted one time drinking a root beer and had her picture in LIFE magazine. They all know. Now she has thin hair and a humped back but she's still Sugar, she gets to walk around Heaven, Oklahoma, with everybody thinking she's pretty and special. which she is. That's the trouble with moving away from family, he realizes. You lose your youth entirely, you have only the small tired baggage that is carried within the body.

God has wrought many things out of oppression. He has endowed his creatures with the capacity to create-and from this capacity has flowed the sweet songs of sorrow and joy that have allowed man to cope with his environment and many different situations. Jazz speaks for life. The Blues tell the story of life’s difficulties, and if you think for a moment, you will realize that they take the hardest realities of life and put them into music, only to come out with some new hope or sense of triumph. This is triumphant music. Modern Jazz has continued in this tradition, singing the songs of a more complicated urban existence. When life itself offers no order and meaning, the musician creates an order and meaning from the sounds of the earth which flow through his instrument. It is no wonder that so much of the search for identity among American Negroes was championed by Jazz musicians. Long before the modern essayists and scholars wrote of racial identity as a problem for a multiracial world, musicians were returning to their roots to affirm that which was stirring within their souls. Much of the power of our Freedom Movement in the United States has come from this music. It has strengthened us with its sweet rhythms when courage began to fail. It has calmed us with its rich harmonies when spirits were down. And now, Jazz is exported to the world. For in the particular struggle of the Negro in America there is something akin to the universal struggle of modern man. Everybody has the Blues. Everybody longs for meaning. Everybody needs to love and be loved. Everybody needs to clap hands and be happy. Everybody longs for faith. In music, especially this broad category called Jazz, there is a stepping stone towards all of these.

Plenty of tolerant people out there say, “Okay, you’re into this cross thing, and Jesus being crucified, and that’s your truth. Good for you—we are an inclusive people. You’re welcome to your foolish view of religion, your foolish perspective, your simple, silly story of a crucified Jew, and that’s fine if that’s your truth. But that’s not our truth.” Well, here’s the rub: It is your truth. It’s everybody’s truth. It’s the only truth. The power of the crucified Christ is the only power of God by which He saves. Salvation comes only through a belief in that gospel, the gospel of Jesus. No gospel, no salvation. The absolute exclusivity of it has always been a shameful, embarrassing, inconvenient message to worldly-wise sinners, but the truth is nonnegotiable. Other religions are not truth and lead only to eternal damnation. Islam is a damning system. Buddhism is a damning system. Hinduism is a damning system. Simply not believing the gospel is itself enough to damn a person. People in false religions do not worship the true God by another name, as some suggest. They unwittingly worship Satan’s demons. Here is what the Bible says: “The things which the Gentiles sacrifice they sacrifice to demons and not to God” (1 Cor. 10:20). Even so, a book called The Christ of Hinduism actually exists, and it argues that Hinduism’s symbols and doctrines contain the Christian message. But there is no Christ of Hinduism, nor has the true God any part in Hinduism. Christ is the only way to the one true God, and biblical Christianity is the only way to the one true Christ. Misguided people who recognize any other god and engage in any other religion are not worshipping and sacrificing to God, but to demons. I didn’t make this up. This isn’t my theology. This is Christianity 101.

The problem, Augustine came to believe, is that if you think you can organize your own salvation you are magnifying the very sin that keeps you from it. To believe that you can be captain of your own life is to suffer the sin of pride. What is pride? These days the word “pride” has positive connotations. It means feeling good about yourself and the things associated with you. When we use it negatively, we think of the arrogant person, someone who is puffed up and egotistical, boasting and strutting about. But that is not really the core of pride. That is just one way the disease of pride presents itself. By another definition, pride is building your happiness around your accomplishments, using your work as the measure of your worth. It is believing that you can arrive at fulfillment on your own, driven by your own individual efforts. Pride can come in bloated form. This is the puffed-up Donald Trump style of pride. This person wants people to see visible proof of his superiority. He wants to be on the VIP list. In conversation, he boasts, he brags. He needs to see his superiority reflected in other people’s eyes. He believes that this feeling of superiority will eventually bring him peace. That version is familiar. But there are other proud people who have low self-esteem. They feel they haven’t lived up to their potential. They feel unworthy. They want to hide and disappear, to fade into the background and nurse their own hurts. We don’t associate them with pride, but they are still, at root, suffering from the same disease. They are still yoking happiness to accomplishment; it’s just that they are giving themselves a D– rather than an A+. They tend to be just as solipsistic, and in their own way as self-centered, only in a self-pitying and isolating way rather than in an assertive and bragging way. One key paradox of pride is that it often combines extreme self-confidence with extreme anxiety. The proud person often appears self-sufficient and egotistical but is really touchy and unstable. The proud person tries to establish self-worth by winning a great reputation, but of course this makes him utterly dependent on the gossipy and unstable crowd for his own identity. The proud person is competitive. But there are always other people who might do better. The most ruthlessly competitive person in the contest sets the standard that all else must meet or get left behind. Everybody else has to be just as monomaniacally driven to success. One can never be secure. As Dante put it, the “ardor to outshine / Burned in my bosom with a kind of rage.” Hungry for exaltation, the proud person has a tendency to make himself ridiculous. Proud people have an amazing tendency to turn themselves into buffoons, with a comb-over that fools nobody, with golden bathroom fixtures that impress nobody, with name-dropping stories that inspire nobody. Every proud man, Augustine writes, “heeds himself, and he who pleases himself seems great to himself. But he who pleases himself pleases a fool, for he himself is a fool when he is pleasing himself.”16 Pride, the minister and writer Tim Keller has observed, is unstable because other people are absentmindedly or intentionally treating the proud man’s ego with less reverence than he thinks it deserves. He continually finds that his feelings are hurt. He is perpetually putting up a front. The self-cultivator spends more energy trying to display the fact that he is happy—posting highlight reel Facebook photos and all the rest—than he does actually being happy. Augustine suddenly came to realize that the solution to his problem would come only after a transformation more fundamental than any he had previously entertained, a renunciation of the very idea that he could be the source of his own solution.

I have decided to write a diary of La Belle et la Bête as the work on the film progresses. After a year of preparations and difficulties, the moment has now come to grapple with a dream. Apart from the numerous obstacles which exist in getting a dream onto celluloid, the problem is to make a film within the limits imposed by a period of austerity. But perhaps these limitations may stimulate imagination, which is often lethargic when all means are placed at its disposal. Everybody knows the story by madame Leprince de Beaumont, a story often attributed to Perrault, because it is found next to "Peau d'Ane" between those bewitching covers of the Bibliothèque Rose. The postulate of the story requires faith, the faith of childhood. I mean that one must believe implicitly at the very beginning and not question the possibility that the mere picking of a rose might lead a family into adventure, or that a man can be changed into a beast, and vice versa. Such enigmas offend grown-ups who are readily prejudiced, proud of their doubt, armed with derision. But I have the impudence to believe that the cinema which depicts the impossible is apt to carry conviction, in a way, and may be able to put a "singular" occurrence into the plural. It is up to us (that is, to me and my unit―in fact, one entity) to avoid those impossibilities which are even more of a jolt in the midst of the improbable than in the midst of reality. For fantasy has its own laws which are like those of perspective. You may not bring what is distant into the foreground, or render fuzzily what is near. The vanishing lines are impeccable and the orchestration so delicate that the slightest false note jars. I am not speaking of what I have achieved, but of what I shall attempt within the means at my disposal. My method is simply: not to aim at poetry. That must come of its own accord. The mere whispered mention of its name frightens it away. I shall try to build a table. It will be up to you then to eat at it, to examine it or to chop it up for firewood.

A Conversation with the Author What was your inspiration for The 7½ Deaths of Evelyn Hardcastle? Inspiration is a flash-of-lightning kind of word. What happens to me is more like sediment building. I love time travel, Agatha Christie, and the eighties classic Quantum Leap, and over time a book emerged from that beautiful quagmire. Truthfully, having the idea was the easy part, keeping track of all the moving parts was the difficulty. Which character was the most interesting to write, and in which host do you feel Aiden truly flourishes? Lord Cecil Ravencourt, by miles. He occupies the section of the book where the character has to grapple with the time travel elements, the body swapping elements, and the murder itself. I wanted my most intelligent character for that task, but I thought it would be great to hamper him in some way, as well. Interestingly, I wanted to make him really loathsome—which is why he’s a banker. And yet, for some reason, I ended up quite liking him, and feeding a few laudable qualities into his personality. I think Derby ended up getting a double dose of loathsome instead. Other than that, it’s just really nice seeing the evolution of his relationship with Cunningham. Is there a moral lesson to Aiden’s story or any conclusion you hope the reader walks away with as they turn the final page? Don’t be a dick! Kind, funny, intelligent, and generous people are behind every good thing that’s ever happened to me. Everybody else you just have to put up with. Like dandruff. Or sunburn. Don’t be sunburn, people. In one hundred years, do you believe there will be something similar to Blackheath, and would you support such a system? Yes, and not exactly. Our prison system is barbaric, but some people deserve it. That’s the tricky part of pinning your flag to the left or right of the moral spectrum. I think the current system is unsustainable, and I think personality adjustment and mental prisons are dangerous, achievable technology somebody will abuse. They could also solve a lot of problems. Would you trust your government with it? I suppose that’s the question. The book is so contained, and we don’t get to see the place that Aiden is escaping to! Did you map that out, and is there anything you can share about the society beyond Blackheath’s walls? It’s autocratic, technologically advanced, but they still haven’t overcome our human weaknesses. You can get everywhere in an hour, but television’s still overrun with reality shows, basically. Imagine the society that could create something as hateful as Annabelle Caulker.

