Experience Makes Man Perfect Quotes

Monogamy, in brief, kills passion -- and passion is the most dangerous of all the surviving enemies to what we call civilization, which is based upon order, decorum, restraint, formality, industry, regimentation. The civilized man -- the ideal civilized man -- is simply one who never sacrifices the common security to his private passions. He reaches perfection when he even ceases to love passionately -- when he reduces the most profound of all his instinctive experiences from the level of an ecstasy to the level of a mere device for replenishing the armies and workshops of the world, keeping clothes in repair, reducing the infant death-rate, providing enough tenants for every landlord, and making it possible for the Polizei to know where every citizen is at any hour of the day or night. Monogamy accomplishes this, not by producing satiety, but by destroying appetite. It makes passion formal and uninspiring, and so gradually kills it.

In life, the question is not if you will have problems, but how you are going to deal with your problems. If the possibility of failure were erased, what would you attempt to achieve? The essence of man is imperfection. Know that you're going to make mistakes. The fellow who never makes a mistake takes his orders from one who does. Wake up and realize this: Failure is simply a price we pay to achieve success. Achievers are given multiple reasons to believe they are failures. But in spite of that, they persevere. The average for entrepreneurs is 3.8 failures before they finally make it in business. When achievers fail, they see it as a momentary event, not a lifelong epidemic. Procrastination is too high a price to pay for fear of failure. To conquer fear, you have to feel the fear and take action anyway. Forget motivation. Just do it. Act your way into feeling, not wait for positive emotions to carry you forward. Recognize that you will spend much of your life making mistakes. If you can take action and keep making mistakes, you gain experience. Life is playing a poor hand well. The greatest battle you wage against failure occurs on the inside, not the outside. Why worry about things you can't control when you can keep yourself busy controlling the things that depend on you? Handicaps can only disable us if we let them. If you are continually experiencing trouble or facing obstacles, then you should check to make sure that you are not the problem. Be more concerned with what you can give rather than what you can get because giving truly is the highest level of living. Embrace adversity and make failure a regular part of your life. If you're not failing, you're probably not really moving forward. Everything in life brings risk. It's true that you risk failure if you try something bold because you might miss it. But you also risk failure if you stand still and don't try anything new. The less you venture out, the greater your risk of failure. Ironically the more you risk failure — and actually fail — the greater your chances of success. If you are succeeding in everything you do, then you're probably not pushing yourself hard enough. And that means you're not taking enough risks. You risk because you have something of value you want to achieve. The more you do, the more you fail. The more you fail, the more you learn. The more you learn, the better you get. Determining what went wrong in a situation has value. But taking that analysis another step and figuring out how to use it to your benefit is the real difference maker when it comes to failing forward. Don't let your learning lead to knowledge; let your learning lead to action. The last time you failed, did you stop trying because you failed, or did you fail because you stopped trying? Commitment makes you capable of failing forward until you reach your goals. Cutting corners is really a sign of impatience and poor self-discipline. Successful people have learned to do what does not come naturally. Nothing worth achieving comes easily. The only way to fail forward and achieve your dreams is to cultivate tenacity and persistence. Never say die. Never be satisfied. Be stubborn. Be persistent. Integrity is a must. Anything worth having is worth striving for with all your might. If we look long enough for what we want in life we are almost sure to find it. Success is in the journey, the continual process. And no matter how hard you work, you will not create the perfect plan or execute it without error. You will never get to the point that you no longer make mistakes, that you no longer fail. The next time you find yourself envying what successful people have achieved, recognize that they have probably gone through many negative experiences that you cannot see on the surface. Fail early, fail often, but always fail forward.

most cherished desires of present-day Westerners are shaped by romantic, nationalist, capitalist and humanist myths that have been around for centuries. Friends giving advice often tell each other, ‘Follow your heart.’ But the heart is a double agent that usually takes its instructions from the dominant myths of the day, and the very recommendation to ‘follow your heart’ was implanted in our minds by a combination of nineteenth-century Romantic myths and twentieth-century consumerist myths. The Coca-Cola Company, for example, has marketed Diet Coke around the world under the slogan ‘Diet Coke. Do what feels good.’ Even what people take to be their most personal desires are usually programmed by the imagined order. Let’s consider, for example, the popular desire to take a holiday abroad. There is nothing natural or obvious about this. A chimpanzee alpha male would never think of using his power in order to go on holiday into the territory of a neighbouring chimpanzee band. The elite of ancient Egypt spent their fortunes building pyramids and having their corpses mummified, but none of them thought of going shopping in Babylon or taking a skiing holiday in Phoenicia. People today spend a great deal of money on holidays abroad because they are true believers in the myths of romantic consumerism. Romanticism tells us that in order to make the most of our human potential we must have as many different experiences as we can. We must open ourselves to a wide spectrum of emotions; we must sample various kinds of relationships; we must try different cuisines; we must learn to appreciate different styles of music. One of the best ways to do all that is to break free from our daily routine, leave behind our familiar setting, and go travelling in distant lands, where we can ‘experience’ the culture, the smells, the tastes and the norms of other people. We hear again and again the romantic myths about ‘how a new experience opened my eyes and changed my life’. Consumerism tells us that in order to be happy we must consume as many products and services as possible. If we feel that something is missing or not quite right, then we probably need to buy a product (a car, new clothes, organic food) or a service (housekeeping, relationship therapy, yoga classes). Every television commercial is another little legend about how consuming some product or service will make life better. 18. The Great Pyramid of Giza. The kind of thing rich people in ancient Egypt did with their money. Romanticism, which encourages variety, meshes perfectly with consumerism. Their marriage has given birth to the infinite ‘market of experiences’, on which the modern tourism industry is founded. The tourism industry does not sell flight tickets and hotel bedrooms. It sells experiences. Paris is not a city, nor India a country – they are both experiences, the consumption of which is supposed to widen our horizons, fulfil our human potential, and make us happier. Consequently, when the relationship between a millionaire and his wife is going through a rocky patch, he takes her on an expensive trip to Paris. The trip is not a reflection of some independent desire, but rather of an ardent belief in the myths of romantic consumerism. A wealthy man in ancient Egypt would never have dreamed of solving a relationship crisis by taking his wife on holiday to Babylon. Instead, he might have built for her the sumptuous tomb she had always wanted. Like the elite of ancient Egypt, most people in most cultures dedicate their lives to building pyramids. Only the names, shapes and sizes of these pyramids change from one culture to the other. They may take the form, for example, of a suburban cottage with a swimming pool and an evergreen lawn, or a gleaming penthouse with an enviable view. Few question the myths that cause us to desire the pyramid in the first place.

Religion does not help me. The faith that others give to what is unseen, I give to what one can touch, and look at. My gods dwell in temples made with hands; and within the circle of actual experience is my creed made perfect and complete: too complete, it may be, for like many or all of those who have placed their heaven in this earth, I have found in it not merely the beauty of heaven, but the horror of hell also. When I think about religion at all, I feel as if I would like to found an order for those who cannot believe: the Confraternity of the Faithless, one might call it, where on an altar, on which no taper burned, a priest, in whose heart peace had no dwelling, might celebrate with unblessed bread and a chalice empty of wine. Every thing to be true must become a religion. And agnosticism should have its ritual no less than faith. It has sown its martyrs, it should reap its saints, and praise God daily for having hidden Himself from man. But whether it be faith or agnosticism, it must be nothing external to me. Its symbols must be of my own creating. Only that is spiritual which makes its own form. If I may not find its secret within myself, I shall never find it: if I have not got it already, it will never come to me.

Nicotine, in fact, is an unusual drug because it does very little except trigger compulsive use. According to researcher Roland R. Griffiths, PhD, professor of psychiatry and behavioral sciences at the Johns Hopkins University School of Medicine, “When you give people nicotine for the first time, most people don’t like it. It’s different from many other addictive drugs, for which most people say they enjoy the first experience and would try it again.” Nicotine doesn’t make you high like marijuana or intoxicated like alcohol or wired up like speed. Some people say it makes them feel more relaxed or more alert, but really, the main thing it does is relieve cravings for itself. It’s the perfect circle. The only point of smoking cigarettes is to get addicted so one can experience the pleasure of relieving the unpleasant feeling of craving, like a man who carries around a rock all day because it feels so good when he puts it down.

The neurotic exhausts himself not only in self-preoccupations like hypochondrial fears and all sorts of fantasies, but also in others: those around him on whom he is dependent become his therapeutic work project; he takes out his subjective problems on them. But people are not clay to be molded; they have needs and counter-wills of their own. The neurotic's frustration as a failed artist can't be remedied by anything but an objective creative work of his own. Another way of looking at it is to say that the more totally one takes in the world as a problem, the more inferior or "bad" one is going to feel inside oneself. He can try to work out this "badness" by striving for perfection, and then the neurotic symptom becomes his "creative" work; or he can try to make himself perfect by means his partner. But it is obvious to us that the only way to work on perfection is in the form of an objective work that is fully under your control and is perfectible in some real ways. Either you eat up yourself and others around you, trying for perfection; or you objectify that imperfection in a work, on which you then unleash your creative powers. In this sense, some kind of objective creativity is the only answer man has to the problem of life. In this way he satisfies nature, which asks that he live and act objectively as a vital animal plunging into the world; but he also satisfies his own distinctive human nature because he plunges in on his own symbolic terms and not as a reflex of the world as given to mere physical sense experience. He takes in the world, makes a total problem out of it, and then gives out a fashioned, human answer to that problem. This, as Goethe saw in Faust, is the highest that man can achieve.

If a man approaches a fact in the world around him with a judgment arising from his previous experiences, he shuts himself off by this judgment from the quiet, complete effect which this fact can have on him. The learner must be able each moment to make himself a perfectly empty vessel into which the new world flows. Knowledge is received only in those moments in which every judgment, every criticism coming from ourselves, is silent. For example, when we meet a person, the question is not at all whether we are wiser than he. Even the most unreasoning child has something to reveal to the greatest sage. And if he approach the child with his prejudgment, be it ever so wise, he pushes his wisdom like a dulled glass in front of what the child ought to reveal to him.

Experience Make Man Perfect

A classmate from elementary school had married and divorced. Yamada was now raising two children on his own and going gray, which made her laugh. Kazumi, who had been living with a man, went home to her family. Yuusuke, who was trying to become a public servant, failed his test. Yamazaki, who was making erotic games, had all his dreams destroyed. "I'm testing my own talent. It doesn't have to be an erotic game, but I'll do. . . I'll do something!" When he proclaimed this, drunk from sake, his future already was set as a dairy farmer, chasing after cows. I no longer could see how he could escape it. At reunions and parties, everyone laughed and made a big fuss. Those events were fun, as was karaoke. Everyone had a good time and seemed sure that the future would be perfect: We could become anything! We could do anything! We could become happy! These things were true—but steadily, very steadily, at a speed so terribly slow we didn't even notice it, we were being run down. There was nothing we could do, even if we were in trouble, defeated, of crying. Every one of us eventually had some terrible experiences. The only difference was whether it would happen sooner or later; but in the end, we all would fall into some really unbearable situation. I was scared. I was scared of all sorts of things.

Washington not only fit the bill physically, he was also almost perfect psychologically, so comfortable with his superiority that he felt no need to explain himself. (As a young man during the French and Indian war he had been more outspoken, but he learned from experience to allow his sheer presence to speak for itself.) While less confident men blathered on, he remained silent, thereby making himself a vessel into which admirers for their fondest convictions, becoming a kind of receptacle for diverse aspirations that magically came together in one man.

But the price of flexibility, of being released from the tyranny of rigid, inbuilt patterns of behaviour, is that ‘happiness’, in the sense of perfect adaptation to the environment or complete fulfilment of needs, is only briefly experienced. ‘Call no man happy till he dies,’ said Solon. When individuals fall in love, or cry ‘Eureka’ at making a new discovery, or have the kind of transcendental emotion described by Wordsworth as being ‘surprised by joy’, they feel blissfully at one with the universe: but, as everyone knows, such experiences are transient.

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

For a man who doesn’t woo women very often, you’re certainly doing a great job at it.” “You like my woo?” “It’s decent wood,” I say coyly. “Is that a challenge? All right. But I have to warn you, you might not be prepared for the full Tucker Simms experience.” “You make it seem like a ride at a theme park.” “I’m not gonna touch that comment with a ten-foot pole.

