Explanation Of Life Quotes

Don't waste your time with explanations: people only hear what they want to hear.

At the end of the day, let there be no excuses, no explanations, no regrets.

Would you tell me, please, which way I ought to go from here?' 'That depends a good deal on where you want to get to,' said the Cat. 'I don't much care where -' said Alice. 'Then it doesn't matter which way you go,' said the Cat. '- so long as I get SOMEWHERE,' Alice added as an explanation. 'Oh, you're sure to do that,' said the Cat, 'if you only walk long enough.

You don't get explanations in real life. You just get moments that are absolutely, utterly, inexplicably odd.

I read somewhere, one, that crying defies scientific explanation. Tears are only meant to lubricate the eyes. There is no real reason for tear glands to overproduce tears at the behest of emotion. I think we cry to release the animal parts of us without losing our humanity. Because inside of me is a beast that snarls, and growls, and strains toward freedom, toward Tobias, and, above all, towards life. And as hard as I try, I cannot kill it.

I believe the simplest explanation is, there is no God. No one created the universe and no one directs our fate. This leads me to a profound realization that there probably is no heaven and no afterlife either. We have this one life to appreciate the grand design of the universe and for that, I am extremely grateful.

If other people do not understand our behavior—so what? Their request that we must only do what they understand is an attempt to dictate to us. If this is being "asocial" or "irrational" in their eyes, so be it. Mostly they resent our freedom and our courage to be ourselves. We owe nobody an explanation or an accounting, as long as our acts do not hurt or infringe on them. How many lives have been ruined by this need to "explain," which usually implies that the explanation be "understood," i.e. approved. Let your deeds be judged, and from your deeds, your real intentions, but know that a free person owes an explanation only to himself—to his reason and his conscience—and to the few who may have a justified claim for explanation.

It was the pure Language of the World. It required no explanation, just as the universe needs none as it travels through endless time. What the boy felt at that moment was that he was in the presence of the only woman in his life, and that, with no need for words, she recognized the same thing. He was more certain of it than of anything in the world. He had been told by his parents and grandparents that he must fall in love and really know a person before becoming committed. But maybe people who felt that way had never learned the universal language. Because, when you know that language, it's easy to understand that someone in the world awaits you, whether it's in the middle of the desert or in some great city. And when two such people encounter each other, and their eyes meet, the past and the future become unimportant. There is only that moment, and the incredible certainty that everything under the sun has been written by one hand only. It is the hand that evokes love, and creates a twin soul for every person in the world. Without such love, one's dreams would have no meaning.

Live your life as an Exclamation rather than an Explanation

Life is an intricate play with actors waiting for an explanation. Each added act confers a new interpretation of the story. ( "Waiting for the pieces to fall into place" )

When people ask me if a god created the universe, I tell them that the question itself makes no sense. Time didn’t exist before the big bang, so there is no time for god to make the universe in. It’s like asking directions to the edge of the earth; The Earth is a sphere; it doesn’t have an edge; so looking for it is a futile exercise. We are each free to believe what we want, and it’s my view that the simplest explanation is; there is no god. No one created our universe,and no one directs our fate. This leads me to a profound realization; There is probably no heaven, and no afterlife either. We have this one life to appreciate the grand design of the universe, and for that I am extremely grateful.

I am a true adorer of life, and if I can't reach as high as the face of it, I plant my kiss somewhere lower down. Those who understand will require no further explanation.

Cheshire Puss,' she began, rather timidly, as she did not at all know whether it would like the name: however, it only grinned a little wider. 'Come, it's pleased so far,' thought Alice, and she went on. 'Would you tell me, please, which way I ought to go from here?' 'That depends a good deal on where you want to get to,' said the Cat. 'I don't much care where—' said Alice. 'Then it doesn't matter which way you go,' said the Cat. '—so long as I get SOMEWHERE,' Alice added as an explanation. 'Oh, you're sure to do that,' said the Cat, 'if you only walk long enough.

The Christian says, 'Creatures are not born with desires unless satisfaction for those desires exists. A baby feels hunger: well, there is such a thing as food. A duckling wants to swim: well, there is such a thing as water. Men feel sexual desire: well, there is such a thing as sex. If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world. If none of my earthly pleasures satisfy it, that does not prove that the universe is a fraud. Probably earthly pleasures were never meant to satisfy it, but only to arouse it, to suggest the real thing. If that is so, I must take care, on the one hand, never to despise, or to be unthankful for, these earthly blessings, and on the other, never to mistake them for the something else of which they are only a kind of copy, or echo, or mirage. I must keep alive in myself the desire for my true country, which I shall not find till after death; I must never let it get snowed under or turned aside; I must make it the main object of life to press on to that country and to help others to do the same.