The Unknown Soldier A tale to tell in bloody rhyme, A story to last ’til the dawn of end’s time. Of a loving boy who left dear home, To bear his countries burdens; her honor to sow. –A common boy, I say, who left kith and kin, To battle der Kaiser and all that was therein. The Arsenal of Democracy was his kind, –To make the world safe–was their call and chime. Trained he thus in the far army camps, Drilled he often in the march and stamp. Laughed he did with new found friends, Lived they together for the noble end. Greyish mottled images clipp’ed and hack´ed– Black and white broke drum Ʀ…ɧ..λ..t…ʮ..m..ȿ —marching armies off to ’ttack. Images scratched, chopped, theatrical exaggerate, Confetti parades, shouts of high praise To where hell would sup and partake with all bon hope as the transport do them take Faded icons board the ship– To steel them away collaged together –joined in spirit and hip. Timeworn humanity of once what was To broker peace in eagles and doves. Mortal clay in the earth but to grapple and smite As warbirds ironed soar in heaven’s light. All called all forward to divinities’ kept date, Heroes all–all aces and fates. Paris–Used to sing and play at some cards, A common Joe everybody knew from own heart. He could have been called ‘the kid’ by the ‘old man,’ But a common private now taking orders to stand. Receiving letters from his shy sweet one, Read them over and over until they faded to none. Trained like hell with his Commander-in-Arms, –To avoid the dangers of a most bloody harm. Aye, this boy was mortal, true enough said, He could be one of thousands alive but now surely dead. How he sang and cried and ate the gruel of rations, And grumbled as soldiers do at war’s great contagions. Out–out to the battle this young did go, To become a man; the world to show. (An ocean away his mother cried so– To return her boy safe as far as the heavens go). Lay he down in trenched hole, With balls bursting overhead upon the knoll. Listened hardnfast to the “Sarge” bearing the news, —“We’re going over soon—” was all he knew. The whistle blew; up and over they went, Charging the Hun, his life to be spent (“Avoid the gas boys that’ll blister yer arse!!”). Running through wires razored and deadened trees, Fell he into a gouge to find in shelter of need (They say he bayoneted one just as he–, face to face in War’s Dance of trialed humanity). A nameless sonnuvabitch shell then did untimely RiiiiiiiP the field asunder in burrrstzʑ–and he tripped. And on the field of battle’s blood did he die, Faceless in a puddle as blurrs of ghosting men shrieked as they were fleeing by–. Perished he alone in the no man’s land, Surrounded by an army of his brother’s teeming bands . . . And a world away a mother sighed, Listened to the rain and lay down and cried. . . . Today lays the grave somber and white, Guarded decades long in both the dark and the light. Silent sentinels watch o’er and with him do walk, Speak they neither; their duty talks. Lone, stark sentries perform the unsmiling task, –Guarding this one dead–at the nation’s bequest. Cared over day and night in both rain or sun, Present changing of the guard and their duty is done (The changing of the guard ’tis poetry motioned A Nation defining itself–telling of rifles twirl-clicking under the intensest of devotions). This poem–of The Unknown, taken thus, Is rend eternal by Divinity’s Iron Trust. How he, a common soldier, gained the estate Of bearing his countries glory unto his unknown fate. Here rests in honored glory a warrior known but to God, Now rests he in peace from the conflict path he trod. He is our friend, our family, brother, our mother’s son –belongs he to us all, For he has stood in our place–heeding God’s final call.

Variations on a tired, old theme Here’s another example of addict manipulation that plagues parents. The phone rings. It’s the addict. He says he has a job. You’re thrilled. But you’re also apprehensive. Because you know he hasn’t simply called to tell you good news. That kind of thing just doesn’t happen. Then comes the zinger you knew would be coming. The request. He says everybody at this company wears business suits and ties, none of which he has. He says if you can’t wire him $1800 right away, he won’t be able to take the job. The implications are clear. Suddenly, you’ve become the deciding factor as to whether or not the addict will be able to take the job. Have a future. Have a life. You’ve got that old, familiar sick feeling in the pit of your stomach. This is not the child you gladly would have financed in any way possible to get him started in life. This is the child who has been strung out on drugs for years and has shown absolutely no interest in such things as having a conventional job. He has also, if you remember correctly, come to you quite a few times with variations on this same tired, old story. One variation called for a car so he could get to work. (Why is it that addicts are always being offered jobs in the middle of nowhere that can’t be reached by public transportation?) Another variation called for the money to purchase a round-trip airline ticket to interview for a job three thousand miles away. Being presented with what amounts to a no-choice request, the question is: Are you going to contribute in what you know is probably another scam, or are you going to say sorry and hang up? To step out of the role of banker/victim/rescuer, you have to quit the job of banker/victim/rescuer. You have to change the coda. You have to forget all the stipulations there are to being a parent. You have to harden your heart and tell yourself parenthood no longer applies to you—not while your child is addicted. Not an easy thing to do. P.S. You know in your heart there is no job starting on Monday. But even if there is, it’s hardly your responsibility if the addict goes well dressed, badly dressed, or undressed. Facing the unfaceable: The situation may never change In summary, you had a child and that child became an addict. Your love for the child didn’t vanish. But you’ve had to wean yourself away from the person your child has become through his or her drugs and/ or alcohol abuse. Your journey with the addicted child has led you through various stages of pain, grief, and despair and into new phases of strength, acceptance, and healing. There’s a good chance that you might not be as healthy-minded as you are today had it not been for the tribulations with the addict. But you’ll never know. The one thing you do know is that you wouldn’t volunteer to go through it again, even with all the awareness you’ve gained. You would never have sacrificed your child just so that you could become a better, stronger person. But this is the way it has turned out. You’re doing okay with it, almost twenty-four hours a day. It’s just the odd few minutes that are hard to get through, like the ones in the middle of the night when you awaken to find that the grief hasn’t really gone away—it’s just under smart, new management. Or when you’re walking along a street or in a mall and you see someone who reminds you of your addicted child, but isn’t a substance abuser, and you feel that void in your heart. You ache for what might have been with your child, the happy life, the fulfilled career. And you ache for the events that never took place—the high school graduation, the engagement party, the wedding, the grandkids. These are the celebrations of life that you’ll probably never get to enjoy. Although you never know. DON’T LET    YOUR KIDS  KILL  YOU  A Guide for Parents of Drug and Alcohol Addicted Children PART 2

Everything that exists, exists in the ocean of interdependence. It is not a concept, it is not a theory. You just drop all theories, all prejudices, and look at life. Look at a small tree, a rose bush, and you will see the whole existence converges on it. From the earth it is connected. Without the earth, it would not be there. It goes on breathing the air. It is connected with the atmosphere. From the sun it goes on getting energy. The rose is rosy because of the sun, and these are very visible things. Those who have been working hard say that there are invisible influences also. They say that it is not only that the sun is giving energy to the rose, because nothing can be one way in life. The traffic cannot be one way. Otherwise, it would be a very unjust life. The rose would go on getting and giving nothing. No, it must be that the rose is also giving something to the sun. Without the rose, the sun would also miss something. Everything is connected. Nothing is unconnected here. So when I say interdependence, I don't mean that it is a concept, a theory, no. Everything is interdependent. There is a beautiful story about Buddha. He reached the ultimate door. The door was opened, but he would not enter. The doorkeeper said, "Everything is ready, and we have been waiting for millions of years. Now you have come. Rarely it happens that a man becomes a Buddha. Enter. Why are you standing there? Buddha said, "How can I enter? Because there are millions of people who are still struggling on the path. There are millions of people who are still in misery. I will enter only when everybody else has entered. I will stand here and wait." Now, this parable has many meanings. One meaning is that unless the whole becomes enlightened, how can one become enlightened? Because we are parts of each other, involved in each other, members of each other. You are in me, I am in you, so how can I separate myself? It is impossible. The story is tremendously significant and true. The whole has to become enlightened. If you want to be happy, make people happy. If you want to be really enlightened, help people to become enlightened. If you want to be meditative, create a meditative world. That's why Buddha created a great order of sannyasins: an oceanic atmosphere in which people could come and drown themselves. The ego wants to be separate; and that's why the ego is false, because separation is false. To be together is to be real. All separation is false and illusory, and all togetherness is true and real.

Kill Yourself Buddhism argues that your idea of who “you” are is an arbitrary mental construction and that you should let go of the idea that “you” exist at all; that the arbitrary metrics by which you define yourself actually trap you, and thus you’re better off letting go of everything. In a sense, you could say that Buddhism encourages you to not give a fuck. It sounds wonky, but there are some psychological benefits to this approach to life. When we let go of the stories we tell about ourselves, to ourselves, we free ourselves up to actually act (and fail) and grow. When someone admits to herself, “You know, maybe I’m not good at relationships,” then she is suddenly free to act and end her bad marriage. She has no identity to protect by staying in a miserable, crappy marriage just to prove something to herself. When the student admits to himself, “You know, maybe I’m not a rebel; maybe I’m just scared,” then he’s free to be ambitious again. He has no reason to feel threatened by pursuing his academic dreams and maybe failing. When the insurance adjuster admits to himself, “You know, maybe there’s nothing unique or special about my dreams or my job,” then he’s free to give that screenplay an honest go and see what happens. I have both some good news and some bad news for you: there is little that is unique or special about your problems. That’s why letting go is so liberating. There’s a kind of self-absorption that comes with fear based on an irrational certainty. When you assume that your plane is the one that’s going to crash, or that your project idea is the stupid one everyone is going to laugh at, or that you’re the one everyone is going to choose to mock or ignore, you’re implicitly telling yourself, “I’m the exception; I’m unlike everybody else; I’m different and special.” This is narcissism, pure and simple. You feel as though your problems deserve to be treated differently, that your problems have some unique math to them that doesn’t obey the laws of the physical universe. My recommendation: don’t be special; don’t be unique. Redefine your metrics in mundane and broad ways. Choose to measure yourself not as a rising star or an undiscovered genius. Choose to measure yourself not as some horrible victim or dismal failure. Instead, measure yourself by more mundane identities: a student, a partner, a friend, a creator. The narrower and rarer the identity you choose for yourself, the more everything will seem to threaten you. For that reason, define yourself in the simplest and most ordinary ways possible. This often means giving up some grandiose ideas about yourself: that you’re uniquely intelligent, or spectacularly talented, or intimidatingly attractive, or especially victimized in ways other people could never imagine.

Now, who and what is this minstrel in reality? Where does he come from? In what respects does he differ from his predecessors? He has been described as a cross between the early medieval court-singer and the ancient mime of classical times. The mime had never ceased to flourish since the days of classical antiquity; when even the last traces of classical culture disappeared, the descendants of the old mimes still continued to travel about the Empire, entertaining the masses with their unpretentious, unsophisticated and unliterary art. The Germanic countries were flooded out with mimes in the early Middle Ages; but until the ninth century the poets and singers at the courts kept themselves strictly apart from them. Not until they lost their cultured audience, as a result of the Carolingian Renaissance and the clericalism of the following generation, and came up against the competition of the mimes in the lower classes, did they have, to a certain extent, to become mimes themselves in order to be able to compete with their rivals. Thus both singers and comedians now move in the same circles, intermingle and influence each other so much that they soon become indistinguishable from one another. The mime and the scop both become the minstrel. The most striking characteristic of the minstrel is his versatility. The place of the cultured, highly specialized heroic ballad poet is now taken by the Jack of all trades, who is no longer merely a poet and singer, but also a musician and dancer, dramatist and actor, clown and acrobat, juggler and bear-leader, in a word, the universal jester and maître de plaisir of the age. Specialization, distinction and solemn dignity are now finished with; the court poet has become everybody’s fool and his social degradation has such a revolutionary and shattering effect on himself that he never entirely recovers from the shock. From now on he is one of the déclassés, in the same class as tramps and prostitutes, runaway clerics and sent-down students, charlatans and beggars. He has been called the ‘journalist of the age’, but he really goes in for entertainment of every kind: the dancing song as well as the satirical song, the fairy story as well as the mime, the legend of saints as well as the heroic epic. In this context, however, the epic takes on quite new features: it acquires in places a more pointed character with a new straining after effect, which was absolutely foreign to the spirit of the old heroic ballad. The minstrel no longer strikes the gloomy, solemn, tragi-heroic note of the ‘Hildebrandslied’, for he wants to make even the epic sound entertaining; he tries to provide sensations, effective climaxes and lively epigrams. Compared with the monuments of the older heroic poetry, the ‘Chanson de Roland’ never fails to reveal this popular minstrel taste for the piquant.