You need an argument, and the nature of any argument is that its validity doesn't depend on who you are. [...] When talking about violence, again, the facts are whatever they are – how many people got shot, how many died, what was the color of their skin, who shot them, what was the color of their skin. Getting a handle on these facts does not require one to say, 'As a black man, I know x, y, and z .' The color of your skin simply isn't relevant information. When talking about the data – that is, what is happening throughout a whole society – your life experience isn't relevant information. And the fact that you think it might be is a problem. [...] Now this isn't to say that a person's life experience is never relevant to a conversation [...] it can be used to establish certain kinds of facts. I mean, if someone says to you, 'Catholics don't believe in hell', it's perfectly valid to resort, 'Actually my mom is a Catholic, and she believes in hell'. Of course there's a larger question of what the Catholic doctrine actually is – but if a person is making a statement about a certain group of people and you are a member of the group, you might very well be in a position to falsify his claim on the basis of your experience. But a person's identity and life experience often aren't relevant when talking about facts. And they're usually invoked in ways that are clearly fallacious.

It is the sheer weight of the robot that makes us feel we are living in a ‘wooden world’. We can see for example that the moment Ouspensky or Ward returned from the mystical realm of perfect freedom and found themselves ‘back in the body’ they once again found themselves saddled with all their boring old habits and worries and neuroses, all their old sense of identity built up from the reactions of other people, and above all the dreary old heaviness, as if consciousness has turned into a leaden weight. This is the sensation that made the romantics feel that life is a kind of hell — or at the very least, purgatory. Yet we know enough about the robot to know that this feeling is as untrustworthy as the depression induced by a hangover. The trouble with living ‘on the robot’ is that he is a dead weight. He takes over only when our energies are low. So when I do something robotically I get no feedback of sudden delight. This in turn makes me feel that it was not worth doing. ‘Stan’ reacts by failing to send up energy and ‘Ollie’ experiences a sinking feeling. Living becomes even more robotic and the vicious circle effect is reinforced. Beyond a certain point we feel as if we are cut off from reality by a kind of glass wall: suddenly it seems self-evident that there is nothing new under the sun, that all human effort is vanity, that man is a useless passion and that life is a horrible joke devised by some demonic creator. This is the state I have decribed as ‘upside-downness’, the tendency to allow negative emotional judgements to usurp the place of objective rational judgements. Moreover this depressing state masquerades as the ‘voice of experience’, since it seems obvious that you ‘know’ more about an experience when you’ve had it a hundred times. This is the real cause of death in most human beings: they mistake the vicious circle effects of ‘upside-downness’ for the wisdom of age, and give up the struggle.

Thou hast had experience of that other kind of life: make now trial of this also. Trouble not thyself any more henceforth, reduce thyself unto perfect simplicity. Doth any man offend? It is against himself that he doth offend: why should it trouble thee? Hath anything happened unto thee? It is well, whatsoever it be, it is that which of all the common chances of the world from the very beginning in the series of all other things that have, or shall happen, was destinated and appointed unto thee.

...it takes great humility to find oneself unjustly condemned and be silent, and to do this is to imitate the Lord Who set us free from all our sins. ... The truly humble person will have a genuine desire to be thought little of, and persecuted, and condemned unjustly, even in serious matters. ... It is a great help to meditate upon the great gain which in any case this is bound to bring us, and to realize how, properly speaking, we can never be blamed unjustly, since we are always full of faults, and a just man falls seven times a day, so that it would be a falsehood for us to say we have no sin. If, then, we are not to blame for the thing that we are accused of, we are never wholly without blame in the way that our good Jesus was. ... Thou knowest, my Good, that if there is anything good in me it comes from no other hands than Thine own. For what is it to Thee, Lord, to give much instead of little? True, I do not deserve it, but neither have I deserved the favors which Thou hast shown me already. Can it be that I should wish a thing so evil as myself to be thought well of by anyone, when they have said such wicked things of Thee, Who art good above all other good? ... Do Thou give me light and make me truly to desire that all should hate me, since I have so often let Thee, Who hast loved me with such faithfulness. ... What does it matter to us if we are blamed by them all, provided we are without blame in the sight of the Lord? ...meditate upon what is real and upon what is not. ... Do you suppose, ... that, if you do not make excuses for yourself, there will not be someone else who will defend you? Remember how the Lord took the Magdalen's part in the Pharisee's house and also when her sister blamed her. He will not treat you as rigorously as He treated Himself: it was not until He was on the Cross that He had even a thief to defend Him. His Majesty, then, will put it into somebody's mind to defend you; if He does not, it will be because there is no need. ...be glad when you are blamed, and in due time you will see what profit you experience in your souls. For it is in this way that you will begin to gain freedom; soon you will not care if they speak ill or well of you; it will seem like someone else's business. ... So here: it becomes such a habit with us not to reply that it seems as if they are not addressing us at all. This may seem impossible to those of us who are very sensitive and not capable of great mortification. It is indeed difficult at first, but I know that, with the Lord's help, the gradual attainment of this freedom, and of renunciation and self-detachment, is quite possible.

I have talked to many people about this and it seems to be a kind of mystical experience. The preparation is unconscious, the realization happens in a flaming second. It was on Third Avenue. The trains were grinding over my head. The snow was nearly waist-high in the gutters and uncollected garbage was scattered in a dirty mess. The wind was cold, and frozen pieces of paper went scraping along the pavement. I stopped to look in a drug-store window where a latex cooch dancer was undulating by a concealed motor–and something burst in my head, a kind of light and a kind of feeling blended into an emotion which if it had spoken would have said, “My God! I belong here. Isn’t this wonderful?” Everything fell into place. I saw every face I passed. I noticed every doorway and the stairways to apartments. I looked across the street at the windows, lace curtains and potted geraniums through sooty glass. It was beautiful–but most important, I was part of it. I was no longer a stranger. I had become a New Yorker. Now there may be people who move easily into New York without travail, but most I have talked to about it have had some kind of trial by torture before acceptance. And the acceptance is a double thing. It seems to me that the city finally accepts you just as you finally accept the city. A young man in a small town, a frog in a small puddle, if he kicks his feet is able to make waves, get mud in his neighbor’s eyes–make some impression. He is known. His family is known. People watch him with some interest, whether kindly or maliciously. He comes to New York and no matter what he does, no one is impressed. He challenges the city to fight and it licks him without being aware of him. This is a dreadful blow to a small-town ego. He hates the organism that ignores him. He hates the people who look through him. And then one day he falls into place, accepts the city and does not fight it any more. It is too huge to notice him and suddenly the fact that it doesn’t notice him becomes the most delightful thing in the world. His self-consciousness evaporates. If he is dressed superbly well–there are half a million people dressed equally well. If he is in rags–there are a million ragged people. If he is tall, it is a city of tall people. If he is short the streets are full of dwarfs; if ugly, ten perfect horrors pass him in one block; if beautiful, the competition is overwhelming. If he is talented, talent is a dime a dozen. If he tries to make an impression by wearing a toga–there’s a man down the street in a leopard skin. Whatever he does or says or wears or thinks he is not unique. Once accepted this gives him perfect freedom to be himself, but unaccepted it horrifies him. I don’t think New York City is like other cities. It does not have character like Los Angeles or New Orleans. It is all characters–in fact, it is everything. It can destroy a man, but if his eyes are open it cannot bore him. New York is an ugly city, a dirty city. Its climate is a scandal, its politics are used to frighten children, its traffic is madness, its competition is murderous. But there is one thing about it–once you have lived in New York and it has become your home, no place else is good enough. All of everything is concentrated here, population, theatre, art, writing, publishing, importing, business, murder, mugging, luxury, poverty. It is all of everything. It goes all right. It is tireless and its air is charged with energy. I can work longer and harder without weariness in New York than anyplace else….

Nobody can return to you something that was never yours, to begin with. Let’s trace back to the history of your race: the humans were made for slavery and were found faulty for that purpose. They showed immense energy and willpower only when confronted against tremendous obstacles with no weapons in their hands. With those bare hands, and the wits that exceeded even those of their creators and equalled the ones of mighty gods, they could break mountains. Once the humans earned at least a bit of benevolence from their creators, though, they’d immediately turn into lazy drunkards feasting upon the luxuries of life. They were quite haughty creatures, at that – one could never make them work without posing a certain purpose before their eyes. They should be given an aim they approved of, or else, they’d move no finger! Yet, if such necessities were met, they’d begin to loaf around. Forbidding them to taste those luxuries? Nay, they obeyed not! Hence, their creators cast them down on Earth – a planet inhabited by many other faulty experiments of different alien species, so that their lives would end. Yet even here, the humans defied their creators – instead of dying out, they adapted to the environment they were cast in, due to their boundless wits and the unexplainable willpower that no other species could ever possess. They mated the local species whom they could more or less find a common language with, killed off the obstacles, and conquered the planet as their own. The conquering ambitions of their creators, the boundless wisdom of their gods, and the primal instincts of Earthly nature – all of it meddled in these extraordinary creatures. They were full of instability, unpredictability, wild dreams, and rotten primitivism. Which side they would develop, depended entirely upon their choice. Aye, they had proven faulty to their creators, yet had attained the perfect treasure they required – the freedom. Could they make use of it? – Nay, certainly not… at least not many of them. There are certain individuals among the human race, who are able to well balance their mixed-up nature and grow into worthy people that merit our godly benevolence. However, most of them are quite an interesting bunch whom an ambitious man like me can make good use of. I am half-human with godly and angelic descendance, so I guess, I am worthy to be their sole ruler, their only saviour, their treasured shepherd… The shepherds too make use of their sheep – they guide them, then to consume some of them for wool and meat. Shepherds do not help the sheep for granted – they use their potential to its fullest. I shall be the same kind of a god – I shall help these magnificent creatures to achieve the wildest of their dreams but will use their powers for my own benefit. These poor creatures cannot define their potential alone, they cannot decide what’s the best and the fittest for them! I can achieve that. Free human souls? – Nay, they need no freedom. What they need, is to serve the rightful master, and that rightful master I shall be.

For black youth, the experience of being “made black” often begins with the first police stop, interrogation, search, or arrest. The experience carries social meaning—this is what it means to be black. The story of one’s “first time” may be repeated to family or friends, but for ghetto youth, almost no one imagines that the first time will be the last. The experience is understood to define the terms of one’s relationship not only to the state but to society at large. This reality can be frustrating for those who strive to help ghetto youth “turn their lives around.” James Forman Jr., the cofounder of the See Forever charter school for juvenile offenders in Washington, D.C., made this point when describing how random and degrading stops and searches of ghetto youth “tell kids that they are pariahs, that no matter how hard they study, they will remain potential suspects.” One student complained to him, “We can be perfect, perfect, doing everything right and still they treat us like dogs. No, worse than dogs, because criminals are treated worse than dogs.” Another student asked him pointedly, “How can you tell us we can be anything when they treat us like we’re nothing?”56 The process of marking black youth as black criminals is essential to the functioning of mass incarceration as a racial caste system. For the system to succeed—that is, for it to achieve the political goals described in chapter 1—black people must be labeled criminals before they are formally subject to control. The criminal label is essential, for forms of explicit racial exclusion are not only prohibited but widely condemned. Thus black youth must be made—labeled—criminals. This process of being made a criminal is, to a large extent, the process of “becoming” black. As Wideman explains, when “to be a man of color of a certain economic class and milieu is equivalent in the public eye to being a criminal,” being processed by the criminal justice system is tantamount to being made black, and “doing time” behind bars is at the same time “marking race.”57 At its core, then, mass incarceration, like Jim Crow, is a “race-making institution.” It serves to define the meaning and significance of race in America.