But some part of him realized, even as he fought to break free from Lupin, that Sirius had never kept him waiting before. . . . Sirius had risked everything, always, to see Harry, to help him. . . . If Sirius was not reappearing out of that archway when Harry was yelling for him as though his life depended on it, the only possible explanation was that he could not come back. . . . That he really was . . .

The universe is a dark forest. Every civilization is an armed hunter stalking through the trees like a ghost, gently pushing aside branches that block the path and trying to tread without sound. Even breathing is done with care. The hunter has to be careful, because everywhere in the forest are stealthy hunters like him. If he finds other life—another hunter, an angel or a demon, a delicate infant or a tottering old man, a fairy or a demigod—there’s only one thing he can do: open fire and eliminate them. In this forest, hell is other people. An eternal threat that any life that exposes its own existence will be swiftly wiped out. This is the picture of cosmic civilization. It’s the explanation for the Fermi Paradox.

I hated waiting. If I had one particular complaint, it was that my life seemed composed entirely of expectation. I expected — an arrival, an explanation, an apology. There had never been one, a fact I could have accepted, were it not true that, just when I had got used to the limits and dimensions of one moment, I was expelled into the next and made to wonder again if any shapes hid in its shadows.

While you can't control your experiences, you can control your explanations.

I recently concluded that there’s no other explanation for how you and I could end up on the same planet, in the same species, in the same century, in the same country, in the same state, in the same town, in the same hallway, in front of the same door for the same reason at the exact same time. If God didn’t believe in me, then I’d have to believe you were just a coincidence. And you being a coincidence in my life is a lot harder for me to fathom than the mere existence of a higher power.

Introverts keep their best stuff inside—that is, until it is ready. And this drives extroverts crazy! The explanation for the introvert’s behavior—and there must be an explanation for this behavior, say the extroverts—is that he or she is antisocial, out of touch, or simply a snob.

She was knowingly punishing herself. That was the only reasonable explanation. There was no use in acting naive. What happened earlier in the day was proof that she was going to give in to his flirtation. It appeared she'd thrown caution to the wind and opened her arms to embrace everything that could go wrong in her life. What's one more problem to add to the pile?

You are a confabulatory creature by nature. You are always explaining to yourself the motivations for your actions and the causes to the effects in your life, and you make them up without realizing it when you don't know the answers. Over time, these explanations become your idea of who you are and your place in the world. They are your self... You are a story you tell yourself.

A word is a lot.

To live on a day-to-day basis is insufficient for human beings; we need to transcend, transport, escape; we need meaning, understanding, and explanation; we need to see over-all patterns in our lives. We need hope, the sense of a future. And we need freedom (or, at least, the illusion of freedom) to get beyond ourselves, whether with telescopes and microscopes and our ever-burgeoning technology, or in states of mind that allow us to travel to other worlds, to rise above our immediate surroundings. We may seek, too, a relaxing of inhibitions that makes it easier to bond with each other, or transports that make our consciousness of time and mortality easier to bear. We seek a holiday from our inner and outer restrictions, a more intense sense of the here and now, the beauty and value of the world we live in.

We are always trying to convert people to a belief in our own explanation of the universe. We think that the more people there are who believe as we do, the more certain it will be that what we believe is the truth. But it doesn't work that way at all.

The aim of science is to seek the simplest explanations of complex facts. We are apt to fall into the error of thinking that the facts are simple because simplicity is the goal of our quest. The guiding motto in the life of every natural philosopher should be, 'Seek simplicity and distrust it.

Every woman wants to be first to someone sometime in her life and that desire is the explanation for many strange things women do.

The only people who can ever put ideas into context are people who don't care; the unbiased and apathetic are usually the wisest dudes in the room. If you want to totally misunderstand why something is supposedly important, find the biggest fan of that particular thing and ask him for an explanation. He will tell you everything that doesn't matter to anyone who isn't him. He will describe paradoxical details and share deeply personal anecdotes, and it will all be autobiography; he will simply be explaining who he is by discussing something completely unrelated to his life.

Fiction that adds up, that suggests a "logical consistency," or an explanation of some kind, is surely second-rate fiction; for the truth of life is its mystery.

I roll my eyes. 'Are you trying to find some sort of reason that I've become such an asshole? The reason is... I'm an asshole. There are some things in life that can't be explained. Period. Assholes are assholes. Rainbows are pretty. Kittens are cute. Chic flicks are sad. It's the way of things, no explanations.