Reed was involved in some of our most famous duck hunts; he even has a blind named after him. It’s called the Reed Robertson Hole. One year, we were having a really bad duck season. It was hot and there always seemed to be southwest winds, which aren’t ideal conditions on Phil’s property. One Sunday, the forecast called for more southwest winds, so nobody wanted to go hunting. I wasn’t going to pass up a morning in the duck blind, so I decided to take Reed with me. My expectations were so low that I was really only taking him to see the sunrise. I was convinced we wouldn’t see a single duck. Well, it got to be daylight and nothing happened. But we were still spending quality time together, and I was talking to him about God and the outdoors. I looked up and saw two birds. I literally thought it was two crows flying overhead. But then I realized it was two mallard drakes. I called them and they made two passes over our blind before backpedaling right in front of us. They seemed to stop in motion about ten feet in front of us. “Shoot!” I said. Reed raised his gun and shot three times in less than three seconds. Apparently, he still believed his shotgun was an AK-47. He went boom! Boom! Boom! By the time Reed was gone, I raised my gun and shot both of them. He looked at me and was like, “What happened?” He looked at his gun and thought something was wrong with it. “Son, you got excited and fired too quickly,” I said. “You’ve got to get on the duck.” As soon as I looked up, I saw ten teals circling toward us. They came right into our decoys. I decided to give Reed the first shot again. “Cut ‘em,” I said. Reed raised his gun and fired again. Boom! Boom! Boom! He shot one and then I shot another one. “Hey, you’re on the board,” I said. A while later, about seventy-five teals made three passes over us. I was going to let them light so Reed could get a good shot. About half of them lit and the other half came right toward us. “Cut ’em,” I said. I raised my gun and shot two of them. I heard Reed fire three times but didn’t see anything on the water. “I think I got three of them that time,” he said. “Son, don’t be making up stories,” I told him. I was looking right where he shot and didn’t see anything. But then I looked to the right and realized he’d actually shot four. He hit three on one side and a stray pellet hit one in the back. “Son, you have arrived,” I said. We wound up killing our limit that day, when I didn’t expect us to see any ducks at all. Phil and everybody else made a big deal about it because we hadn’t seen many ducks in days. It was the most ducks we’d ever shot out of that blind, and we’ve never mauled them like that again there. Because I shared the experience with my son, it was one of my most special and memorable hunts. I learned a valuable lesson that day: you never know when the ducks are going to show up. That is why I go every day the season is open.

Kemmer is not always played by pairs. Pairing seems to be the commonest custom, but in the kemmerhouses of towns and cities, groups may form and intercourse take place promiscuously among the males and females of the group. The furthest extreme from this practice is the custom of vowing kemmering (Karh. oskyommer), which is to all intents and purposes monogamous marriage. It has no legal status, but socially and ethically is an ancient and vigorous institution. The whole structure of the Karhidish Clan-Hearths and Domains is indubitably based upon the institution of monogamous marriage. I am not sure of divorce rules in general; here in Osnoriner there is divorce, but no remarriage after either divorce or the partner’s death: one can only vow kemmering once. Descent of course is reckoned, all over Gethen, from the mother, the “parent in the flesh” (Karh. amha). Incest is permitted, with various restrictions, between siblings, even the full siblings of a vowed-kemmering pair. Siblings are not however allowed to vow kemmering, nor keep kemmering after the birth of a child to one of the pair. Incest between generations is strictly forbidden (In Karhide/Orgoreyn; but is said to be permitted among the tribesmen of Perunter, the Antarctic Continent. This may be slander.). What else have I learned for certain? That seems to sum it up. There is one feature of this anomalous arrangement that might have adaptive value. Since coitus takes place only during the period of fertility, the chance of conception is high, as with all mammals that have an estrous cycle. In harsh conditions where infant mortality is great, a race survival value may be indicated. At present neither infant mortality nor the birthrate runs high in the civilized areas of Gethen. Tinibossol estimates a population of not over 100 million on the Three Continents, and considers it to have been stable for at least a millennium. Ritual and ethical absention and the use of contraceptive drugs seem to have played the major part in maintaining this stability. There are aspects of ambisexuality that we have only glimpsed or guessed at, and which we may never grasp entirely. The kemmer phenomenon fascinates all of us Investigators, of course. It fascinates us, but it rules the Gethenians, dominates them. The structure of their societies, the management of their industry, agriculture, commerce, the size of their settlements, the subjects of their stories, everything is shaped to fit the somer-kemmer cycle. Everybody has his holiday once a month; no one, whatever his position, is obliged or forced to work when in kemmer. No one is barred from the kemmerhouse, however poor or strange. Everything gives way before the recurring torment and festivity of passion. This is easy for us to understand. What is very hard for us to understand is that, four-fifths of the time, these people are not sexually motivated at all. Room is made for sex, plenty of room; but a room, as it were, apart. The society of Gethen, in its daily functioning and in its continuity, is without sex. Consider:

Patti Smith wrote to me in Amsterdam in 1971, and she said, 'I always loved you because you could find the laughter loophole in any tragedy.' If you're going to be up close with life, the one perk you get from experiencing pain is that you also get to experience what is hysterically funny about it. There's something just so absurd about life that is quirky and weird. For instance, there is something completely funny - a laughter loophole - in most of the rapes that happened to me. In Bad Reputation! I tell the story of this guy who tied my legs together, and I thought, 'Well, how's he going to rape me if he ties my legs together?' I guess everybody has those experiences. It's a way to maintain sanity. The reason why I chose realism was because I was just so stunned by how crazy real life is. I suppose because my early experiences were with camp - with Vaccaro, for example- everything has been a sideshow carnival. I wanted to show the ridiculousness of reality. (from an Interview with Dominic Johnson)

There is a wonderful story in the yogic lore. One day, one gnana yogi, one bhakthi yogi, one karma yogi, and one kriya yogi were walking together. Usually these four people can never be together, because gnana yogi has total disdain for every other yoga; it is the yoga of intelligence. Normally, an intellectual person, a thinking person has complete disdain for everybody else. A bhakthi yogi, full of emotion and love, thinks all this gnana, karma and kriya yoga is just a waste of time. Just love God and it will happen. The karma yogi thinks that everybody is lazy and that they have all kinds of fancy philosophies; what needs to be done is work. One must work and work and work. The kriya yogi just laughs at everything. The whole existence is energy. If you don’t transform your energy, whether you long for God or you long for anything, nothing is going to happen. So they can’t be together, but today they were walking together. Then it started to rain. They were in the forest and it started raining. They started running, looking for shelter, and there they found an ancient temple which just had a roof, no walls on the sides. In the center, there was a Linga. So these people went inside the temple for shelter. The storm became more and more furious and it started blowing in torrents. The fury of the storm was getting into the temple so they went closer and closer and closer to the Linga. There was no other way to be because it was just blasting them from all sides. Then it became very furious. There was no other place; the only way they could get some protection was for all four to hug the Linga. Suddenly they felt something enormous happening. A huge presence, a fifth presence was there. Then all of them said, “Why now? For so many years we have pursued You and nothing happened; why now?” Then Shiva said, “At last the four of you got together. I have been waiting for this to happen for a long time.

seems like everybody knows someone who has seen a ghost, and nearly every family has a ghost story somewhere in its past.

Everybody has a story, what matters is what you do about it!

I wanted to write my story inspirationally to encourage young people to pursue their education as life’s most worthwhile goal. And I want to emphasize that my belief is that education is for everybody according to their suitability, aptitude, and resources. It doesn’t have to be academic or vocational, but it has to be mind-opening. Education is not merely specializing in a field, scientific or humanistic; education is preparing the mind for a more objective way of thinking, allowing light to enter the darkness and leaving some light behind; education means pushing ignorance aside, avoiding it, fighting it, and keeping it sequestered. It means becoming a higher human by cultivating the highest of our assets, our minds.

whenever money becomes very cheap, experience teaches us to expect that it will be misspent. John Bull, as it has been wisely observed, can stand a good deal, but he cannot stand two per cent. The particular form of mania differs in various years; but when the common and tried employments of money yield but a low profit, recourse will be had to new and untried ones, some of which will be unprofitable, and a few of which will be absurd. It is only at the outset of such manias that warning is of the least use – when they attain a certain growth, advice is thrown away. Everybody is seen speculating; and what every one does must be judicious. Foolish person No. II. imitates foolish person No. I.20

Tuesday afternoon, the fund announced: “The value of the debt securities issued by Lehman Brothers Holdings, Inc.… and held by the Primary Fund has been valued at zero effective 4:00PM New York time today. As a result, the NAV [net asset value] of the Primary Fund, effective as of 4:00PM, is $0.97 per share.” The Reserve Primary Fund had broken the buck. As the news spread, investors started pulling hundreds of billions of dollars from other money-market funds. To meet the redemptions, the funds had to sell their assets—including their commercial paper. But nobody wanted to buy commercial paper. Nobody wanted to lend, even to sound borrowers. “Suddenly GE and Caterpillar and Boeing were having trouble borrowing money to make payroll and pay suppliers.… Everybody is running from all forms of commercial paper,” a lawyer who worked at the New York Fed told me.

We discovered on that mountain that human beings can place their own limits and boundaries for suffering on themselves, and probably (this is a personal opinion) set their own limits to happiness as well. Everybody has relative capacities for suffering and happiness.

When people get fired, Jennifer has one piece of wisdom: everybody good gets fired once. You can’t be a creative thinker or an innovator without pissing someone off. The greatest of the great will take that experience, learn from it, and improve the next time around. Failure and rejection are painful, but they are minor incidents in the bigger story of life.

I think what I loved about America—and still do—is the fact that it remains one of the places where if you had merit or capability, you had a chance to make it happen. It may not be that everybody with capability becomes a great success, but anybody willing to work hard and to be diligent has a fair chance. The United States has less of an issue of who you are, whose son you are, how rich you are as a requirement for success. So, you can be successful from the street, if you had the capability.

I wonder, if I’ll document our story, Siddhartha and mine…more mine than his, will it be a musical? If it will be a musical, and if it will have our story…what will be our song? Will it be a good song? Everybody has a story, the stranger we meet on a ferry or the little girl we see across the road, we all share a story together, might just be a story of eye contact, or the story of silence…the story of nothingness, but there are stories, everywhere, between everyone…but not all of us share a song together…I want to share a song with Siddhartha, and I want him to share a song with me. I’ll call them our song.