But it is just as useless for a man to want first of all to decide the externals and after that the fundamentals as it is for a cosmic body, thinking to form itself, first of all to decide the nature of its surface, to what bodies it should turn its light, to which its dark side, without first letting the harmony of centrifugal and centripetal forces realize [*realisere*] its existence [*Existents*] and letting the rest come of itself. One must learn first to know himself before knowing anything else (γνῶθι σε αυτόν). Not until a man has inwardly understood himself and then sees the course he is to take does his life gain peace and meaning; only then is he free of the irksome, sinister traveling companion―that irony of life which manifests itself in the sphere of knowledge and invites true knowing to begin with a not-knowing (Socrates), just as God created the world from nothing. But in the waters of morality it is especially at home to those who still have not entered the tradewinds of virtue. Here it tumbles a person about in a horrible way, for a time lets him feel happy and content in his resolve to go ahead along the right path, then hurls him into the abyss of despair. Often it lulls a man to sleep with the thought, "After all, things cannot be otherwise," only to awaken him suddenly to a rigorous interrogation. Frequently it seems to let a veil of forgetfulness fall over the past, only to make every single trifle appear in a strong light again. When he struggles along the right path, rejoicing in having overcome temptation's power, there may come at almost the same time, right on the heels of perfect victory, an apparently insignificant external circumstance which pushes him down, like Sisyphus, from the height of the crag. Often when a person has concentrated on something, a minor external circumstance arises which destroys everything. (As in the case of a man who, weary of life, is about to throw himself into the Thames and at the crucial moment is halted by the sting of a mosquito). Frequently a person feels his very best when the illness is the worst, as in tuberculosis. In vain he tries to resist it but he has not sufficient strength, and it is no help to him that he has gone through the same thing many times; the kind of practice acquired in this way does not apply here. Just as no one who has been taught a great deal about swimming is able to keep afloat in a storm, but only the man who is intensely convinced and has experiences that he is actually lighter than water, so a person who lacks this inward point of poise is unable to keep afloat in life's storms.―Only when a man has understood himself in this way is he able to maintain an independent existence and thus avoid surrendering his own I. How often we see (in a period when we extol that Greek historian because he knows how to appropriate an unfamiliar style so delusively like the original author's, instead of censuring him, since the first prize always goes to an author for having his own style―that is, a mode of expression and presentation qualified by his own individuality)―how often we see people who either out of mental-spiritual laziness live on the crumbs that fall from another's table or for more egotistical reasons seek to identify themselves with others, until eventually they believe it all, just like the liar through frequent repetition of his stories.

With a sudden strike of inspiration, she blurted, “Why don’t you write a novel? I know you have enough life experiences to fill a whole room with books, and with you as the main character.” She placed the coffee cup back into Havok’s hands before reaching down to grab the bottom of her shirt, pulling it over her head, and balling it up in her hands. Standing naked, she brought the shirt to her nose and closed her eyes. “I can be one of your characters,” she purred, her eyes still closed. “A sexually frustrated homemaker whom you rescue from a boring marriage and ravage anytime you wish.” “I couldn’t tell you the difference between a split infinitive and a sentence fragment. Besides, the protagonists in most novels are supposed to be some sort of good-looking and chivalrous knights in shining armor who, at no time, sleeps with another man’s wife, always knows how to work a toilet seat, cooks the perfect eggs, and never burns the toast.” Havok shrugged his shoulders. “I have a habit of burning toast.” With the shirt still against her nose, June opened her eyes. “Somehow, I think that you make it a habit of burning your toast.

Well, now, if we’d known we were going to have such…ah…gra…that is, illustrious company, we’d have-“ “Swept off the chairs?” Lucinda suggested acidly. “Shoveled off the floor?” “Lucinda!” Elizabeth whispered desperately. “They didn’t know we were coming.” “No respectable person would dwell in such a place even for a night,” she snapped, and Elizabeth watched in mingled distress and admiration as the redoubtable woman turned around and directed her attack on their unwilling host. “The responsibility for our being here is yours, whether it was a mistake or not! I shall expect you to rout your servants from their hiding places and have them bring clean linens up to us at once. I shall also expect them to have this squalor remedied by morning! It is obvious from your behavior that you are no gentleman; however, we are ladies, and we shall expect to be treated as such.” From the corner of her eye Elizabeth had been watching Ian Thornton, who was listening to all of this, his jaw rigid, a muscle beginning to twitch dangerously in the side of his neck. Lucinda, however, was either unaware of or unconcerned with his reaction, for, as she picked up her skirts and turned toward the stairs, she turned on Jake. “You may show us to our chambers. We wish to retire.” “Retire!” cried Jake, thunderstruck. “But-but what about supper?” he sputtered. “You may bring it up to us.” Elizabeth saw the blank look on Jake’s face, and she endeavored to translate, politely, what the irate woman was saying to the startled red-haired man. “What Miss Throckmorton-Jones means is that we’re rather exhausted from our trip and not very good company, sir, and so we prefer to dine in our rooms.” “You will dine,” Ian Thornton said in an awful voice that made Elizabeth freeze, “on what you cook for yourself, madam. If you want clean linens, you’ll get them yourself from the cabinet. If you want clean rooms, clean them! Am I making myself clear?” “Perfectly!” Elizabeth began furiously, but Lucinda interrupted in a voice shaking with ire: “Are you suggesting, sirrah, that we are to do the work of servants?” Ian’s experience with the ton and with Elizabeth had given him a lively contempt for ambitious, shallow, self-indulgent young women whose single goal in life was to acquire as many gowns and jewels as possible with the least amount of effort, and he aimed his attack at Elizabeth. “I am suggesting that you look after yourself for the first time in your silly, aimless life. In return for that, I am willing to give you a roof over your head and to share our food with you until I can get you to the village. If that is too overwhelming a task for you, then my original invitation still stands: There’s the door. Use it!” Elizabeth knew the man was irrational, and it wasn’t worth riling herself to reply to him, so she turned instead to Lucinda. “Lucinda,” she said with weary resignation, “do not upset yourself by trying to make Mr. Thornton understand that his mistake has inconvenienced us, not the other way around. You will only waste your time. A gentleman of breeding would be perfectly able to understand that he should be apologizing instead of ranting and raving. However, as I told you before we came here, Mr. Thornton is no gentleman. The simple fact is that he enjoys humiliating people, and he will continue trying to humiliate us for as long as we stand here.” Elizabeth cast a look of well-bred disdain over Ian and said, “Good night, Mr. Thornton.” Turning, she softened her voice a little and said, “Good evening, Mr. Wiley.

Man can only become man by education. He is merely what education makes of him. It is noticeable that man is only educated by man—that is, by men who have themselves been educated. Hence with some people it is want of discipline and instruction on their own part, which makes them in turn unfit educators of their pupils. Were some being of higher nature than man to undertake our education, we should then be able to see what man might become. It is, however, difficult for us accurately to estimate man’s natural capabilities, since some things are imparted to man by education, while other things are only developed by education. Were it possible, by the help of those in high rank, and through the united forces of many people, to make an experiment on this question, we might even by this means be able to gain some information as to the degree of eminence which it is possible for man to attain. But it is as important to the speculative mind, as it is sad to one who loves his fellow-men, to see how those in high rank generally care only for their own concerns, and take no part in the important experiments of education, which bring our nature one step nearer to perfection.

The first stage is claiming the intention: “I am Word through this intention to do whatever you wish. Word I am Word,” “I am Word through this intention to do whatever I want. Word I am Word,” and then you fill in the blank. “I am Word through my desire to know myself more.” “I am Word through my intention to believe in my abilities.” “I am Word through my intention to create the perfect job.” “Word I am Word through these intentions. Word I am Word,” is how we present it. Now once this is stated, the energy moves and we go forward in consciousness and we create with the vibration. So the first stage is the intention. The next stage is acclimation to the frequency. Once you have stated an intention and it goes forth, then you have to acclimate to it. And that means to respect it and to believe it and to honor it. You cannot set out an intention to clean your apartment and then throw a bottle of garbage on the floor and sit back and expect it to be cleaned. You have to take the actions that correspond to the intentions. But that doesn’t mean blind action. It simply means staying conscious and present as your intention is set forth: “If I move as I am moved, I will then make the choices that are in honor of the intention I have created and set forward.” That is different than acting blindly; it is different than running around acting as if you don’t truly believe it’s so. But when we say acclimate, we simply mean you have set the intention and now you have to let it settle in, and honor it, and believe it, and trust that it is coming into fruition. That is part two. The third part is reception: “I am in my reception of my intentions, reaping the benefits of that which I have called forth into being. Word I am Word through this intention. Word I am Word.” Here we have just given you a hint that you can actually call forth your intention and then set the intention to receive the benefits of it as well, which will actually anchor it in more fully in vibration if you wish to do it this way. But you can also just trust in faith, in cosmic truth, that when you set out an intention in light it is returned to the sender in fullness. Prayer is a form of intention; however, there is a difference between begging for something and stating your own worth as the receiver of an answered prayer. However, in order to do this fully you have to believe you are supported in prayer, or in your intention, or whichever way you want to describe this process for yourself given your history and your vocabulary. If you believe that there is a God who is saying no all the time, that will be your experience.

For it is a fact that man can be profoundly out of step with his times. A man may have been born in a city famous for its idiosyncratic culture and yet, the very habits, fashions, and ideas that exalt that city in the eyes of the world may make no sense to him at all. As he proceeds through life, he looks about in a state of confusion, understanding neither the inclinations nor the aspirations of his peers. For such a fellow, forget any chance of romance or professional success; those are the provenance of men in step with their times. Instead, for this fellow the options will be to bray like a mule or find what solace he can from overlooked volumes discovered in overlooked bookshops. And when his roommate stumbles home at two in the morning, he has little choice but to listen in silent mystification as he is recounted the latest dramas from the city’s salons. But events can unfold in such a manner that overnight the man out of step finds himself in the right place at the right time. The fashions and attitudes that had seemed to alien to him are suddenly swept aside and supplanted by fashions and attitudes in perfect sympathy with his deepest sentiments. Then, like a lone sailor adrift for years on alien seas, he wakes one night to discover familiar constellations overhead. And when this occurs--this extraordinary realignment of the stars--the man so long out of step with his times experiences a supreme lucidity. Suddenly all that has passed comes into focus as a necessary course of events, and all that promises to unfold has the clearest rhyme and reason.

If I understand anything at all about this great symbolist, it is this: that he regarded only subjective realities as realities, as “truths”—that he saw everything else, everything natural, temporal, spatial and historical, merely as signs, as materials for parables. The concept of “the Son of God” does not connote a concrete person in history, an isolated and definite individual, but an “eternal” fact, a psychological symbol set free from the concept of time. The same thing is true, and in the highest sense, of the God of this typical symbolist, of the “kingdom of God,” and of the “sonship of God.” Nothing could be more un-Christian than the crude ecclesiastical notions of God as a person, of a “kingdom of God” that is to come, of a “kingdom of heaven” beyond, and of a “son of God” as the second person of the Trinity. All this—if I may be forgiven the phrase—is like thrusting one’s fist into the eye (and what an eye!) of the Gospels: a disrespect for symbols amounting to world-historical cynicism.... But it is nevertheless obvious enough what is meant by the symbols “Father” and “Son”— not, of course, to every one—: the word “Son” expresses entrance into the feeling that there is a general transformation of all things (beatitude), and “Father” expresses that feeling itself —the sensation of eternity and of perfection.—I am ashamed to remind you of what the church has made of this symbolism: has it not set an Amphitryon story at the threshold of the Christian “faith”? And a dogma of “immaculate conception” for good measure?... And thereby it has robbed conception of its immaculateness— The “kingdom of heaven” is a state of the heart—not something to come “beyond the world” or “after death.” The whole idea of natural death is absent from the Gospels: death is not a bridge, not a passing; it is absent because it belongs to a quite different, a merely apparent world, useful only as a symbol. The “hour of death” is not a Christian idea —“hours,” time, the physical life and its crises have no existence for the bearer of “glad tidings.”... The “kingdom of God” is not something that men wait for: it had no yesterday and no day after tomorrow, it is not going to come at a “millennium”—it is an experience of the heart, it is everywhere and it is nowhere.... This “bearer of glad tidings” died as he lived and taught—not to “save mankind,” but to show mankind how to live. It was a way of life that he bequeathed to man: his demeanour before the judges, before the officers, before his accusers—his demeanour on the cross. He does not resist; he does not defend his rights; he makes no effort to ward off the most extreme penalty—more, he invites it.... And he prays, suffers and loves with those, in those, who do him evil.... Not to defend one’s self, not to show anger, not to lay blames.... On the contrary, to submit even to the Evil One—to love him.... 36. —We free spirits—we are the first to have the necessary prerequisite to understanding what nineteen centuries have misunderstood—that instinct and passion for integrity which makes war upon the “holy lie” even more than upon all other lies.... Mankind was unspeakably far from our benevolent and cautious neutrality, from that discipline of the spirit which alone makes possible the solution of such strange and subtle things: what men always sought, with shameless egoism, was their own advantage therein; they created the church out of denial of the Gospels.... That mankind should be on its knees before the very antithesis of what was the origin, the meaning and the law of the Gospels—that in the concept of the “church” the very things should be pronounced holy that the “bearer of glad tidings” regards as beneath him and behind him—it would be impossible to surpass this as a grand example of world- historical irony—

businessman by imagining yourself doing what you long to do, and possessing the things you long to possess. Become imaginative; mentally participate in the reality of the successful state. Make a habit of it. Go to sleep feeling successful every night, and perfectly satisfied, and you will eventually succeed in implanting the idea of success in your subconscious mind. Believe you were born to succeed, and wonders will happen as you pray! Profitable Pointers 1. Success means successful living. When you are peaceful, happy, joyous, and doing what you love to do, you are successful. 2. Find out what you love to do, and then do it. If you don’t know your true expression, ask for guidance, and the lead will come. 3. Specialize in your particular field and try to know more about it than anyone else. 4. A successful man is not selfish. His main desire in life is to serve humanity. 5. There is no true success without peace of mind. 6. A successful man possesses great psychological and spiritual understanding. 7. If you imagine an objective clearly, you will be provided with the necessities through the wonder-working power of your subconscious mind. 8. Your thought fused with feeling becomes a subjective belief, and according to your belief is it done unto you. 9. The power of sustained imagination draws forth the miracle-working powers of your subconscious mind. 10. If you are seeking promotion in your work, imagine your employer, supervisor, or loved one congratulating you on your promotion. Make the picture vivid and real. Hear the voice, see the gestures, and feel the reality of it all. Continue to do this frequently, and through frequent occupancy of your mind, you will experience the joy of the answered prayer. 11. Your subconscious mind is a storehouse of memory. For a perfect memory, affirm frequently: “The infinite intelligence of my subconscious mind reveals to me everything I need to know at all times, everywhere.” 12. If you wish to sell a home or property of any kind, affirm slowly, quietly, and feelingly as follows: “Infinite intelligence attracts to me the buyer for this house or property, who wants it, and who prospers in it.” Sustain this awareness, and the deeper currents of your subconscious mind will bring it to pass. 13. The idea of success contains all the elements of success. Repeat the word, “success,” to yourself frequently with faith and conviction, and you will be under a subconscious compulsion to succeed.

Frodo indeed 'failed' as a hero, as conceived by simple minds: he did not endure to the end; he gave in, ratted. I do not say 'simple minds' with contempt: they often see with clarity the simple truth and the absolute ideal to which effort must be directed, even if it is unattainable. Their weakness, however, is twofold. They do not perceive the complexity of any given situation in Time, in which an absolute ideal is enmeshed. They tend to forget that strange element in the World that we call Pity or Mercy, which is also an absolute requirement in moral judgement (since it is present in the Divine nature). In its highest exercise it belongs to God. For finite judges of imperfect knowledge it must lead to the use of two different scales of 'morality'. To ourselves we must present the absolute ideal without compromise, for we do not know our own limits of natural strength (+grace), and if we do not aim at the highest we shall certainly fall short of the utmost that we could achieve. To others, in any case of which we know enough to make a judgement, we must apply a scale tempered by 'mercy': that is, since we can with good will do this without the bias inevitable in judgements of ourselves, we must estimate the limits of another's strength and weigh this against the force of particular circumstances. I do not think that Frodo's was a moral failure. At the last moment the pressure of the Ring would reach its maximum – impossible, I should have said, for any one to resist, certainly after long possession, months of increasing torment, and when starved and exhausted. Frodo had done what he could and spent himself completely (as an instrument of Providence) and had produced a situation in which the object of his quest could be achieved. His humility (with which he began) and his sufferings were justly rewarded by the highest honour; and his exercise of patience and mercy towards Gollum gained him Mercy: his failure was redressed. We are finite creatures with absolute limitations upon the powers of our soul-body structure in either action or endurance. Moral failure can only be asserted, I think, when a man's effort or endurance falls short of his limits, and the blame decreases as that limit is closer approached. Nonetheless, I think it can be observed in history and experience that some individuals seem to be placed in 'sacrificial' positions: situations or tasks that for perfection of solution demand powers beyond their utmost limits, even beyond all possible limits for an incarnate creature in a physical world – in which a body may be destroyed, or so maimed that it affects the mind and will. Judgement upon any such case should then depend on the motives and disposition with which he started out, and should weigh his actions against the utmost possibility of his powers, all along the road to whatever proved the breaking-point.

thepsychchic chips clips ii If you think of yourself instead as an almost-victor who thought correctly and did everything possible but was foiled by crap variance? No matter: you will have other opportunities, and if you keep thinking correctly, eventually it will even out. These are the seeds of resilience, of being able to overcome the bad beats that you can’t avoid and mentally position yourself to be prepared for the next time. People share things with you: if you’ve lost your job, your social network thinks of you when new jobs come up; if you’re recently divorced or separated or bereaved, and someone single who may be a good match pops up, you’re top of mind. This attitude is what I think of as a luck amplifier. … you will feel a whole lot happier … and your ready mindset will prepare you for the change in variance that will come … 134-135 W. H. Auden: “Choice of attention—to pay attention to this and ignore that—is to the inner life what choice of action is to the outer. In both cases man is responsible for his choice and must accept the consequences.” Pay attention, or accept the consequences of your failure. 142 Attention is a powerful mitigator to overconfidence: it forces you to constantly reevaluate your knowledge and your game plan, lest you become too tied to a certain course of action. And if you lose? Well, it allows you to admit when it’s actually your fault and not a bad beat. 147 Following up on Phil Galfond’s suggestion to be both a detective and a storyteller and figure out “what your opponent’s actions mean, and sometimes what they don’t mean.” [Like the dog that didn’t bark in the Sherlock Holmes “Silver Blaze” story.] 159 You don’t have to have studied the description-experience gap to understand, if you’re truly expert at something, that you need experience to balance out the descriptions. Otherwise, you’re left with the illusion of knowledge—knowledge without substance. You’re an armchair philosopher who thinks that just because she read an article about something she is a sudden expert. (David Dunning, a psychologist at the University of Michigan most famous for being one half of the Dunning-Kruger effect—the more incompetent you are, the less you’re aware of your incompetence—has found that people go quickly from being circumspect beginners, who are perfectly aware of their limitations, to “unconscious incompetents,” people who no longer realize how much they don’t know and instead fancy themselves quite proficient.) 161-162 Erik: Generally, the people who cash the most are actually losing players (Nassim Taleb’s Black Swan strategy, jp). You can’t be a winning player by min cashing. 190 The more you learn, the harder it gets; the better you get, the worse you are—because the flaws that you wouldn’t even think of looking at before are now visible and need to be addressed. 191 An edge, even a tiny one, is an edge worth pursuing if you have the time and energy. 208 Blake Eastman: “Before each action, stop, think about what you want to do, and execute.” … Streamlined decisions, no immediate actions, or reactions. A standard process. 217 John Boyd’s OODA: Observe, Orient, Decide, and Act. The way to outmaneuver your opponent is to get inside their OODA loop. 224 Here’s a free life lesson: seek out situations where you’re a favorite; avoid those where you’re an underdog. 237 [on folding] No matter how good your starting hand, you have to be willing to read the signs and let it go. One thing Erik has stressed, over and over, is to never feel committed to playing an event, ever. “See how you feel in the morning.” Tilt makes you revert to your worst self. 257 Jared Tindler, psychologist, “It all comes down to confidence, self-esteem, identity, what some people call ego.” 251 JT: “As far as hope in poker, f#¢k it. … You need to think in terms of preparation. Don’t worry about hoping. Just Do.” 252

If you want to judge a person perfectly well, let that person judge herself. If a woman calls other women sluts because they sleep with many men, but this woman does or did the same, she has perfectly labeled herself. If a a business man cheats on others, but says cheaters deserve nothing, he has labeled himself perfectly well too. And the religious one that complains of the lack of insight on others, but cannot confront another individual more open than him, has judged himself too above his words. And experience will show you that there is nothing to gain from people that you have judged below their level of self-judgement. As a a matter of fact, they will likely blame you for trying to erase their self-judgement away and attempt to make them righteous. It has come to my awareness that most people want to be punished for their ignorance, and will push away anyone trying to erase such life sentence from them.

Oh, Matthew," she whispered, moved to tears. "I called it Grace. I hope you don't mind." For the first time, his manner held a hint of shyness, disconcerting in a man who had just made love to her without hesitation or reticence. Gently, she curled her hand around what was inside the box and lifted it to the light. "It's your rose." "No, it's your rose." A heady fragrance filled the air. With one shaking finger, Grace touched a flawless pink petal. The color was unforgettable. It was the most beautiful rose she'd ever seen. Impossible to credit that those unpromising stalks in his courtyard had produced this exquisite bloom. "It's perfect," she whispered. "It's a miracle." He was a miracle. How could she not love the man who conjured this beauty with hands and imagination? The faint smile broadened. Had he worried that she'd reject his gift? Foolish, darling Matthew. The question was whether the rose was a promise of a future or a token of parting. "I worked on it whenever I could. This last year has been busy." An understatement, she knew. The Marquess of Sheene had been a ubiquitous presence in London since his release. Everywhere he went, society feted him as a hero. She'd read of the string of honors he'd received, the friendship with the king, the invitations to join scientific boards and societies. Echoing her gesture, he reached out to touch the petals. The sensitivity of his fingers on the flower reminded her of his hands on her skin. "I did most of the basic experiments when I was a prisoner, but I couldn't get it right." He glanced up with an expression that combined pride and diffidence in a breathtakingly attractive mixture. "This is the first bud, Grace. It appeared almost a year to the day after I promised to wait. It seemed a sign." "And you brought it to me," she said softly, staring at the flower. The anniversary of his release didn't occur for two more days. That date was etched on her longing heart. Then she noticed something else. "My glove," she said blankly. With unsteady hands, she reached in and withdrew a light green kidskin glove from a recess carved away from the damp. The buttery leather was crushed and worn from incessant handling. "Have you kept it all this time?" "Of course." He wasn't smiling anymore and his eyes deepened to a rich, rare gold. Beautiful, unwavering, somber. "You make me want to cry." Her voice emerged so thickly, she didn't sound like herself. She laid the box on the bench and tightened her grip on the soft leather until her knuckles whitened. What was he trying to tell her? What did the rose mean? The glove? Had he carried her glove into his new life like a knight wore his lady's favor into battle? The thought sent choking emotion to her throat.

Diriday is the perfect mount for me." In that low, deep, beastly growl, he replied, "It's good to know you'll... ride... as I wish." She flushed. Her toes curled, and her nipples tightened into firm beads that ached to be touched. How had he done it? She'd said the most obvious thing, and he'd made it clear he wasn't talking about the horse. He pried her bare fingers from the rail of the stall and kissed them. "I find Lady Gertrude is a good chaperon," he said. Eleanor nodded, stricken dumb by the brief brush of his lips that had sent goose bumps racing up her arms. He placed her hand on his shoulder. "So good, you and I haven't had a moment alone together." "We're alone now." Unwise to remind him! He crooned with satisfaction, "So we are." "So we should go now." She tried to step away, to obey her instincts and flee. Mr. Knight maneuvered her so that her back was to the post. "Fortunately, Lady Gertrude doesn't ride, and doesn't see that our being together now is a cause of concern." "It's not." Eleanor tried to speak firmly, yet she ended on a questioning note. "Lady Gertrude has no imagination." In the dim light, his eyes watched her relentlessly, like a falcon watches a fleeing morsel. In slow increments, he extended his free hand and wrapped it around her waist. "I find myself wondering about you." When had the situation turned dangerous? "I'm easily understood." "You're a mystery, one I find myself compelled to solve. I want to know whether you like to kiss with your mouth closed... or open." She gasped in shock. "Where you find most pleasure when a man's mouth, my mouth, roams your body." She wanted to gasp once more, but the gratification she saw in his face stopped her. Yes, he shocked her. He enjoyed shocking her. But she hated being so craven. She yearned to take him back, and out of the depths of that need, she found the nerve to reply, "You may ask me those questions, and mayhap, if I wish, I'll reply. But don't imagine you yourself can discover the answers." "Ask. What a novel idea." A small smile played across his velvet lips. "Yes, you could tell me, of course, but I find I like to make discoveries on my own." Pulling her close against his body, he sealed them together. Discoveries? She could tell him about discoveries. She did like being embraced so tightly that her breasts pressed against his chest; and that, and the amusement in his gaze, were reasons enough to leave- at once. With a twist, she freed herself and ran. He sprang after her. Two stalls down, he caught her by the waist. He swung her against the gate and held her hard against him. She stared into his pale blue eyes and with all her heart wished she had some experience in these matters, for she had never felt so helpless in her life. "I'm not going to hurt you." His voice was deep and heated. "I'm not going to ravish you. I'm just going to kiss you.