Death hit people differently. She was getting by. He had all but given up. There was no middle ground as woman. She was used to it, but it still pissed her off. Frigid, or a slag. Girly, or one of the boys. Hrad, or emotionally unstable. When USA sneezed , the UK caught the cold. Her face was often difficult to read, but at that moment it told him whatever McEvoy found Margie Knight o not, she'd tear every dodgy sauna, massage parlour and tin-pot knocking shop in the city apart trying. It might have been a few minutes, it might have been an hour, when he heard Holland's voice... The mood she is in right now, Holland, if you're so much as suggest that it might be her time of the month, I'm guessing she'll kill you on the spot. I think the poison inside me has eaten away every ounce of courage there might ever have been. I need to find just a little more. "Look, I'm getting tired of saying sorry" "Well I'm not tired of hearing you say it, OK?" Maybe they bred them somewhere, taught then how to put their hair in a bun and look down their pointed noses, before sending them out into the world with a pair of bug glasses, a fondness for tweed and something uncomfortable up their backside. "I'm going to kill Holland. No, I'm going to make him listen to some proper country music and then I'm going to kill him." "Actually, fuck that, the music would be wasted on him anyway. I'll just kill him." "fuckfuckbullocksfuck..." "What? I make you sick? I make you want to hurt me?" "You knock, you wait, you get asked to come in, you come in. It's pretty bloody straightforward." ...sat at home like Tom Throne, trying to keep the rest of the world well away. Police officer and prison staff are old enemies. The finders and the keepers resenting each other. 'Everybody says it switches around when you get old and they have to look after you. The parent becomes the child...It's non sense though., it really is. Even when they're cooking for you and getting your shopping in, you know? Even when they're doing up the buttons on your pyjamas and pretending to listen to your stupid stories, even when they're wiping your arse, you're still the father--It never stops, never. You're still the father and he's still the son. Still the son...' A thin layer across the top of the cistern in the ladies, invisible unless used in some of the more drugs-conscious clubs. ...Depending on how it looks, thy either do nothing, or break it again, re-set it.' 'Do they need volunteers?' "Don't talk to me. Not like that, do you understand? Not 'are you all right?' Not 'sorry'..." "I don't..." "Talk to me like a murdered." Holland couldn't believe what he was hearing. Palmer? 'Sorry?' Throne shouted. 'Fucking sorry...?' 'Shut your fucking stupid cunt's mouth. I will kill you, is that clear? I'm not afraid, certainly not of you. I don't care what happens. He can shoot the pair of us, I don't give a fuck. But if I hear so much as a breath coming out of you before this is finished, a single poisonous whisper, I'll rip your face off with my bare hands. I'll take it clean off, Nicklin, I'll make you another nice, new identity...

We should all be writers because everybody has a story they could tell (or make-up).

There’s a story of a good man who dies and goes to heaven, and who is welcomed at the pearly gates, which are thrown open for him to enter. He goes through them in a daze of bliss, because it is everything he has been taught, golden streets, milk and alabaster and honey and golden harps. He wanders the streets lost in happiness, until after a while he realizes that he is all alone; he hasn’t seen anybody at all. He walks and walks, and he sees nobody. So he goes back to the gates, and asks, “Peter?” “Yes, my son?” “This really is heaven?” “Oh, yes, my son. Don’t you like it?” “Oh, it’s just wonderful! But where is everybody? Where are the prophets? Where is the Holy Family? Where are the saints?” Peter looks at him kindly. “Oh, them? They’re all down in hell, ministering to the damned. If you’d like to join them, I’ll show you the way.

And how do we know that?” I riposted. “Because they’ve screwed up so many of them! Secrecy they have plenty of. What they are crucially short of are competence and reliability. If a Soviet Premier were to order a nuclear mine built, he’d be delivered something the size of a Sherman tank, that worked one time out of four… and sure as God made little green horseflies, somebody on the very first penetration team would defect. That’s the problem they’ll never crack: if a man is intelligent enough to be worth sending abroad, they don’t dare let him out of the country.” “They build very good missiles,” she argued. “That suggests they can produce good technology if they want to badly enough.” “Says who? How often do they ever fire one at a target anyone else can monitor? I told you: esoteric weapons are one of my hobbies.” “Well, very good spaceships—that’s the same thing.” “They build shitty spaceships. Ever seen the inside of one? They look like something out of Flash Gordon, or the cab of a steam locomotive. Big knife-switches and levers and dials that’d look natural in a Nikola Tesla exhibit. No computers worth mentioning. After the Apollo-Soyuz linkup, our guys came back raving at the courage of anyone who would ride a piece of junk like that into space.” “The Soviet space program is much more substantial than America’s! It has been since long before Apollo.” “With shitty spaceships. It’s just that they don’t stop building them, the way this stupid country has. Did you ever hear the story about the first Soviet space station crew?” “Died on reentry, didn’t they? Something about an air leak?” “Leonov, the first man ever to walk in space, has been in the identical model reentry vehicle many times. He’s been quoted assaying that the crew of that mission had to have heard the air whistling out, and that any of the three of them could easily have reached out and plugged the leak with a finger. They died of a combination of bad technology and lousy education. You wait and see: if the Soviets ever open the books and let us compare duds and destructs, you’ll find out they had a failure rate much higher than ours. You know those rockets they’ve got now, that everybody admires so much, the ‘big dumb boosters’? They could have beat us to the Moon with those. But of the first eight to leave the launch pad, the most successful survived for seventeen seconds. So they used a different booster for the Moon project, and it didn’t make the nut.

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The lies are of a scale and of a nature that in modern political life I think you can only compare to Donald Trump. I don't think anybody has lied or can lie as casually and as cooly and as completely as Boris Johnson does - except Boris Johnson. We have learned over the last few weeks that his closest colleagues thought he was diabolical. The cabinet secretary that Boris Johnson appointed because he would prove to be, or he was believed to be, a soft touch has described Boris Johnson as being utterly unfit for the job. The advisor that he brought in as a sort of mastermind - having overseen Brexit - Dominick Cummings has described Johnson in terms that you would reserve for your worst enemies. These are the people working closest by him. The only person who's had anything vaguely warm to say about him is Matt Hancock and let me tell you why. They've shaken hands on it. I'd bet my house on some sort of gentleman's... let's rephrase that... I'd bet my house on some sort of charlatan’s agreement behind the scenes that they won't slag each other off because everybody else is telling the truth about them - about Johnson and about Hancock. Hancock's uselessness facilitated and enabled by Johnson's uselessness, by Johnson's moral corruption effectively. And now the lies begin. 5,000 WhatsApp messages. ‘No idea. No, no, no, no idea. Don't know. Don't know technical people. Uh... factory reset. Don't know. Bleep, bleep.’ And then the classic: the flooding of the Zone. With so much manure that it's hard to know where to start. ‘We may have made mistakes’ is one of the latest statements to come out. Turns up 3 hours early so that he doesn't have to walk the gamut of people congregating to remember their lost loved ones and to share their feelings with the man that they consider to be partly responsible for their death. Absolutely extraordinary scenes, truly extraordinary scenes. How does he get away with it? Hugo Keith is a much tougher inquisitor than Lindsay flipping Hoyle, the Speaker of the House of Commons. He's a much tougher inquisitor than any of the interviewers that Boris Johnson deigns to have his toes tickled by on a regular basis. He's a much tougher interviewer or scrutineer than the newspaper editors who have given him half a million pounds a year to write columns or already published articles about why he's the real victim in this story. Philip Johnston in the Daily Telegraph today writing an article before Boris Johnson has given a single syllable of evidence, claiming that Boris Johnson is the real victim of this. I'd love him to go and read that out to the Covid families assembled outside the inquiry. And remember it was Daily Telegraph columnists and former editors that convened at the Club with Jacob Rees-Mogg and others to launch the Save Owen Paterson Society after another one of these charlatans was found to have breached parliamentary standards. Their response of course was not to advise their ally to accept the punishment that was coming his way but to attempt to get him off the hook and rip up the rule book under which he'd been found to be guilty.

Stuff designed to make them sound clever and make us part with our money. Which is fine, but their shtick isn’t the whole story. Buzzwords are not the word of God. The Internet doesn’t work the way it does because some clever person in New York or Shanghai has decided she needs your money. No, it’s something far more universal and egalitarian. The Internet works best when we’re all trying to share stuff. Not just the corporations and the Internet millionaires, but you, me, everybody else on this planet.

Your current condition is not your destiny. It is a temporary situation that we all have to pass through in our journey of life. Everybody has a story to tell.

Missouri would have convinced you that we did not exist if it were not for social media. The intensity with which they responded to protestors very early—we were able to document that and share it quickly with people in a way that we never could have without social media. We were able to tell our own stories. The history of blackness is also a history of erasure. Everybody has told the story of black people in struggle except black people. The black people in the struggle haven't had the means to tell the story historically. There were a million slaves but you see very few slave narratives. And that is intentional. So what was powerful in the context of Ferguson is that there were many people able to tell their story as the story unfolded.

I noted from your book that you are a baptized Christian, so I want to conclude by calling and inviting you back to the terms of that baptism. Everyone who has been baptized into the name of the Father, Son, and Holy Spirit is carrying in their person the standing obligations of repentance, belief, and continued discipleship. Your Christian name Christopher means “bearer of Christ,” your baptism means the same thing, and the Third Commandment requires you not to bear or carry that name in vain. Some, as you have done, revolt against the terms of this discipleship, but it does not mean that the demands of discipleship are somehow negated or revoked. I do not bring this up in order to upbraid you. I do not know if you departed from the faith because you drifted from it, bolted from it, or were chased out by hypocritical Christians. Regardless, the kindness of God is revealed to all of us in Christ, and everyone, whatever their story, has to come to terms with this kindness. Jesus was not just one more character in history, however important—rather, he was and is the founder of a new history, a new humanity, a new way of being human. He was the last and true Adam. But before this new humanity in Christ could be established and begin its task of filling the earth, the old way of being human had to die. Before the meek could inherit the earth, the proud had to be evicted and sent away empty. That is the meaning of the Cross, the whole point of it. The Cross is God’s merciful provision that executes autonomous pride and exalts humility. The first Adam received the fruit of death and disobedience from Eve in a garden of life; the true Adam bestowed the fruit of his life and resurrection on Mary Magdalene in a garden of death, a cemetery. The first Adam was put into the death of deep sleep and his wife was taken from his side; the true Adam died on the cross, a spear was thrust into his side, and his bride came forth in blood and water. The first Adam disobeyed at a tree; the true Adam obeyed on a tree. And everything is necessarily different. Christ told His followers to tell everybody about this—about how the world is being moved from the old humanity to the new way of being human. Not only has the world been born again, so must we be born again. The Lord told us specifically to preach this Good News to every creature. He has established his great but welcoming household, and there is room enough for you. Nothing you have ever said or done will be held against you. Everything will be washed and forgiven. There is simple food—bread and wine—on the table. The door is open, and we’ll leave the light on for you.

Lawrence Kasdan has this to say about Star Wars: “Force Awakens, New Hope, Empire—these are movies about fulfilling what is inside you. That’s a story that everybody can relate to. Even when you get to be my age, you’re still trying to figure that out. It’s amazing but it’s true. What am I, what am I about, have I fulfilled my potential, and, if not, is there still time? That’s what the Star Wars saga is about.