Watching Steve around the camp was witnessing a man at one with his environment. Steve had spent all his life perfecting his bush skills, first learning them at his father’s side when he was a boy. He hero-worshiped Bob and finally became like his dad and then some. Steve took all the knowledge he’d acquired over the years and added his own experience. Nothing seemed to daunt him, from green ants, mozzies, sand flies, and leeches, to constant wet weather. On Cape York we faced the obvious wildlife hazards, including feral pigs, venomous snakes, and huge crocodiles. I never saw Steve afraid of anything, except the chance of harm coming to someone he loved. He learned how to take care of himself over the years he spent alone in the bush. But as his life took a sharp turn, into the unknown territory of celebrity-naturalist, he suddenly found himself with a whole film crew to watch out for. Filming wildlife documentaries couldn’t have happened without John Stainton, our producer. Steve always referred to John as the genius behind the camera, and that was true. The music orchestration, the editing, the knowledge of what would make good television and what wouldn’t--these were all areas of John’s clear expertise. But on the ground, under the water, or in the bush, while we were actually filming, it was 100 percent Steve. He took care of the crew and eventually his family as well, while filming in some of the most remote, inaccessible, and dangerous areas on earth. Steve kept the cameraman alive by telling him exactly when to shoot and when to run. He orchestrated what to film and where to film, and then located the wildlife. Steve’s first rule, which he repeated to the crew over and over, was a simple one: Film everything, no matter what happens. “If something goes wrong,” he told the crew, “you are not going to be of any use to me lugging a camera and waving your other arm around trying to help. Just keep rolling. Whatever the sticky situation is, I will get out of it.” Just keep rolling. Steve’s mantra.

Life-paralysis refers to all of the opportunities we miss because we’re too afraid to put anything out in the world that could be imperfect. It’s also all of the dreams that we don’t follow because of our deep fear of failing, making mistakes, and disappointing others. It’s terrifying to risk when you’re a perfectionist; your self-worth is on the line. I put these three insights together to craft a definition of perfectionism (because you know how much I love to get words wrapped around my struggles!). It’s long, but man has it helped me! It’s also the “most requested” definition on my blog. Perfectionism is a self-destructive and addictive belief system that fuels this primary thought: If I look perfect, live perfectly, and do everything perfectly, I can avoid or minimize the painful feelings of shame, judgment, and blame. Perfectionism is self-destructive simply because there is no such thing as perfect. Perfection is an unattainable goal. Additionally, perfectionism is more about perception—we want to be perceived as perfect. Again, this is unattainable—there is no way to control perception, regardless of how much time and energy we spend trying. Perfectionism is addictive because when we invariably do experience shame, judgment, and blame, we often believe it’s because we weren’t perfect enough. So rather than questioning the faulty logic of perfectionism, we become even more entrenched in our quest to live, look, and do everything just right. Feeling shamed, judged, and blamed (and the fear of these feelings) are realities of the human experience. Perfectionism actually increases the odds that we’ll experience these painful emotions and often leads to self-blame: It’s my fault. I’m feeling this way because “I’m not good enough.” To overcome perfectionism, we need to be able to acknowledge our vulnerabilities to the universal experiences of shame, judgment, and blame; develop shame resilience; and practice self-compassion. When we become more loving and compassionate with ourselves and we begin to practice shame resilience, we can embrace our imperfections. It is in the process of embracing our imperfections that we find our truest gifts: courage, compassion, and connection.

Arnoult of course thinks that the silence of Rimbaud is the half-glimpsed, half-borne curse of the man who surpassed the allowed limits and who loses language at the very moment that he has something to reveal. That is, in fact, all that one can ever say about the abdication of a poet. The more he grasps the essence of what he is, the more he is threatened with losing it. He obeys night; he wants to be night himself, and at the same time he continues to assert, through language, his faithfulness to day. This compromise has value only through the union of tendencies that make it impossible. Catastrophe must keep watch for perfection, the solidity of the poetic work to have meaning. If the poet expresses himself in the language of clear communication, it is because he is engaged in the obscurity that at every instant risks snatching away from him the communication of all things, and if he is master of the powers that make him the richest man, it is because he touches a tragic point of destitution where he may succumb to madness. These remarks must be recalled in any poetic situation, but one must realize that by themselves they explain nothing. They presuppose what they manifest, and by a generalized mythology they describe day, night, whatever poetic experience encounters only as the most particular ordeal, the one least suited to comparisons and exchanges. It will always be absurd and, in any case, sterile to try to understand the madness of Nietzsche through the madness of Hölderlin, the madness of Hölderlin through the suicide of Nerval, the suicide of Nerval through the silence of Rimbaud. That there was a kind of common necessity in these events that anecdotal history wants to use to explain them from without, that Nietzsche's madness is born from the heart of his reason and as its ultimate demand, that Nerval's death is the effect of his existence lived poetically, that Rimbaud's speech asks to be heard, the last echo of the unspeakable, beneath the silence that sacrifices it -- these manifestations of night leave us nothing but a quick flash of light after which we remain in the illusion of real knowledge, far from a truly enlightened awareness.

Looking around, he sought his sheep, and then realized that he was in a new world. But instead of being saddened, he was happy. He no longer had to seek out food and water for the sheep; he could go in search of his treasure, instead. He had not a cent in his pocket, but he had faith. He had decided, the night before, that he would be as much an adventurer as the ones he had admired in books. He walked slowly through the market. The merchants were assembling their stalls, and the boy helped a candy seller to do his. The candy seller had a smile on his face: he was happy, aware of what his life was about, and ready to begin a day’s work. His smile reminded the boy of the old man—the mysterious old king he had met. “This candy merchant isn’t making candy so that later he can travel or marry a shopkeeper’s daughter. He’s doing it because it’s what he wants to do,” thought the boy. He realized that he could do the same thing the old man had done—sense whether a person was near to or far from his Personal Legend. Just by looking at them. It’s easy, and yet I’ve never done it before, he thought. When the stall was assembled, the candy seller offered the boy the first sweet he had made for the day. The boy thanked him, ate it, and went on his way. When he had gone only a short distance, he realized that, while they were erecting the stall, one of them had spoken Arabic and the other Spanish. And they had understood each other perfectly well. There must be a language that doesn’t depend on words, the boy thought. I’ve already had that experience with my sheep, and now it’s happening with people. He was learning a lot of new things. Some of them were things that he had already experienced, and weren’t really new, but that he had never perceived before. And he hadn’t perceived them because he had become accustomed to them. He realized: If I can learn to understand this language without words, I can learn to understand the world.

The ore separates from the matrix, and the Perfected Man emerges, altered in such a way that every aspect of his life is ennobled. He is not changed in the sense of being different; but he is completed, and this makes him considered powerful of men. Every fiber has been purified, raised to a higher state, vibrates to a higher tune, gives out a more direct, more penetrating note, attracts the affinity in man and woman, is loved more and hated more; partakes of a destiny, a portion, infinitely assured and recognized, indifferent to the things which affected him while he pursued the mere shadow of which this is the substance, however sublime that former experience may have been.

Nicotine doesn’t make you high like marijuana or intoxicated like alcohol or wired up like speed. Some people say it makes them feel more relaxed or more alert, but really, the main thing it does is relieve cravings for itself. It’s the perfect circle. The only point of smoking cigarettes is to get addicted so one can experience the pleasure of relieving the unpleasant feeling of craving, like a man who carries around a rock all day because it feels so good when he puts it down.

These three, the minerals, plants, and animals, having no Reason, know God by a natural 'unveiling' or immediate evidential knowledge. Man, on the contrary, possesses Reason, and the Reason develops his ego to a full extent, and he becomes veiled by his own ego. 'Thus from the viewpoint of the ideal state of 'servant-ness', Man is situated on the lowest level on the scale of Being. In order to climb to scale upward, he must first of all dispel from himself Reason - which is, paradoxically, exactly the thing that makes him a Man - and bring to naught al the properties that derive from Reason. Only when he succeeds in doing so, does he ascend to the rank of animals. He must then go on to ascent to the rank of plants, and thence finally to the rank of minerals. Then only does he find himself in the highest position on the whole scale of Being. There will no longer remain in him even a shadow of Reason, and the Light of the Absolute will illumine him undimmed, unhindered, in its original splendor.' These considerations make us aware of the fact that Man as an Idea is per se 'perfect' and occupies the highest position, but that in his actual situation he is far from being a perfect realization of his own ideal. We can maintain that Man is the highest being in the world only when we take the viewpoint of a philosophical anthropology standing on the supposition that the ideal of Man is perfectly realized in the actual Man. The actual Man, however, is a being in full possession of Reason, a being dependent upon his Reason and brandishing it everywhere in his understanding of everything. He who brandishes his Reason is not capable of penetrating the mystery of Being. But while making this observation, we realize that we are already far removed from the sphere in which we began our discussion of Man. We started from the basic assumption that Man can be considered on two entirely different levels: cosmic and individual. And the purpose of the present chapter has been to elucidate the concept of Man on the cosmic level, as Microcosm. And on this level, Man is certainly the highest of all beings. However, in the last section of this chapter, we have been moving down to the concept of Man on the individual level. We have learnt that on this latter level, Man is, in a certain sense, even lower than animals, plants and minerals. On this level, not all men, but only a small number of special men are worthy to be called 'perfect men'. They are 'perfect' because, having already died to their own ego through the mystical experience of self-annihilation and subsistence, they are no longer veiled by Reason.

I never wanted children of my own because they make a man weak, but there’s something to be said for having a protégé. Someone who can be molded into a proper successor. You became that someone. You had the required ruthlessness in your veins, and your years on the streets had brought that to the surface. You were the perfect subject, and look at what we’ve been able to achieve together.” He lifted his arms to indicate the vast wealth around us. “I am the fucking king of this country, and you are poised to take over once I’ve tired of my reign.” He hadn’t wanted a son; he’d wanted a mirror. A human experiment. Someone he could mold into his image without fear of injury or weakness. The explanation made sense when I looked at Naz from a different perspective—set aside the desires of a homeless orphan and looked at the man as he was.

Instead, the thing that had captured my attention was this big metal column topped by…absolutely nothing. It was doing this in the parking lot of what I had to figure was the main supplier of off-campus food: a retro-fifties fast-food joint. Maybe it’s supposed to be some kind of art, I thought as I stared at the column. I was living in the big city now, after all. Public art happened. Not only that, it didn’t have to make sense. In fact, having it not make sense was probably a requirement. “They took it down for repairs,” a voice beside my suddenly said. I’m kind of embarrassed to admit this, but the truth is, I jumped about a mile. I’d been so mesmerized by the sight of that column extending upward into space, supporting empty air, that I’d totally lost track of all my soon-to-be-fellow students rushing by me. To this day, I can’t quite explain the fascination. But I’ve promised to tell you the 100 percent truth, which means I’ve got to include even the parts which make me appear less than impressive. “Huh?” Yes, all right, I know. Nowhere even near the list of incredibly clever replies. “They took it down for repairs,” the voice said again. “Took it down,” I echoed. By this time, I knew I was well on my way to breaking my own blending-in rule, big time. Sounding like a total idiot can generally be considered a foolproof method of getting yourself noticed. “The car that’s usually up there.” The guy--it was a guy; I’d calmed down enough to realize that--said. I snuck a quick glance at him out of the corner of my eye. First fleeting impression: tall and blond. The kind of muscular-yet-lanky build I’ve always been a sucker for. Faded jeans. Letterman jacket with just about every sport there was represented on it. Gotcha! I thought. BMOC. Big Man on Campus. This made me feel a little better for a couple of reasons. The first was that it showed my skills hadn’t abandoned me completely after all. I could still identify the players pretty much on sight. The second was that in my vast, though admittedly from-a-distance, experience of them, BMOCs have short attention spans for anyone less BOC than they are. Disconcerting and intense as it was at the moment, I could nevertheless take comfort in the fact that this guy’s unexpected and unnatural interest in me was also unlikely to last very long. “An old Chevy, I think,” he was going on now. “It’s supposed to be back soon, though. Not really the same without it, is it?” He actually sounded genuinely mournful. I was surprised to find myself battling back a quick, involuntary smile. He did seem to be more interesting than your average, run-of-the-mill BMOC. I had to give him that. Get a grip, O’Connor, I chastised myself. “Absolutely not,” I said, giving my head a semi-vigorous nod. That ought to move him along, I thought. You may not be aware of this fact, but agreeing with people is often an excellent way of getting them to forget all about you. After basking in the glow of agreement, most people are then perfectly content to go about their business, remembering only the fact that someone agreed and allowing the identity of the person who did the actual agreeing to fade into the background. This technique almost always works. In fact, I’d never known it not to. There was a moment of silence. A silence in which I could feel the BMOC’s eyes upon me. I kept my own eyes fixed on the top of the carless column. But the longer the silence went on, the more strained it became. At least it did on my side. This guy was simply not abiding by the rules. He was supposed to have basked and moved on by now.