Everyone’s life is difficult and everybody has unspoken stories of sadness, anger, and pain, but this is no excuse to behave badly or rudely. Teddy

Men lying to get women into bed has kept the human race going for centuries!” he crowed, delighted that I hadn’t seen the punch line coming. “People are corrupt by nature—narrow, limited, racist, nationalist, arrogant. They always need to pigeonhole others, divide themselves into categories and groups. Everybody’s got to be something, they can’t just be human.

We have seen a movement from many deities to two to one. Whether you take that movement to be fact, mythology, or theology, it is the story of how we got to where most (Western) religions are now. And, as I said, it even defines where atheism is at. Have you heard the old joke about the Jewish man who was left on a desert island for years? When a ship found him, they saw two large huts that he had built on a hill. They asked him what they were. He said, "That one's my synagogue." ... And they asked him what the other hut was. He said, "That's the synagogue I don't go to!" (You can change this to churches or any house of worship you like when you tell the joke.) So we hear people say, "Do you believe in God?" But we do not generally hear people say, "Do you believe in the gods?" The religion that atheists don't go to is monotheism--by default. Or, better: by history. ... I have read and heard it said many times that monotheism has done more harm than polytheism. The claim is that monotheism is exclusive--"If my belief is right, then everybody else's belief must be wrong"--so monotheists are more likely than polytheists or atheists to exclude, persecute, and purge others. We can admit there is some logic to that claim, but still the evidence of history goes both ways. Polytheists and atheist nations and empires have done their share of atrocities. I would not want to take a side in a depressing debate over which has done more horrible things. My task here has not been to argue that monotheism is higher or lower than other ideas. It has just been to track how it came about and to recognize that it succeeded. Monotheism won. One won.

A filmmaker made a short documentary about this happy-go-lucky teenager on death row, called My Last Days. It showed Zach living happily, hanging out with his family, and playing music. Everybody loved Zach. When you see the footage, you can’t help but like him. As you watch him laugh and love and sing, you catch yourself forgetting: this kid is about to die. Zach’s family tells the camera how knowing he would die has helped them realize what matters in life and to find true meaning. “It’s really simple, actually,” Zach says. “Just try and make people happy.” As the 22-minute film closes, Zach looks into the camera, smiling, and says, “I want to be remembered as the kid who went down fighting, and didn’t really lose.” Not long after he said those words, Zach passed away. When Eli Pariser and Peter Koechley of Upworthy saw the film, they thought, This is a story that needs to be heard. Now just over a year old, Upworthy has become quite popular. In fact, it recently hit 30 million monthly visitors, making it, according to the Business Insider, the fastest-growing media company in history.* (Seven-year-old BuzzFeed was serving 50 million monthly visitors at the time.) The Zach Sobiech story illustrates how Upworthy used rapid feedback to do it: According to Upworthy’s calculations, My Last Days had the potential to reach a lot of people. But so far, few had seen it. The filmmaker had posted the documentary under the headline, “My Last Days: Meet Zach Sobiech.” Though descriptive, it was suboptimal packaging. In the ADD world of Facebook and Twitter, it’s no surprise that few people clicked. Upworthy reposted the video with a new title: “We Lost This Kid 80 Years Too Early. I’m Glad He Went Out with a Bang,” and shared it with a small number of its subscribers, then waited to see who clicked.

Now everything is done by machines, technology has relieved you of much work. What to do? You become aggressive, you fight, you get angry. Without any reason or rhyme, you become angry – suddenly you flare up. Everybody knows that this is foolish, even you in your cooler moments know that that was foolish. But why did you flare up unnecessarily? The excuse was not enough. The real reason is not that there was some situation; the real reason is you have so much energy, so much petrol overflowing, inflammable, that any moment it can be active. That is why after anger you feel relaxed, after anger you feel a little well-being coming to you.

That meant that fully half of the guests at the El Dorado weren't who they were supposed to be. As a fillip to all this big-brained deceiving going on, Mary Hepburn's war-surplus combat fatigues still bore the embroidered last name of their previous owner over the left breast pocket, which was Kaplan. And when she and James Wait finally met in the cocktail lounge, he would tell her his false name and she would tell him her true name, but he would keep calling her "Mrs. Kaplan" anyway, and extol the Jewish people and so on. And they would later be married by the Captain on the sundeck of the Bahia de Darwin, and as far as she knew, she had become the wife of Willard Flemming, and as far as he knew, he had become the husband of Mary Kaplan. This sort of confusion would be impossible in the present day, since nobody has a name anymore - or a profession, or a life story to tell. All anybody has in the way of a reputation anymore is an odor which, from birth to death, cannot be modified. People are who they are, and that is that. The Law of Natural Selection has made human beings absolutely honest in that regard. Everybody is exactly what he or she seems to be.

If you're trying to achieve, there will be roadblocks. I've had them; everybody has had them. But obstacles don't have to stop you. If you run into a wall, don't turn around and give up. Figure out how to climb it, go through it, or work around it.” “I've missed more than 9000 shots in my career. I've lost almost 300 games. 26 times, I've been trusted to take the game-winning shot and missed. I've failed over and over and over again in my life. And that is why I succeed.

In Lakefield View, everybody has a secret. Behind every smile lies a dark story. Behind every hello is a hidden goodbye.

Everybody has rights in this country,” Shehnaz said flatly. “That’s what makes it great. If we let the rights of one group erode, we endanger the very existence of those rights for everybody.

Everybody has a story that must be told. Your life is your story. Tell your story.

Hillary served as a U.S. senator from New York but did not propose a single important piece of legislation; her record is literally a blank slate. Liberal blogger Markos Moulitsas admits that she “doesn’t have a single memorable policy or legislative accomplishment to her name.”2 Despite traveling millions of miles as secretary of state, Hillary negotiated no treaties, secured no agreements, prevented no conflicts—in short, she accomplished nothing. Lack of accomplishment is one thing; deceit is quite another. Everyone who has followed her career knows that Hillary is dishonest to the core, a “congenital liar” as columnist William Safire once put it. The writer Christopher Hitchens titled his book about the Clintons No One Left to Lie To. Even Hollywood mogul David Geffen, an avid progressive, said a few years ago of the Clintons, “Everybody in politics lies but they do it with such ease, it’s troubling.”3 She said her mother named her after the famed climber Sir Edmund Hillary, until someone pointed out that Hillary was born in 1947 and her “namesake” only became famous in 1953. On the campaign trail in 2008, Hillary said she had attempted as a young woman to have applied to join the Marines but they wouldn’t take her because she was a woman and wore glasses. In fact, Hillary at this stage of life detested the Marines and would never have wanted to join. She also said a senior professor at Harvard Law School discouraged her from going there by saying, “We don’t need any more women.”4 If this incident actually occurred one might expect Hillary to have identified the professor. Certainly it would be interesting to get his side of the story. But she never has, suggesting it’s another made-up episode.

EVERYBODY HAS PLANS UNTIL THEY GET HIT. —MIKE TYSON

You know, there’s some girl running all over Mississippi, stealing cars and beating the shit out of guys, taking their wallets. Everybody’s talking about her. Everybody’s trying to figure out her story. On Twitter, she has her own hashtag,

At God's party you can show up wearing a crown or a burlap sack and expect not a single compliment or insult because everybody has to walk in heart-first.

This is a story about the power and impact of “truly human” leadership. It is about bringing our deepest sense of right, authentic caring, and high ideals to business. It is about achieving success beyond success, measured in the flourishing of human lives. It is a story of an approach to business and leadership that emerged only in the last twenty years or so in the life of a 130-year-old company, but that has already built a strong track record of enriching the lives of team members and creating extraordinary shareholder value at the same time. It is an approach that has been tested, refined, and proven to work dozens of times in half a dozen very different countries and in numerous towns and cities across the United States.

Everybody has nightmares,” she answered. “To paraphrase John Irving, you don’t get to pick them. They pick you.” “True enough.

As a matter of fact, it's the main event; it’s the story of the founding murder. Now, you will immediately observe that it's not a collective murder but, if you look at the text closely, you will see that it can be interpreted as a collective murder. Cain says, “Now that I have killed my brother, everybody will kill me.” In other words, the law against murder, the implicit law against murder, has been broken. Now everybody can kill me. So I will make a law against murder. The first consequence of the murder of the brother is also the law against murder. Therefore, it's a foundation of the human community. It has, in a way, “good” consequences. We can put “good” between quotation marks here, because everything is founded on evil violence. But it makes it less bad if you know that murder is forbidden from now on. To say that murder is forbidden is to say that we have a human society. We are no longer in the wildness of Cain’s murder of Abel. Therefore, we are told that Cain is the founder of the first community. We are never told how he does it, but it's obvious. The only thing he does before this society is founded is to kill his brother. This murder can easily be interpreted as collective if, after he has killed his brother, Cain is threatened with murder all over the place. “Everybody is going to kill me,” he says. In other words, people will kill each other.   Therefore, Cain is the symbol of a tribe at first, but doesn't necessarily have to be regarded as a mere individual.

I think this is the best known story in the world because it is everybody's story. I think it is the symbol story of the human soul. I'm feeling it my way now, don't jump on me if I'm not clear. The greatest terror a child can have is that he is not loved, and rejection is the hell he fears. I think everyone in the world to a large or small extent has felt rejection. And with rejection comes anger, and with anger some kind of crime in revenge for the rejection, and in crime guilt - and there is the story of mankind. I think that if rejection could be amputated, the human would not be what he is. Maybe there would be fewer crazy people. I am sure in myself there would not be many jails. It is all there - the start, the beginning. One child is refused the love he craves, kicks the cat and hides his secret guilt; and another steals so that money will make him loved and a third conquers the world - and always the guild and revenge and more guilt. The woman is the only guilty animal. Now wait! Therefore I think this old and terrible story is important because it is a chart of the soul - the secret, rejected, guilty soul.

Everybody has problems—problems you can’t begin to imagine. Whining about how much better someone else has it than you is what a spoiled child does. I raised you better than that.

Fascism labors to create the category of the “nobody,” the scapegoat, the sufferer. Morrison repudiated that category as it has applied to black people over centuries, and in doing so strengthened the category of the “somebody” for all of us, whether black or white or neither. Othering whoever has othered us, in reverse, is no liberation—as cathartic as it may feel.[*13] Liberation is liberation: the recognition of somebody in everybody.

that everybody needs to spend two hours with the Lord. What I want you to take away from my story is this: the more time I spend with Him, the more I want. I consider giving God two of the twenty-four hours He has given me each day to be small compared to all He has done for me. God is so good! He loves us, desires us, pursues us, and longs to spend time with us. He wants us to know Him and He wants to know us intimately. We can have just as much of Him in our lives as we want. “And I pray that you, being rooted and established in love, may have power together with all the saints, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God” (Ephesians 3:17b-19). My goal is to encourage you to seek Him for yourself and find the joy, peace, and excitement that come from seeking His face and His heart. “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him” (Hebrews 11:6). I know many people who have their quiet time and Bible study at night. I know people who do quiet time in the morning and Bible study at night. Your personality will determine what is best for you.