Look, sorry to almost take you out. I thought you were his soon-to-be ex, too.” Syn walked over to the couch to get his jacket. “Sure. Whatever, Captain America,” Doug quipped angrily. Syn barked a laugh, putting his coat on. Furi walked over to him, keeping his back to his friend. Wanting to say something, anything to Syn before he left. “You talked to him about me?” Syn didn’t know if he was upset or not about that. He guessed it depended what Furi said. “A couple days back. When I left upset after those college bastards took a cheap shot at me.” Furi huffed. “I was pissed, okay. I didn’t know what you wanted from me. I thought it was just–” Syn moved in close, looking directly at him. “Just what? That you thought I only wanted to play around and experiment with you? Is that what you think?" “Not after what just happened tonight, no. But at that time, I thought so, yes. I only called Doug for a little comfort.” Furi’s voice was deep and raspy, his tight body pressed up close against Syn's. “I’m sure he comforts you damn good, too,” Syn hissed before he could think better of blurting that out. Wow. Really? "It’s not like that. Doug is my friend.” “A friend who just happened to come by after one in the morning and bust through the door to get to you.” “Stop cutting me off. Doug is straight and not my type even if he weren't. I don’t do jealousy, Syn. So knock it off.” Furi leaned in and brushed Syn’s neck with his lips. “Well, he pops up and it’s late as fuck, so what am I to think?” Syn whispered. “Hey, I’m not gonna fuck around with you if I’m already fucking around with someone else. I’m not that type of guy.” Furi moaned in Syn’s ear when he buried his thick palm in Furi's hair, soothingly massaging his scalp. Syn’s deep whisky-rough voice penetrated his brain. “I’m sorry. I’m just all screwed up right now; with you and me, what happened tonight. I just really wish we hadn’t been interrupted.” “Me too.” Syn wrapped his arms around Furi’s narrow waist. “I want to spend more time with you. I need to spend more time with you.” “We will.” “Why do you look upset?" Syn asked. “I’m nervous about the call you just got.” Furi released a shaky breath. “It’s okay. We’ll catch this person soon.” Syn held Furi’s hand, making his way to the door. “Yeah. Sounds like someone is after Illustra’s entertainers,” Doug piped up from his position on the arm of the couch. “My team is good. We’ll catch 'em.” Syn turned to Doug, “I’ll need you to come back to the precinct first thing tomorrow.” “Why?” the man asked with an exaggerated huff. “Because I said so. You were at Illustra not long ago, right?” Syn pulled out his keys while talking, not letting Doug answer. “That means the murder may’ve happened while you were there. So, like I said, I’ll need you to come back in the morning. For now. Stay here with Furi.” Syn took Furi by the shoulders, turning him to face him. “Any shit comes up, you call me on my cell.” Syn handed Furi a card from his inside jacket pocket. “If you have any problems; and I mean any at all, you call me immediately. I’m going to have the beat officer for this area do regular drive-bys to check for activity. Especially since your door is broken now.” Syn glared in Doug’s direction. Furi nodded his head. “Okay.” “I mean it.” Syn smiled and kissed Furi’s cheek like a perfect gentlemen. He leaned in and inhaled his hair one more time, whispering into it, causing Furi to quiver. “Call me later.” Furi nodded again. “Sure thing, Sergeant.

Before we continue, let’s stop for a second and celebrate. Congratulations! You just learned exactly how to set yourself free from feeling trapped in emotions you don’t want to feel anymore and a reality that you want to change. You found the key to the jail cell. That key is your fear. Having that key in your hand now makes it possible for you to reprogram your mind to consciously create experiences that you want more of and to stop unconsciously manifesting past, painful patterns that you don’t want more of. It’s Conversation Time With Your Mind Now, it’s time to sit down and draft a letter to your mind. Here are the basic ideas you may want to explain in your letter: •    Tell your mind that you understand exactly why you’ve been feeling bad. Mind, I know I’ve been feeling bad because I have the following limiting beliefs. [List your limiting beliefs that you discovered] •   Tell your mind that you know why it constantly gives you the worst-case scenario thoughts and visions. Mind, I know that you help me remember these limiting beliefs by showing me visions and giving me thoughts of the worst-case scenario such as: [List worst-case scenario thoughts and visions] •    Tell your mind that you know that it’s been trying to protect you from a fearful thought coming true. Mind, I know you show me the worst-case scenario visions and thoughts because you want to protect me from: [name fearful thoughts] •    Explain to your mind that its protection may have kept you safe in the past, but now you want to change the way it protects you. Mind, I know that believing [name limiting thoughts] helped protect me in the past. Heck, those beliefs got me to this present moment where I’m ready to reclaim my gift as the co-creator of my reality. I thank you so much for every last thought and vision that you gave me in the past. They have been necessary. You did your job absolutely perfectly and I couldn’t imagine having a better mind than you. •    Explain what you want your mind to show you instead of the worst-case scenario thoughts and visions, effective immediately. Mind, I want to change the way we work together. I want to experience something different. To be able to experience something different, I need your help. This is what I need you to do. You know those worst-case scenario thoughts and visions that you give me all the time? I want you to switch those for thoughts and visions of me achieving the following: [list conscious manifestations]. I want you to show me the best-case scenario for those situations I just listed. Show me exactly what it looks like to live that life and experience the magic of those things I want to manifest. Those manifestations that I want to create are subject to change. If they do change, you will be the first to be notified so that we can create them together. This is a two-man operation and I need you. You’re so powerful and we’re

Being a Helper It is not good for the man to be alone. I will make a helper suitable for him. —GENESIS 2:18     One of the joys of being an older woman is helping teach the younger women how to be helpers for their husbands. Daughters and daughters-in-law need to hear your wisdom when it comes to marriage. Sharing your experience becomes a great reward of your station in life. When I make this suggestion to a group, many women who have adult children will quietly comment that they don’t have anything to teach anyone else. In fact, they are intimidated by the next generation and feel insecure about their experience. This is the perfect reason to begin mentoring another woman. You’ll both discover the depth and breadth of your wisdom as wives and mothers. As a mature adult, you can be the one who encourages your daughters and daughters-in-law in how to be helpers to their mates, one of the great principles of marriage. What a difference it would make if more women would uphold their husbands as they attempt to rise above the pull of the world and toward God’s purposes. You can be the facilitator who will help women to understand and implement Paul’s teaching in Titus 2:3-5: “Teach the older women to be reverent in the way they live…. Then they can train the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God.” As a grandparent, the easiest way to teach is by example. Often married children are not eager to ask their parents about marriage, but they cannot deny your living and modeling Scripture. Be available to help when it is requested. We must be sensitive that we don’t barge unannounced into their lives, but be prepared when the time comes. Prayer: Father God, as a mature woman of God, I want to be used to encourage other women how to be makers of their homes. Give me the perfect timing to be available. In the meantime I will demonstrate Your Word by my life. Amen.  

In Zen there are fortunately none of those marvellously incomprehensible words as in Indian cults. Neither does Zen play about with complicated Hatha-yoha techniques which delude the physiologically thinking European with the false hope that the spirit can e obtained by sitting and by breathing. On the contrary, Zen demands intelligence and will power, as do all the greater things which desire to become real. Personal experience is everything in Zen. To get the clearest and most efficient understanding of a thing, it must be experienced personally. In the working of the Eastern mind there is something calm, quiet, silent, undisturbable, which appears as if always looking into eternity. The spirit of Buddhism has left its highly metaphysical superstructure in order to become a practical discipline of life. The result is Zen. In Zen are found systematized, or rather crystallized, all the philosophy, religion and life itself of the Far-Eastern people, especially of the Japanese. If I am asked, then, what Zen teaches, I would answer, Zen teaches nothing. Whatever teachings there are in Zen, they come out of one's own mind. We teach ourselves; Zen merely points the way. This getting into the real nature of one's own mind or soul is the fundamental object of Zen Buddhism. The truth is, Zen is extremely elusive as far as its outward aspects are concerned. Unless you devote some years of earnest study to the understanding of its primary principles, it is not to be expected that you will begin to have a fair grasp of Zen. Anything that has the semblance of an external authority is rejected by Zen. Absolute faith is placed in a man's own inner being. For whatever authority there is in Zen, all comes from within. When Zen is thoroughly understood, absolute peace of mind is attained and a man lives as he ought to live. What more may we hope? What makes Zen unique as it is practiced in Japan is its systematic training of the mind. The great truth of Zen is possessed by everybody. Look into your own being and seek it not through others. The question: How can one always be with Buddha? called forth the following answer from a master: Have no stirrings in your mind, be perfectly serene toward the objective world. To remain thus all the time in absolute emptiness and calmness is the way to be with the Buddha. Zen thinks we are too much of slaves to words and logic. A quiet, self-confident and trustful existence of your own - this is the truth of Zen. The desire to possess is considered by Buddhism to be one of the worst passions with which mortals are apt to be obsessed. What in fact causes so much misery in the world is the universal impulse of acquisition.

Ultimately, there appears to be no clear way out of the loop of is-ought without smuggling in an ought-assumption or claim about how reality should be. In the end, perhaps the solution to the problems of fairness, luck, and morality is somewhat less about finding perfect fairness or objective right and wrong and more about moving forth with an effort of understanding, forgiveness, and compassion for the absurdity of it all. Perhaps the solution is a sort of compassion for everyone and everything—for those who appear to us to be good and for those who appear to us to be bad, throughout history, throughout the globe, and into the future. Again, this does not mean complacency and total tolerance. One can punish, fight, or resist someone or something that they believe is wrong while still having compassion for the other’s situation. In truth, none of us chose to be born into this world as who and what we are; none of us set up the rules; none of us ever really had a say. But we are all here now. And over the course of human history, compassion appears to be one of the through lines, if not the only through line, that has saved us—one that forges positive change and allows us to forgive ourselves not just for the mistakes we’ve made but for those that we will undoubtedly continue to make in the future. In the words of the German pessimist philosopher Arthur Schopenhauer: Boundless compassion for all living beings is the surest and most certain guarantee of pure moral conduct, and needs no casuistry. Whoever is filled with it will assuredly injure no one, do harm to no one, encroach on no man’s rights; he will rather have regard for every one, forgive every one, help every one as far as he can, and all his actions will bear the stamp of justice and loving-kindness.

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Any interest in Yoga, in miracles or psychic powers, not based on that humbleness of the soul which is the beginning and the end of all true spiritual light and love is at its best something of scientific interest, and at its worst it is that pride and desire for power which are the surest signs of spiritual darkness. Let us take an interesting psychological experiment: thought-transmission or thought-reading [.......] The person in deep sleep reads accurately what is written, and when the same experiment is repeated with success several times with different words and numbers not the slightest doubt is left in the mind of the operator that thought-transmission, or thought-reading, is a fact. And when he hears long arguments to the contrary by those who of course have not practised the experiment he cannot but smile. Well, what does the experiment prove? Only that, to quote Hamlet again, There are more things in heaven and earth, Horatio, Than are dreamt of in your philosophy. But supposing that after this experiment we could attain all the psychic powers promised in Yoga, does this mean that we have advanced a single step on the spiritual path? Of course not. We have learnt something of amazing psychological interest; but we have not advanced on the path of love. We may even have gone backwards if the slightest pride or self-satisfaction has infected our mind. Those who rely on physical miracles to prove the truth of spiritual things forget the ever-present miracle of the universe and of our own lives. The lover of the physical miracle is in fact a materialist: instead of making material things spiritual, as the poet or the spiritual man does, he simply makes spiritual things material, and this is the source of all idolatry and superstition. Leaving aside the question that matter and spirit may simply be 'different modes, or degrees in perfection, of a common substractum ', as Coleridge says, and the Upanishads suggest, there is the far greater question that in everything spiritual there is an element of beauty which is truth, and which we find in faith, but which is lacking in fanaticism and superstition.