There is no such thing as inherited guilt. Everybody has the right to their own life story.

By the 18th century, the extent of human cooperation within the context of the market economy reached levels that the French philosopher François-Marie Arouet (1694–1778)—also known as Voltaire—could write, Go into the London Stock Exchange—a more respectable place than many a court—and you will see representatives from all nations gathered together for the utility of men. Here, Jew, Mohammedan and Christian deal with each other as though they were all of the same faith and only apply the word infidel to people who go bankrupt. Here the Presbyterian trusts the Anabaptist and the Anglican accepts a promise from the Quaker. On leaving these peaceful and free assemblies, some go to the Synagogue and others for a drink, this one goes to be baptized in a great bath in the name of Father, Son and Holy Ghost, that one has his son’s foreskin cut and has some Hebrew words he doesn’t understand mumbled over the child, others go to their church and await the inspiration of God with their hats on, and everybody is happy.97

In my experience, triggers are the prime reason that men and women end up retreating to gender silos, narrowing their experience and depriving themselves of useful connections. That’s what happened when Jen enlisted Chantal to commiserate with her after the meeting in which Mark received credit for her idea. Sharing her resentment with a female colleague may have temporarily relieved the emotional distress Jen felt at being disregarded. But venting her feelings only reinforced the story she was telling herself to explain what had happened: “Men just can’t listen to women!” This increased the likelihood of her remaining stuck in a negative groove. It’s the stories we tell ourselves when we feel triggered that keep us dug in and limit our ability to frame an effective response. Here’s how the process works: First, the trigger kicks off an emotional reaction that blindsides us. We feel a rush of adrenaline, a sinking in the pit of our stomach, a recoil, a blinding rage, or a snide “of course.” Or we may simply feel confusion. Our immediate impulse may be to lash out. But if we’re in a work situation, we fear what this could cost us, so we try to suppress our feelings and move on. When this doesn’t succeed, we may grab the first opportunity to complain to a sympathetic colleague, which is why so much time at work gets consumed in gripe sessions and unproductive gossip. In this way, our response to triggers plays a role in shaping toxic cultures that set us against one another, justify sniping, and waste everybody’s time. But whether we suffer in silence or indulge the urge to vent, the one thing we almost always do when triggered is try to put what happened in some kind of context. This is where storytelling enters the picture. We craft a narrative based on past experience or perceptions in a way that assigns blame, exonerates us, and magnifies impact. Because these stories make us feel better, we may not stop to question whether they are either accurate or useful. Yet the truth is that our go-to stories rarely serve us well. They are especially damaging when they operate across divides: gender, of course (“Men can’t, women just refuse”), but also race, ethnicity, sexual orientation, and age (“They always, they seem incapable of…”). Because these default stories rely on generalizations and stereotypes, they reinforce any biases we may have. This makes it difficult for us to see others in their particularity; instead, they appear to us as members of a group. In addition, because our go-to stories usually emphasize our own innocence (“I had no idea!” “I never guessed he would…”), they often reinforce our feelings of being aggrieved or victimized—an increasing hazard for men as well as women. Since we can’t control other people, our best path is to acknowledge the emotional and mental impact a trigger has on us. This necessary first step can then enable us to choose a response that enhances our dignity and serves our interests.

Our bodies may take months to travel between worlds, but our disputes and arguments take seconds or minutes. As long as everybody agrees to abide by my arbitration, physical enforcement can wait until they’re close enough to touch. And everybody does agree that my legal framework is easier to comply with, better adjusted to trans-Jovian space, than any earthbound one.” A note of steel creeps into her voice, challenging. Her halo brightens, tickling a reactive glow from the walls of the throne room. Five billion inputs or more, Sadeq marvels. The crown is an engineering marvel, even though most of its mass is buried in the walls and floor of this huge construct. “There is law revealed by the Prophet, peace be unto him, and there is law that we can establish by analyzing his intentions. There are other forms of law by which humans live, and various interpretations of the law of God even among those who study His works. How, in the absence of the word of the Prophet, can you provide a moral compass?” “Hmm.” She taps her fingers on the arm of her throne, and Sadeq’s heart freezes. He’s heard the stories from the claim jumpers and boardroom bandits, from the greenmail experts with their roots in the earthbound jurisdictions that have made such a hash of arbitration here. How she can experience a year in a minute, rip your memories out through your cortical implants, and make you relive your worst mistakes in her nightmarishly powerful simulation space. She is the queen—the first individual to get her hands on so much mass and energy that she could pull ahead of the curve of binding technology, and the first to set up her own jurisdiction and rule certain experiments to be legal so that she could make use of the mass/energy intersection. She has force majeure—even the Pentagon’s infowarriors respect the Ring Imperium’s autonomy for now. In fact, the body sitting in the throne opposite him probably contains only a fraction of her identity. She’s by no means the first upload or partial, but she’s the first gust front of the storm of power that will arrive when the arrogant ones achieve their goal of dismantling the planets and turning dumb and uninhabited mass into brainpower throughout the observable reaches of the universe. And he’s just questioned the rectitude of her vision, in her presence.

One of the most important things is to honor your story. Every origin story is so particular. It’s about finding the particulars. Every origin story has a place and a place that it shines. So it’s important as you move through memory to realize when you're making memories, and how are you making them. Writing poetry is part of making them with attention, but everybody has a story. You know, honor it. Honor it, even the hard parts. I think that was one of the first things that poetry taught me was that I went to poetry to try to, I think, in the beginning, try to find a place of refuge, and then poetry taught me that all parts matter.

In every age everybody knows that up to his own time, progressive improvement has been taking place; nobody seems to reckon on any improvement in the next generation. We cannot absolutely prove

I can see she's a sad lonely person, despite her job. Somewhere she's made some wrong turns, met some wrong people, and now she can't see her way out of this except in a dream of money -- what everybody tends to do. Money, though, is an illusion with green faces. I think this is so money has personality -- like the way our deities end up with traits like the rest of us. People create money and then they let money create them. Money is a facade but it has a force greater than nature.

India and Pakistan have nuclear bombs now and feel entirely justified in having them. Soon others will, too. Israel, Iran, Iraq, Saudi Arabia, Norway, Nepal (I’m trying to be eclectic here), Denmark, Germany, Bhutan, Mexico, Lebanon, Sri Lanka, Burma, Bosnia, Singapore, North Korea, Sweden, South Korea, Vietnam, Cuba, Afghanistan, Uzbekistan … and why not? Every country in the world has a special case to make. Everybody has borders and beliefs. And when all our larders are bursting with shiny bombs and our bellies are empty (deterrence is an exorbitant beast), we can trade bombs for food. And when nuclear technology goes on the market, when it gets truly competitive and prices fall, not just governments, but anybody who can afford it can have their own private arsenal—businessmen, terrorists, perhaps even the occasional rich writer (like myself). Our planet will bristle with beautiful missiles. There will be a new world order. The dictatorship of the pro-nuke elite. We can get our kicks by threatening each other. It’ll be like bungee jumping when you can’t rely on the bungee cord, or playing Russian roulette all day long. An additional perk will be the thrill of Not Knowing What to Believe. We can be victims of the predatory imagination of every green card–seeking charlatan who surfaces in the West with concocted stories of imminent missile attacks. We can delight at the prospect of being held to ransom by every petty troublemaker and rumormonger, the more the merrier if truth be told, anything for an excuse to make more bombs. So you see, even without a war, we have a lot to look forward to.

Almost every day, a story comes out about somebody who has been fired, “canceled,” or subjected to a public shaming on social media, often for having said or done something interpreted as sexist, racist, or homophobic. Sometimes the accusations are warranted, and we can comfort ourselves that a bigot—whom we see as entirely unlike ourselves—is receiving the censure she “deserves” for her hateful views. However, increasingly often, the accusation is highly interpretive and its reasoning tortuous.

Today, as in colonial Virginia, the wealthy and powerful maintain an unequal society with the complicity of white people who share color with them but class with almost everybody else.... Though my view of Bacon's Rebellion has changed over the years, I keep coming back to it. There's something vexingly American in the story, in the violence and in the hope--and in the lengths that the powerful will go to try to stop the most natural yearnings of all, for human connection and for freedom.

Puzo was even harder on himself. “Every Italian family has a ‘chooch,’ a donkey. That is, a family idiot everybody agrees will never be able to make a living,” he wrote in his 1972 book, The Godfather Papers and Other Confessions. And debt had made him the chooch in the Puzo family.

Everybody has the good mirror and the bad mirror, the one that makes you look like a can of tuna fish.

OP2 aligns each group with the goals of the company. Everybody knows their overall objectives, including targets for revenue, cost, and performance. The metrics are agreed upon and will be supplied as part of every team’s deliverables. OP2 makes it crystal clear what each group has committed to do, how they intend to achieve those goals, and what resources they need to get the work done. Some variances are inevitable, but any change to OP2 requires formal S-Team approval.

Judy Parsons: It’s so rewarding when people come up and tell me what joy watching those reruns brings to them. A former neighbor told me that the only time they saw their daughter, who has many health issues, laugh and smile is when she watches the show. She said, “As long as she’s concentrating on that, you can tell that her body just relaxes and she enjoys it.” I even had a doctor tell me that he recommends The Big Bang Theory to his patients who are suffering from depression because “everybody needs laughter.” I mean, what a joy to hear that. I have gotten Christmas cards from people in Germany just thanking me for being his mom.

And you look back, and you think, 'How could you be so dim?' There was nothing about it that worried me, though. I just sailed on, oblivious, I think because I knew nothing about it at all, and also because I thought it was just the same for everybody else. (...) So my feelings weren't troubling to me, which in a way I do feel I've benefited from, as my life has gone on; but it was a long time before I realised precisely what it was.

Simon Helberg: I remember when Kaley was getting her star on the Hollywood Walk of Fame and she said, “This is like the second time in my life I’ve ever been nervous.” I thought she was kidding, but no. I say that not in a disparaging way, but I couldn’t be more jealous. Everybody has a very different go of it, but it’s important to tell yourself that you’re going to be OK even with so much changing around you. In the end, I’m happy I was able to find ways of bettering myself and could enjoy the experience more. But I really didn’t know how to deal with a lot of that anxiety except by pacing. No joke, I don’t think I sat down in my dressing room for the first nine years of the show. Anyone who would ever walk by would say it was like one of those sad little dogs that is just tracking a strange little pattern in the grass where they’re pacing and you’re like, Why is there no grass growing there?

Of course, I could holler Religious Persecution. Not that it would do any good. But it's something I happen to know quite a bit about, seeing as Religious Persecution was my assignment in Social Studies that time we studied Man's Inhumanity to Man. The idea was to write a two-thousand-word report proving how everybody has been a shit to everybody else through the ages, and where did it ever get them? This is supposed to improve us somehow, I guess.