The monotheistic revolution of biblical Israel was a continuing and disquieting one. It left little margin for neat and confident views about God, the created world, history, and man as political animal or moral agent, for it repeatedly had to make sense of the intersection of incompatibles—the relative and the absolute, human imperfection and divine perfection, the brawling chaos of historical experience and God’s promise to fulfill a design in history. The biblical outlook is informed, I think, by a sense of stubborn contradiction, of a profound and ineradicable untidiness in the nature of things, and it is toward the compression of such a sense of moral and historical reality that the composite artistry of the Bible is directed.

Hand that stretched - Continued....... The river that flows no more, the hand that is tired of stretching forever, And then life would experience nothing exciting and nothing newer, Since the river would end its journey, as the hand would stretch no more, It is then everything may appear to be like before, but then there will be no one left to settle life’s daily score, So, I have not tossed anything into the stretched hand of this man, Because I know he is neither a beggar nor a destitute, he is life dressed as a man, Trying to understand who acts how, what happens to human emotions now, casting them in the crucible of endless strifes, Forcing them to walk on the edges of sharp knives, and making them battle against their own lives, Whereas in reality it plays this out at its own will, creating situations that save and many that kill, For life is like a river endlessly trying to perfect the human desires and human will, Without knowing one true aspect of human life, that life which represents everything, Will never understand, because human mind and heart are unlike anything; like it there is nothing, So the man may keep stretching his hand and people may offer him different glances, But I know just like few others, that it is life perfecting what it calls “chances!” For it does not like to be blamed for human pain or misery, Then it would evolve into its guilt, becoming the graveyard of its acts so unsavory, So it has invented a perfect cliche called chance and fate, To evade cosmic prosecution of its actually diabolic actions and its rotten state, But the pain of the stretched hand will one day become its cause of doom, I can already see the clouds of change, and clouds of grotesque gloom that over it already loom!

As with most things in our experience the nub of the issue involves the cross. We need to be clear not just about Christ’s death but about our own also. First, we have to accept the fact that only Jesus can take away the guilt of our sin. Then we have to be clear that Jesus died for us not merely to reconcile us to the Father but to transform us into his likeness. As soon as we understand this, we realize that the height of Christian experience is not the forgiveness of our sins—though that is the indispensable “door” that Jesus speaks about (cf. John 10, Rev. 3). To be properly human we need first to accept this unique salvation and to hold onto it throughout our lives, for it is the rock upon which all else rests. But what follows is equally important. Jesus says, “You therefore must be perfect, as your heavenly Father is perfect” (Matt. 5:48). Paul says, Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us (Eph. 5:1–2). God welcomes us into his family not to provide us with rest and relaxation, but in order to change us into his likeness. Not that the rest isn’t real, as Isaiah makes clear: “in repentance and rest is your salvation” (Isa. 30:15, NIV). We never work for our salvation the way man-made religions require. But alongside the rest comes our repentance. We commit ourselves to undergo, at God’s hand, a process of gradual transformation, of continual repentance, of laying aside what is un-human so as to become properly human. On one hand this means becoming like Jesus in positive virtues, on the other it means being willing to die with him and to imitate his sufferings. He was kind, just, patient, generous, merciful, and all the rest. He was prepared to go to the cross. We have to become like that too, though always conscious of our shortcomings.

That beautiful faith in human nature and in freedom which had made delicate the dry air of John Stuart Mill; that robust, romantic sense of justice which had redeemed even the injustices of Macaulay—all that seemed slowly and sadly to be drying up. Under the shock of Darwinism all that was good in the Victorian rationalism shook and dissolved like dust. All that was bad in it abode and clung like clay. The magnificent emancipation evaporated; the mean calculation remained. One could still calculate in clear statistical tables, how many men lived, how many men died. One must not ask how they lived; for that is politics. One must not ask how they died; for that is religion. And religion and politics were ruled out of all the Later Victorian debating clubs; even including the debating club at Westminster. What third thing they were discussing, which was neither religion nor politics, I do not know. I have tried the experiment of reading solidly through a vast number of their records and reviews and discussions; and still I do not know. The only third thing I can think of to balance religion and politics is art; and no one well acquainted with the debates at St. Stephen's will imagine that the art of extreme eloquence was the cause of the confusion. None will maintain that our political masters are removed from us by an infinite artistic superiority in the choice of words. The politicians know nothing of politics, which is their own affair: they know nothing of religion, which is certainly not their affair: it may legitimately be said that they have to do with nothing; they have reached that low and last level where a man knows as little about his own claim, as he does about his enemies'. In any case there can be no doubt about the effect of this particular situation on the problem of ethics and science. The duty of dragging truth out by the tail or the hind leg or any other corner one can possibly get hold of, a perfectly sound duty in itself, had somehow come into collision with the older and larger duty of knowing something about the organism and ends of a creature; or, in the everyday phrase, being able to make head or tail of it. This paradox pursued and tormented the Victorians. They could not or would not see that humanity repels or welcomes the railway-train, simply according to what people come by it. They could not see that one welcomes or smashes the telephone, according to what words one hears in it. They really seem to have felt that the train could be a substitute for its own passengers; or the telephone a substitute for its own voice.

For it is a fact that man can be profoundly out of step with his times. A man may have been born in a city famous for its idiosyncratic culture and yet, the very habits, fashions, and ideas that exalt that city in the eyes of the world may make no sense to him at all. As he proceeds through life, he looks about in a state of confusion, understanding neither the inclinations nor the aspirations of his peers. For such a fellow, forget any chance of romance or professional success; those are the provenance of men in step with their times. Instead, for this fellow the options will be to bray like a mule or find what solace he can from overlooked volumes discovered in overlooked bookshops. And when his roommate stumbles home at two in the morning, he has little choice but to listen in silent mystification as he is recounted the latest dramas from the city’s salons. But events can unfold in such a manner that overnight the man out of step finds himself in the right place at the right time. The fashions and attitudes that had seemed so alien to him are suddenly swept aside and supplanted by fashions and attitudes in perfect sympathy with his deepest sentiments. Then, like a lone sailor adrift for years on alien seas, he wakes one night to discover familiar constellations overhead. And when this occurs - this extraordinary realignment of the stars - the man so long out of step with his times experiences a supreme lucidity. Suddenly all that has passed comes into focus as a necessary course of events, and all that promises to unfold has the clearest rhyme and reason.

There is no old age like anxiety,” said one of the monks I met in India. “And there is no freedom from old age like the freedom from anxiety.” In desperate love, we always invent the characters of our partners, demanding that they be what we need of them, and then feeling devastated when they refuse to perform the role we created in the first place. Generally speaking, though, Americans have an inability to relax into sheer pleasure. Ours is an entertainment-seeking nation, but not necessarily a pleasure-seeking one. Americans spend billions to keep themselves amused with everything from porn to theme parks to wars, but that’s not exactly the same thing as quiet enjoyment. The beauty of doing nothing is the goal of all your work, the final accomplishment for which you are most highly congratulated. The more exquisitely and delightfully you can do nothing, the higher your life’s achievement. You don’t necessarily need to be rich in order to experience this, either. I am having a relationship with this pizza, almost an affair. Without seeing Sicily one cannot get a clear idea of what Italy is. “No town can live peacefully, whatever its laws,” Plato wrote, “when its citizens…do nothing but feast and drink and tire themselves out in the cares of love.” In a world of disorder and disaster and fraud, sometimes only beauty can be trusted. Only artistic excellence is incorruptible. Pleasure cannot be bargained down. And sometimes the meal is the only currency that is real. The idea that the appreciation of pleasure can be an anchor of one’s humanity. You should never give yourself a chance to fall apart because, when you do, it becomes a tendency and it happens over and over again. You must practice staying strong, instead. People think a soul mate is your perfect fit, and that’s what everyone wants. But a true soul mate is a mirror, the person who shows you everything that’s holding you back, the person who brings you to your own attention so you can change your life. A true soul mate is probably the most important person you’ll ever meet, because they tear down your walls and smack you awake. But to live with a soul mate forever? Nah. Too painful. Soul mates, they come into your life just to reveal another layer of yourself to you, and then they leave. They break your heart open so new light could get in, make you so desperate and out of control that you had to transform your life. The Zen masters always say that you cannot see your reflection in running water, only in still water. Your treasure—your perfection—is within you already. But to claim it, you must leave the busy commotion of the mind and abandon the desires of the ego and enter into the silence of the heart. Balinese families are always allowed to eat their own donations to the gods, since the offering is more metaphysical than literal. The way the Balinese see it, God takes what belongs to God—the gesture—while man takes what belongs to man—the food itself.) To meditate, only you must smile. Smile with face, smile with mind, and good energy will come to you and clean away dirty energy. Even smile in your liver. Practice tonight at hotel. Not to hurry, not to try too hard. Too serious, you make you sick. You can calling the good energy with a smile. The word paradise, by the way, which comes to us from the Persian, means literally “a walled garden.” The four virtues a person needs in order to be safe and happy in life: intelligence, friendship, strength and (I love this one) poetry. Happiness is the consequence of personal effort. You fight for it, strive for it, insist upon it, and sometimes even travel around the world looking for it. Once you have achieved a state of happiness, you must never become lax about maintaining it, you must make a mighty effort to keep swimming upward into that happiness forever, to stay afloat on top of it.

March 17 Yet man is born to trouble as surely as sparks fly upward. (Job 5:7) NO SURPRISE. Sparks fly upward from a fire naturally, so human suffering is inevitable. God told us so in Genesis 3:17–19, so we should not be shocked at suffering. Modern Western people are more traumatized by it than others. We have too much faith in our technology and our democratic institutions, and we are conditioned by our secular, materialistic culture to seek most of our happiness in fragile things like good looks, wealth, and pleasure. It is wise, however, to be ready for suffering. Often most of the painful emotions people experience during adversity are actually the shock and surprise that they are suffering at all. Even many Christians believe that God won’t let really bad things happen to them. But Jesus himself disproves that. If God allowed a perfect man to suffer terribly for a greater, wonderful good, why should we think that might not happen to us? “Dear friends, do not be surprised at the fiery ordeal . . . as though something strange were happening to you” (1 Peter 4:12). How can you have fellowship with Jesus in your suffering? Prayer: Lord, as I read about your life in the gospels, I see you experiencing pain and rejection on every page. Yet somehow I assume that I deserve a better life than you! My heart’s foolishness is so deep when it comes to suffering. Make me ready for it. Amen.