But that is all in the future. These days, the local newspaper publishes an endless stream of stories about drug arrests, shootings, drunk-driving crashes, the stupidity of local politicians, and the lamentable surplus of “affordable housing.” Like similar places, the town is up to its eyeballs in wrathful bitterness against public workers. As in, Why do they deserve a decent life when the rest of us have no chance at all? It’s every man for himself here in a “competition for crumbs,” as a Fall River friend puts it. For all that, it is an exemplary place in one respect: as a vantage point from which to contemplate the diminishing opportunities of modern American life. This is the project of Fall River Herald News columnist Marc Munroe Dion, one of the last remaining practitioners of the working-class style that used to be such a staple of journalism in this country. Here in Fall River, the sarcastic, hard-boiled sensibility makes a last stand against the indifference of the affluent world. Dion pours his acid derision on the bike paths that Fall River has (of course) built for the yet-to-arrive creative class. He cheers for the bravery of Wal-Mart workers who, it appears, are finally starting to stand up to their bosses. He watches a 2012 Obama-Romney debate and thinks of all the people he knows who would be considered part of Romney’s lazy 47 percent—including his own mother, a factory worker during World War II who was now “draining our country dry through the twin Ponzi schemes of Social Security and Medicare.”16 “To us, it looks as though the city is dissolving,” Dion wrote in late 2015. As the working-class apocalypse takes hold, he invites readers to remember exactly what it was they once liked about their town. “Fall River used to be a good place to be poor,” he concludes. “You didn’t need much education to work, you didn’t need much money to live and you knew everybody.” As that life has disappeared, so have the politics that actually made some kind of sense; they were an early casualty of what has happened here. Those who still care about the war of Rs and Ds, Dion writes, are practicing “political rituals that haven’t made sense since the 1980s, feathered tribesmen dancing around a god carved out of a tree trunk.”17

(And, as you know, opinions are like assholes---everybody has one.)

For one thing,” Louis said, “none of these children has ever been turned into an apple.” “That’s silly,” said Deedee. “Everybody’s been turned into an apple. It’s part of growing up.” Louis continued. “Dead rats don’t walk into classrooms wearing raincoats.” “What do they wear, tuxedos?” asked Todd. “And girls never try to sell their toes,” Louis added. “Well, no wonder,” said Leslie, “at today’s prices.” Louis continued. “They don’t trade names or read upside down. They can’t

All humans create their story with their own unique point of view. Why try to impose your story on other people when for them your story is not true? When you understand that, you no longer have the need to defend what you believe. It’s not important to be right or to make others wrong. Instead, you see everybody as an artist, a storyteller. You know that whatever they believe is just their point of view. It has nothing to do with you.

The only thing I like is shark attacks. Now, I don’t say that with a cold heart. In fact, I feel really bad for anyone unlucky enough to get killed or injured in a shark attack. And more generally, I’m fairly certain I possess basically normal levels of empathy and compassion for my fellow humans. However, I just can’t help but love reading and/or listening to news stories about shark attacks. Call it a morbid obsession if you will. Will you? In fact, I daresay I don’t give a fiddler’s curse about anything in the universe other than shark attacks. And if sharks suddenly were to cease attacking humans so that I could no longer hear about shark attacks in the news, I’d likely blow my fucking brains out for sheer boredom! Anyhow, all that is to say that I am the founder of the International Shark Attack Conservation Society (ISACS). I must admit that membership in the ISACS is rather low at the moment. Okay, membership has always been low. Okay, the society has only ever had one member: moi. As it turns out, while many folks are all about conserving sharks and other wildlife, not everybody is so keen on conserving shark attacks. But, hey, I’ve always marched to the beat of my own drum.

I've got a story. Not only do millions think the world's going to end, but millions more hope so. It shows in their attitudes. They hate what they're doing, and keep looking nostalgically at the "simple" life. Of course they won't voluntarily choose to-be farmers or live in communes, but if everybody has to…

I get up in the morning every day because I want to read and see our voices on the page. I want to see them in libraries. I want to be writing stories about our community as a proud Chicano but also as a writer who has expertly crafted stories so that everybody will appreciate a different perspective. I want to show others that we have the ability to tell complex, innovative, even shockingly revolutionary stories that open people’s eyes.

[H]e has basically called everybody who testified in this case a liar. So either they’re all lying or he’s lying,” Uhlmann said.

I guess not everybody has a true vocation. Some days, just living life is enough of a challenge. I don't care about changing the world, I just want to find my place in it.

Everybody has a story about how they arrived and keep arriving at radical politics. Some of us are politicised by the trauma of our own experiences, by wars waged in our names, by our parents and lovers, by the internet. It’s useful to share the ways we become politicised if only because it helps politicise others.

Everybody who climbs inside my tow truck has a story to tell. Most of the time, I’m as interested in listening to them as I am performing my own root canal.

Everybody has their different story selected, so you can find a new too.

Everybody has issues and challenges to overcome, some bigger than others. Everybody has their own story to tell. Some have happy endings, some not, and some right in the middle. I like to think my story will have a happy ending. At the same time, I'm not naïve to think I've faced all the challenges life has to offer.

Some day,” he tells Maynard, “there will be a story you want to tell for no better reason than because it matters to you more than any other. You’ll stop looking over your shoulder to make sure you’re keeping everybody happy, and you’ll simply write what’s real and true. Honest writing always makes people nervous, and they’ll think of all kinds of ways to make your life hell. One day a long time from now you’ll cease to care anymore whom you please or what anybody has to say about you. That’s when you’ll finally produce the work you’re capable of.

Men and women complement each other’s strengths well. However, when a male perspective dominates female ones, the world ends up living narratives that may be successful in some situations but simply cannot get us the results we want in others. For example, if we want peace, why do we keep telling war stories? Why don’t we turn to the half of the human race that has fostered other means of resolving conflict? Force can stop violent behaviors temporarily, but authentic sharing through story, which often has been nurtured by women, can move antagonists toward understanding one another and building the trust that leads to lasting peace. Similarly, in our politics, warlike competition prevails when candidates run for office, but to govern successfully, they need to utilize more feminine modes, reaching across the aisle to solve problems together. All of the major religions in the world instruct us to love one another as a road to a better collective and personal quality of life. Jesus repeated this decree over and over, in slightly different words: “A new command I give you: Love one another. As I have loved you, so you must love one another” (John 13:34, NIV). “If you love me, feed my sheep” (adapted from John 21:17). And quoting the Torah, “Love thy neighbor as thyself” (Lev. 19:18; Matt. 22:39, ASV). It was his major message. Rabbi Sefer Baal Shem Tov, founder of Hasidic Judaism, spoke to the deep roots of love in the Hebrew faith: “‘Thou shalt love thy neighbor as thyself.’ Why? Because every human being has a root in the Unity, and to reject the minutest particle of the Unity is to reject it all.”1 The sayings of Muhammad, selected and translated by the Sufi Kabir Helminski, include the very strong statement, “You will not enter paradise until you believe, and you will not believe until you love one another.”2 Rumi, the thirteenth-century Sufi mystic and poet, proclaimed, “It is Love that holds everything together.”3 The Buddha enjoined us to “radiate boundless love towards the entire world—above, below, and across—unhindered, without ill will, without enmity.”4 Loving-kindness remains a cardinal practice of modern Buddhism. In the Hindu tradition, love also is the religion’s central tenet. Swami Sivananda sums this up in these words: “Your duty is to treat everybody with love as a manifestation of the Lord.”5

In her constant inner dialogue she asked, ‘Will I make it? Will I get through this time?’ She added, ‘It becomes all about me, me, me . . . but if it’s life or death you choose life . . . you don’t do anything for or against it but you are relieved that you go this way and everybody else goes that way. It has nothing to do with the other people, but you have been chosen to live.

0 stars: The author has burnt down my house and killed my dog. This is revenge. I did not read the book. It's not my dog either. I star: I tried. I failed. It sucked. I really gave it a shot. Either angry it did not improve or just stopped reading. 2 stars. I had to drag myself to the end. There was a reward at the end. Usually crisps. 3 stars: I liked it but far from unforgettable. Books I know I read a long time ago but can't remember (much of) the story. 4 stars: Ranging between I really liked it to excellent but falling short of 5 stars. Books I vividly remember reading a long time ago. 5 stars: THIS BOOK CHANGED THE WAY I THINK, I WILL TELL EVERYBODY I KNOW (AND A GOOD NUMBER OF STRANGERS) THAT THEY NEED TO READ THIS.

Not every story has to make everybody laugh. Not every story has to make everybody feel fine. That's what real life looks like: full of nuances and nonsense. At one point, we've all been in a metaphorical park, crying about not getting a text back. At others, we've invested in what we assumed would be a life-changing candle. We've all needed help. We've also always been interesting, with or without a diagnosis or a tragedy. I wish I'd known I was always enough.

They say everybody has a book inside them but what you’ll read isn’t fiction, it was the truth. And I believe our story deserves to be told. The war still casts its long shadow over our lives even though more than fifty years have gone by.

THE WHITE ALBUM IS THE BROKEN ALBUM, THE DOUBLE-VINYL mess, a build-your-own-Beatles kit forcing you to edit the album yourself. They even made the audience come up with the title. (Nobody has ever called it The Beatles.) In the predigital days, everybody made their own cassette for actual listening, with each fan taping a different playlist.

The Bible’s storyline, we have discovered, has, from the opening chapters of Genesis, set up a massive tension—cosmic in scope but descending all the way down to the level of the individual. The tension is grounded in the fact that God made everything good. God himself, the Creator, is different from the creation, but all that he made was initially God-centered and good. The nature of evil is tied to revolution against this God. In Genesis 3, we saw how this is depicted as obsessive desire to challenge God—to become God ourselves, to usurp to ourselves the prerogatives that belong only to the Creator. Out of this idolatry come all of the social evils, the horizontal evils that we know. With everybody wanting to be at the center of the universe, there can only be strife.

Everybody has a story for how they got here.” “I don’t,” muttered Lanier. “Okay,” Colleen conceded, “Matt doesn’t.

The Christian knows there’s a story involved. And this means that there’s no such thing as pointless pain. Everything has a point, and the point is maturity in Christ. That is our destination. Now the world does not think this way at all. We are living in the middle of a full-scale revolt against the very idea of maturity. The world is seeking to infantilize an entire generation, and they have, in great measure, succeeded. We see signs of arrested development everywhere, a refusal to assume responsibility for anything. More than a little of this kind of thinking has flooded into the church. We’re increasingly tempted to treat any suffering that we encounter as pointless. We get swallowed up by the pain, by the difficulty, by the affliction, and that becomes our whole world. How can there be a point if we don’t understand the point? Our bulwark against this infantilization needs to be godly discipline. The world wants everybody to stay stuck in their trauma, stuck in their pain, stuck in their victimhood. It wants to treat life like a snapshot. And we want to treat it like a video, a movie with a plot and an arc and a resolution.