5. The most important sort of union that obtains among things, pragmatically speaking, is their GENERIC UNITY. Things exist in kinds, there are many specimens in each kind, and what the 'kind' implies for one specimen, it implies also for every other specimen of that kind. We can easily conceive that every fact in the world might be singular, that is, unlike any other fact and sole of its kind. In such a world of singulars our logic would be useless, for logic works by predicating of the single instance what is true of all its kind. With no two things alike in the world, we should be unable to reason from our past experiences to our future ones. The existence of so much generic unity in things is thus perhaps the most momentous pragmatic specification of what it may mean to say 'the world is One.' ABSOLUTE generic unity would obtain if there were one summum genus under which all things without exception could be eventually subsumed. 'Beings,' 'thinkables,' 'experiences,' would be candidates for this position. Whether the alternatives expressed by such words have any pragmatic significance or not, is another question which I prefer to leave unsettled just now. 6. Another specification of what the phrase 'the world is One' may mean is UNITY OF PURPOSE. An enormous number of things in the world subserve a common purpose. All the man-made systems, administrative, industrial, military, or what not, exist each for its controlling purpose. Every living being pursues its own peculiar purposes. They co-operate, according to the degree of their development, in collective or tribal purposes, larger ends thus enveloping lesser ones, until an absolutely single, final and climacteric purpose subserved by all things without exception might conceivably be reached. It is needless to say that the appearances conflict with such a view. Any resultant, as I said in my third lecture, MAY have been purposed in advance, but none of the results we actually know in is world have in point of fact been purposed in advance in all their details. Men and nations start with a vague notion of being rich, or great, or good. Each step they make brings unforeseen chances into sight, and shuts out older vistas, and the specifications of the general purpose have to be daily changed. What is reached in the end may be better or worse than what was proposed, but it is always more complex and different. Our different purposes also are at war with each other. Where one can't crush the other out, they compromise; and the result is again different from what anyone distinctly proposed beforehand. Vaguely and generally, much of what was purposed may be gained; but everything makes strongly for the view that our world is incompletely unified teleologically and is still trying to get its unification better organized. Whoever claims ABSOLUTE teleological unity, saying that there is one purpose that every detail of the universe subserves, dogmatizes at his own risk. Theologians who dogmalize thus find it more and more impossible, as our acquaintance with the warring interests of the world's parts grows more concrete, to imagine what the one climacteric purpose may possibly be like. We see indeed that certain evils minister to ulterior goods, that the bitter makes the cocktail better, and that a bit of danger or hardship puts us agreeably to our trumps. We can vaguely generalize this into the doctrine that all the evil in the universe is but instrumental to its greater perfection. But the scale of the evil actually in sight defies all human tolerance; and transcendental idealism, in the pages of a Bradley or a Royce, brings us no farther than the book of Job did—God's ways are not our ways, so let us put our hands upon our mouth. A God who can relish such superfluities of horror is no God for human beings to appeal to. His animal spirits are too high. In other words the 'Absolute' with his one purpose, is not the man-like God of common people.

Is there not in every human soul, was there not in the soul of Jean Valjean in particular, a first spark, a divine element, incorruptible in this world, immortal in the other, which good can develop, fan, ignite, and make to glow with splendor, and which evil can never wholly extinguish? Grave and obscure questions, to the last of which every physiologist would probably have responded no, and that without hesitation, had he beheld at Toulon, during the hours of repose, which were for Jean Valjean hours of revery, this gloomy galley-slave, seated with folded arms upon the bar of some capstan, with the end of his chain thrust into his pocket to prevent its dragging, serious, silent, and thoughtful, a pariah of the laws which regarded the man with wrath, condemned by civilization, and regarding heaven with severity. Certainly,—and we make no attempt to dissimulate the fact,— the observing physiologist would have beheld an ir- Free eBooks at Planet eBook.com 159 remediable misery; he would, perchance, have pitied this sick man, of the law’s making; but he would not have even essayed any treatment; he would have turned aside his gaze from the caverns of which he would have caught a glimpse within this soul, and, like Dante at the portals of hell, he would have effaced from this existence the word which the finger of God has, nevertheless, inscribed upon the brow of every man,—hope. Was this state of his soul, which we have attempted to analyze, as perfectly clear to Jean Valjean as we have tried to render it for those who read us? Did Jean Valjean distinctly perceive, after their formation, and had he seen distinctly during the process of their formation, all the elements of which his moral misery was composed? Had this rough and unlettered man gathered a perfectly clear perception of the succession of ideas through which he had, by degrees, mounted and descended to the lugubrious aspects which had, for so many years, formed the inner horizon of his spirit? Was he conscious of all that passed within him, and of all that was working there? That is something which we do not presume to state; it is something which we do not even believe. There was too much ignorance in Jean Valjean, even after his misfortune, to prevent much vagueness from still lingering there. At times he did not rightly know himself what he felt. Jean Valjean was in the shadows; he suffered in the shadows; he hated in the shadows; one might have said that he hated in advance of himself. He dwelt habitually in this shadow, feeling his way like a blind man and a dreamer. Only, at intervals, there suddenly came 160 Les Miserables to him, from without and from within, an access of wrath, a surcharge of suffering, a livid and rapid flash which illuminated his whole soul, and caused to appear abruptly all around him, in front, behind, amid the gleams of a frightful light, the hideous precipices and the sombre perspective of his destiny. The flash passed, the night closed in again; and where was he? He no longer knew. The peculiarity of pains of this nature, in which that which is pitiless—that is to say, that which is brutalizing—predominates, is to transform a man, little by little, by a sort of stupid transfiguration, into a wild beast; sometimes into a ferocious beast. Jean Valjean’s successive and obstinate attempts at escape would alone suffice to prove this strange working of the law upon the human soul. Jean Valjean would have renewed these attempts, utterly useless and foolish as they were, as often as the opportunity had presented itself, without reflecting for an instant on the result, nor on the experiences which he had already gone through. He escaped impetuously, like the wolf who finds his cage open. Instinct said to him, ‘Flee!’ Reason would have said, ‘Remain!’ But in the presence of so violent a temptation, reason vanished;

There is a real correspondence between biological and psychological masculinity and femininity on the one hand, and spiritual masculinity and femininity on the other. What one must bear in mind is that the Bodhisattva combines both. This may seem strange, but the Bodhisattva can be described as being psychologically and spiritually bisexual, integrating the masculine and the feminine at every level of his or her psychological and spiritual experience. This is reflected in Buddhist iconography. With some representations of Buddhas and Bodhisattvas it is hard to discern whether the figure is masculine or feminine. This iconographical convention reflects the psychological and spiritual bisexuality of the Bodhisattva, and indeed of any spiritually developed person. The idea, or even ideal, of psychological and spiritual bisexuality is unfamiliar to us in the West today, but it was known to the ancient Gnostics, one of the heretical sects of early Christianity. The teaching was quickly stamped out by the Church, but an interesting passage has been preserved in a work known as the Gospel of Thomas, which was discovered in Egypt as recently as 1945. It isn’t an orthodox Christian work, but it consists of 112 sayings attributed to Jesus after his resurrection. In the twenty-third of these sayings, Jesus is represented as saying: 'When you make the two one, and make the inside like the outside, and the outside like the inside, and the upperside like the underside, and (in such a way) that you make the man (with) the woman a single one, in order that the man is not the man and the woman is not the woman; when you make eyes in place of an eye, and a hand in place of a hand, and a foot in place of a foot, an image in place of an image; then you will go into the Kingdom.' This is not the sort of teaching one normally encounters in church, but it is obviously of profound significance. In the context of Buddhism the idea or concept, and even the practice, of spiritual bisexuality features most graphically in the Tantra, where it is represented not just by the androgynous appearance of the Bodhisattva, but by the symbol of sexual union. Here, ksanti, the feminine aspect of the spiritual life, becomes transcendental wisdom, while energy, the masculine aspect, becomes fully realized as compassion. Thus in Tantric Buddhist art one encounters representations of a mythical form of the Buddha in sexual union with a figure who is sometimes described as the female counterpart to his own masculine form. These images are called yab-yum, yab meaning ‘father’ and yum meaning ‘mother’. They are sometimes regarded in the West as being obscene or even blasphemous, but in Tibet such symbolism is regarded as extremely sacred. It has nothing to do with sexuality in the ordinary sense; it is a representation of the highest consummation, the perfect balance, of ‘femininity’ and ‘masculinity’, wisdom and compassion. Although there are two figures, there are not two persons. There is only one person, one Enlightened person, within whom are united reason and emotion, wisdom and compassion.

It proves nothing against inspiration, as some have asserted, that the writers of the Bible have each a different style. Isaiah does not write like Jeremiah, and Paul does not write like John. This is perfectly true,—and yet the works of these men are not a whit less equally inspired. The waters of the sea have many different shades. In one place they look blue, and in another green. And yet the difference is owing to the depth or shallowness of the part we see, or to the nature of the bottom. The water in every case is the same salt sea.—The breath of a man may produce different sounds, according to the character of the instrument on which he plays. The flute, the pipe, and the trumpet, have each their peculiar note. And yet the breath that calls forth the notes, is in each case one and the same.—The light of the planets we see in heaven is very various. Mars, and Saturn, and Jupiter, have each a peculiar colour. And yet we know that the light of the sun, which each planet reflects, is in each case one and the same. Just in the same way the books of the Old and New Testaments are all inspired truth, and yet the aspect of that truth varies according to the mind through which the Holy Ghost makes it flow. The handwriting and style of the writers differ enough to prove that each had a distinct individual being; but the Divine Guide who dictates and directs the whole is always one. All is alike inspired. Every chapter, and verse, and word, is from God.

Guys, I’m not in labor. I just moved too quickly, OK?’’ Aisling said. ‘‘Take your hands off her,’’ Drake said in a low voice that sounded very much like a growl. Jim sucked in its breath, sitting up to watch. ‘‘I’m not hurting her,’’ Gabriel answered, bending over her belly as he continued to gently prod her. ‘‘I’m simply trying to ascertain if she’s in labor or not. Aisling, is the pain sharp or dull?’’ The door opened, and Gabriel’s two bodyguards, Tipene and Maata, entered. Behind them came one of Drake’s men, a thick-necked, redheaded man named István. The latter picked up on Gabriel’s question. ‘‘Aisling is in pain? She is having the baby?’’ ‘‘I should examine you more fully,’’ Gabriel said, smiling at Aisling as he took her hand. ‘‘Do not worry, Aisling. I have delivered many dragons over the centuries. My mother is a very good midwifeand has taught me well.’’ Drake snatched up her other hand. ‘‘You will not examine my mate any further! We have an excellent green-dragon midwife who is attending her. Now, get away from her before I have you removed!’’ Aisling looked perfectly fine to me. She rolled her eyes, casting a pleading look skyward. I might not have experience in this area, but it was clear to me that she was not in labor. I shot a glare at Gabriel, grinding my teeth just a little at the stupidity of what was normally such a bright man, my fingers itching to pry his hand from Aisling’s. ‘‘I will tell you once more—remove your hands from her!’’ Drake’s voice got even more menacing. ‘‘Gabriel, I think she would know if she was in labor,’’ I said, nudging the dragon of mydreams a bit more forcefully. ‘‘A voice of reason at last,’’ Aisling said, giving me a smile. ‘‘Guys, I’m not—’’ István turned in the doorway and bellowed out of it. ‘‘Pál! Call the midwife! Aisling is in labor! I will call Nora and Rene. They wish to be here, yes? Should I boil water?’’ He evidently asked the last bit of Maata, who, as the female member of Gabriel’s attendants, was obviously expected to know the answer. Maata looked surprised. ‘‘Would it make you feel better to boil water?’’ she asked. István nodded his head vigorously. ‘‘It is done, is it not? The boiling of water? It is important. I saw it in a movie.’’ ‘‘Then, by all means, boil water,’’ she answered. István nodded again, announced to the room in general, ‘‘I boil water!’’ and rushed out to suit action to word. Pál, the second of Drake’s two redheaded bodyguards, slammed into István as he was leaving, scattering apologies as he dashed into the room, a cell phone in his hand. ‘‘The midwife’s phone is busy!’’ he said, offering the phone to Drake as proof. ‘‘Oh, man, if there’s going to be baby juice and blood and guck, I’m getting out of here,’’ Jim said, sidling around the clutch of people that surrounded Aisling. ‘‘I’m going to Amelie’s to be with Cecile. Someone tell me when it’s all over.’’ ‘‘Hello, can anyone hear me? I’m not in labor!’’ Aisling said. ‘‘What should I do?’’ Pál asked Drake, shaking the phone at him. ‘‘It is busy! Busy! How can it be busy?’’ A little wisp of smoke escaped Drake’s nose as he glared at the phone. ‘‘It should not be busy. Go fetch her. There is no business she can have as important as this.’’ Pál didn’t stop to answer; he just bolted from the room. ‘‘Oh, for the love of Pete! I’m not in pain! And unless dragons have some sort ofpainless labor, a notion your mother vehemently says is false, then I’m not having the baby,’’ Aisling said, but was drowned out by Maata asking if Gabriel needed help at the same time Tipene offered to take overmidwife phone duty.

The man who can make you laugh can also make you live, for there is no finer feeling," Sol had said to her one morning. "Why's that?" she inquired, amused. "Because laughter is the strongest feeling of all, stronger than love and passion. Laughter is a form of perfection. We never regret it; we always experience it fully. When it's over, we're always satisfied- we want it to go on but we do not ask for more. Even the memory of laughter is pleasant.

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