Please don't feel sad for Sadie,” I implored the crowd. "she is a very happy dog and not in any pain. Hers is a story of pure love and second chances.” Suddenly a new and striking thought occurred to me, and I was moved to share it with our audience. “Sadie may not be able to walk right vow. but everybody has at least one problem or one thing wrong with them. Everyone deserves a second chance. Sadie can teach people all about acceptance, and focusing on what you can do, not what you can’t.

Joseph's eyebrows spiked. "Say what! Ah, hell naw. My niece not 'bout to be 'round here with the wolf from over yonder." Everybody died laughing.

I began to know my story then. Like everybody’s, it was going to be the story of living in the absence of the dead. What is the thread that holds it all together? Grief, I thought for a while. And grief is there sure enough, just about all the way through. From the time I was a girl I have never been far from it. But grief is not a force and has no power to hold. You only bear it. Love is what carries you, for it is always there, even in the dark, or most in the dark, but shining out at times like gold stitches in a piece of embroidery.

He doesn’t like that he thought that about her, but what can you do? Everybody has thoughts that shame them. You can’t control them coming in. But you don’t have to let them all out. That’s the crux of it. That’s what made for civilization, what was left of it, anyway.

Yeah, yeah, everybody has a story from that day, this is my story, so shut up and listen.

All of us have different childhoods. The story of childhood is refracted in one’s own estimation of oneself, that’s where we pick up as it were how we feel about ourselves. Because of the language that we’ve learned in childhood, all of us have acquired expectations of how the world is, and how the world will respond to us, based on certain things that happened in the microcosmic world of the family. So we extrapolate what happened in the family, and generalize outwards to the whole world. It’s a natural thing that we do. Because our families of origin are carrying a lot of warps, and a lot of distortions, we’re likely to approach adult life full of expectations, that are not necessarily very fair, either on ourselves or on other people. We may for example think that everybody thinks we’re boring, or everyone’s out to get us, or anyone that we try to love is going to humiliate us, or that in order to win anyone’s favor we’ll always have to agree with them. We carry stories of what we need to do to get loved and also what we can expect from the world, and these stories carry distortions. And normally we play out these distortions in the busy world of relationships, and the office and our friendships, and no one quite notices, and they’re doing their stuff back to us, so everyone’s kind of projecting wildly into one another. Someone’s going “Everyone hates me”, and the other one’s going “I wanna aggress everyone”, and it’s a mess of projections and counter projections, and no one sees what’s going on and there’s no ultimate forgiveness or reconciliation. But what can happen in therapy is you take your issues and when it’s going well you play them out with the therapist, so you become really convinced that the therapist hates you because you are so boring and because therapy is just a room with a therapist, they can actually observe that and go “No, I don’t think that is necessarily right, but I think I am finding you quite interesting.” The therapist can see in a kind of petri dish things that are normally just lost in the complexity of the day-to-day world, and therefore there is a chance to correct what’s going on, so that all those slightly strange ideas, like we have a chance in the sort of clinical and clean confines of a therapy room, to see what we’re doing and get a chance to question whether it still makes sense. It has an origin but that origin may no longer be fair to reality as we have to live it.

It’s like families. You might not know who they are, might have lost them, but they exist all the same. You might drift apart or you might turn your back on them, but you can’t say you haven’t got them. Same goes for stories. So,” she concluded, “everybody has a story. When are you going to tell me yours?

After a time, Tiffany's head ends up on my chest, and my arm ends up around her shoulders so that I am pulling her body close to mine. We shiver together alone on a field for what seems like hours. When it begins to snow, the flakes fall huge and fast. Almost immediately the field turns white, and this is when Tiffany whispers the strangest thing. She says, "I need you, Pat Peoples; I need you so fucking bad," and then she begins to cry hot tears onto my skin as she kisses my neck softly and sniffles. It is a strange thing for her to say, so far removed from a regular woman's "I love you," and yet probably more true. It feels good to hold Tiffany close to me, and I remember what my mother said back when I tried to get rid of my friend by asking her to go to the diner with me. Mom said, "You need friends, Pat. Everybody does." I also remember that Tiffany lied to me for many weeks; I remember the awful story Ronnie told me about Tiffany's dismissal from work and what she admitted to in her most recent letter; I remember just how bizarre my friendship with Tiffany has been-but then I remember that no one else but Tiffany could really even come close to understanding how I feel after losing Nikki forever. I remember that apart time is finally over, and while Nikki is gone for good, I still have a woman in my arms who has suffered greatly and desperately needs to believe once again that she is beautiful. In my arms is a woman who has given me a Skywatcher's Cloud Chart, a woman who knows all my secrets, a woman who knows just how messed up my mind is, how many pills I'm on, and yet she allows me to hold her anyway. There's something honest about all of this, and I cannot imagine any other woman lying in the middle of a frozen soccer field with me-in the middle of a snowstorm even-impossibly hoping to see a single cloud break free of a nimbostratus. Nikki would not have done this for me, not even on her best day. So I pull Tiffany a little closer, kiss the hard spot between her perfectly plucked eyebrows, and after a deep breath, I say, "I think I need you too.

Bob Dekle, the prosecutor in the Leach trial, had a blunter, less charitable opinion. He saw Ted differently. He had seen too many sociopaths in his career to believe the mask. "A sociopath is a person who, if you sit down and talk to that person, you would like him. And the longer you listen to him, and he tells you about how society - how everybody's out to get him - you start to believe him. At times, Bundy had me believing him. But he's just another sociopath - except he has pretty face.

The whole four to five weeks that we've been here in this courtroom has been for one reason. And that is because Theodore Robert Bundy took it upon himself to act as the judge, jury, and everybody else involved in this case and took the lives of Lisa Levy and Margaret Bowman. That is what this case has been all about. They can stand before you and ask for mercy. How nice it would have been if Lisa Levy's and Margaret Bowman's mothers could have been there that morning of January 15, 1978, and asked for mercy for them.

+91-8306890212 Voodoo Spells

+91-8306890212 Vashikaran Specialist

Something that I repeat over is resist nothing. Which seems so silly but to me it’s a real key to happiness. Richard Rohr says love is learning to say yes to what is. It is madness, as Eckhart Tolle says to resists what is happening. So there’s an unpleasant thing happening – a flight has been delayed, but the suffering happens when you start constructing a story. And this is where suffering comes. It’s your attachment to how you think things should be. And then you start going: I’m going to miss this thing, or, I’m going to be late to the dinner and damn it, my ticket cost this much. This is the narrative that we build. One of my mantras that I repeat all the livelong isn’t just resist nothing, but it’s yes thank you. And I can’t tell you what a shortcut to peace – real peace, not story peace – I am being peaceful – but actually surrender peace, is “yes, thank you.” So here’s the thought - this guy’s being an asshole to me and I’m clinging onto it. Suffering is like sandpaper and it’s buffing me and it called bullshit on me. And I was like thank you. As soon as you say, yes, thank you, it’s still there, but you’re giving it space. You’re going, all right, what do you got for me? After the show, suddenly I am the coolest person in the world. And I caught myself feeling special, but even more dangerously, feeling worthy of love. And my ego’s going: “that’s right, you love me now, don’t you? HAHAHA!” As Maya Angelou said, you can’t pick it up, you can’t put it down. Don’t take any of it. This is for everybody not just comedians and authors. You need to find a quiet place inside where just the fundamental fact that you are participating in reality is enough value and dignity to draw upon at any moment, and it’s not because you had a good set and now they’re interested in you. And just on the other side of the coin, you’re not unworthy because somebody said you suck. Neither. Both are phenomenon in your consciousness, and you are the quiet thing witnessing. Look at Pete he thinks he’s special. Look at Pete he thinks he’s a piece of shit. Fuck both of that. That’s all just the story. It’s all buying into something that’s causing a lot of suffering. At the end of the day it is very practical to step back and go, who’s noticing this frustration? And when you can rest in that, it doesn’t become about which set of beliefs you have, which church you belong to, which symbol system or god you like to envision. It’s about you experiencing flow and love and peace now. Yes, thank you! Because suffering is the only way we get things done. Richard Rohr says - you only change through suffering, otherwise why would you change? You’re going around being an asshole. And it is working. You need to suffer, something had to happen that needs to be something that takes you out of yourself – something that breaks you out of your identification with the story and your own belief in your worthiness that’s based on other people’s opinion of you. Fuck that shit! 100 years - all new people. You’ve gotta be worth something more than just the thoughts of the mammals that happen to be walking around on this space rock right now. That sucks. That’s a winless game. It’s a waste of time.

Something that I repeat over is resist nothing. Which seems so silly but to me it’s a real key to happiness. Richard Rohr says love is learning to say yes to what is. It is madness, as Eckhart Tolle says to resists what is happening. So there’s an unpleasant thing happening – a flight has been delayed, but the suffering happens when you start constructing a story. And this is where suffering comes. It’s your attachment to how you think things should be. And then you start going: I’m going to miss this thing, or, I’m going to be late to the dinner and damn it, my ticket cost this much. This is the narrative that we build. One of my mantras that I repeat all the livelong isn’t just resist nothing, but it’s yes thank you. And I can’t tell you what a shortcut to peace – real peace, not story peace – I am being peaceful – but actually surrender peace, is “yes, thank you.” So here’s the thought - this guy’s being an asshole to me and I’m clinging onto it. Suffering is like sandpaper and it’s buffing me and it called bullshit on me. And I was like thank you. As soon as you say, yes, thank you, it’s still there, but you’re giving it space. You’re going, all right, what do you got for me? After the show, suddenly I am the coolest person in the world. And I caught myself feeling special, but even more dangerously, feeling worthy of love. And my ego’s going: “that’s right, you love me now, don’t you? HAHAHA!” As Maya Angelou said, you can’t pick it up, you can’t put it down. Don’t take any of it. This is for everybody not just comedians and authors. You need to find a quiet place inside where just the fundamental fact that you are participating in reality is enough value and dignity to draw upon at any moment, and it’s not because you had a good set and now they’re interested in you. And just on the other side of the coin, you’re not unworthy because somebody said you suck. Neither. Both are phenomenon in your consciousness, and you are the quiet thing witnessing. Look at Pete he thinks he’s special. Look at Pete he thinks he’s a piece of shit. Fuck both of that. That’s all just the story. It’s all buying into something that’s causing a lot of suffering. At the end of the day it is very practical to step back and go, who’s noticing this frustration? And when you can rest in that, it doesn’t become about which set of beliefs you have, which church you belong to, which symbol system or god you like to envision. It’s about you experiencing flow and love and peace now. Yes, thank you! Because suffering is the only way we get things done. Richard Rohr says - you only change through suffering, otherwise why would you change? You’re going around being an asshole. And it is working. You need to suffer, something had to happen that needs to be something that takes you out of yourself – something that breaks you out of your identification with the story and your own belief in your worthiness that’s based on other people’s opinion of you. Fuck that shit! 100 years - all new people. You’ve gotta be worth something more than just the thoughts of the mammals that happen to be walking around on this space rock right now. That sucks. That’s a winless game. It’s a waste of time.

Stories are like ideas, everybody has one.