For man to be able to live he must either not see the infinite, or have such an explanation of the meaning of life as will connect the finite with the infinite.

Every surgeon carries within himself a small cemetery, where from time to time he goes to pray – a place of bitterness and regret, where he must look for an explanation for his failures.’ René Leriche, La philosophie de la chirurgie, 1951

Things happen, people change,' is what Amanda said. For her that covered it. You wanted an explanation, and ending that would assign blame and dish up justice. You considered violence and you considered reconciliation . But what you are left with is a premonition of the way your life will fade behind you, like a book you have read too quickly, leaving a dwindling trail of images and emotions, until all you can remember is a name.

Human lives are hard, even those of health and privilege, and don't make much sense. This is the message of the Book of Job: Any snappy explanation of suffering you come up with will be horseshit.

Contrary to your beliefs, I am stronger then what you give me credit for, but the real lesson here is the knowledge to know I don't owe you an explanation to anything.

It's like I am inside this ethereal sphere wherein exists no logic, no reasoning, no typicality, no explanations, no realism, no comparisons, nothing ordinary, and no normalcy. And then if you are to understand me, you have to step into my realm and leave all of those things behind. I'm not typical. I'm not ordinary. And I'm not normal. And I never will be ‎. So I don't see the point of waking up in the morning and wishing to be so.

There has to be new words to explain new worlds.

Our human tragedy is that we are unable to comprehend our experience, it slips through our fingers, we can't hold on to it, and the more time passes, the harder it gets...My father said that the natural world gave us explanations to compensate for the meanings we could not grasp. The slant of the cold sunlight on a winter pine, the music of water, an oar cutting the lake and the flight of birds, the mountains' nobility , the silence of the silence. We are given life but must accept that it is unattainable and rejoice in what can be held in the eye, the memory, the mind.

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

The way of trust is a movement into obscurity, into the undefined, into ambiguity, not into some predetermined, clearly delineated plan for the future. The next step discloses itself only out of a discernment of God acting in the desert of the present moment. The reality of naked trust is the life of the pilgrim who leaves what is nailed down, obvious, and secure, and walks into the unknown without any rational explanation to justify the decision or guarantee the future. Why? Because God has signaled the movement and offered it his presence and his promise.

life requires no future to complete itself nor explanation to justify itself. In this moment it is finished.

There are times when explanations, no matter how reasonable, just don't seem to help.

We're all pieces of the same ever-changing puzzle; some connected for mere seconds, some connected for life, some connected through knowledge, some through belief, some connected through wisdom, some through Love, and some connected with no explanation at all. Yet, as spiritual beings having a human experience, we're all here for the sensations this reality or illusion has to offer. The best anyone can hope for is the right to be able to Live, Learn, Love then Leave. After that, reap the benefits of their own chosen existence in the hereafter by virtue of simply believing in what they believe. As for here, it took me a while but this progression helped me with my life: "I like myself. I Love myself. I am myself.

No, explanation is not needed – only exclamation, a wondering heart, awakened, surprised, feeling the mystery of life each moment. Then, and only then, you know what truth is. And truth liberate

I have no routines or personal history. One day I found out that they were no longer necessary for me and, like drinking, I dropped them. One must have the desire to drop them and then one must proceed harmoniously to chop them off, little by little. If you have no personal history, no explanations are needed; nobody is angry or disillusioned with your acts. And above all no one pins you down with their thoughts. It is best to erase all personal history because that makes us free from the encumbering thoughts of other people. I have, little by little, created a fog around me and my life. And now nobody knows for sure who I am or what I do. Not even I. How can I know who I am, when I am all this?

his heart was afraid. As he looked up at the clouds or down at the precipice, he realised that this woman was the most important thing in his life; that she was the explanation, the sole reason for the existence of those rocks, that sky, that winter. If she were not there with him, it wouldn’t matter if all the angels of heaven came flying down to comfort him – Paradise would make no sense. ‘ I want to tell you that I love you,’ Brida said softly. ‘ Because you’ve shown me the joy of love.’ She felt full, complete, as if the whole landscape were seeping into her soul... and she was sure that, if she took a risk, she would experience love as never before.

we would understand much more about life’s complexities if we applied ourselves to an assiduous study of its contradictions, instead of wasting time on identities and coherences, seeing as these have a duty to provide their own explanations.

Life is too short to waste time complaining Don't waste your time with explanations: people only hear what they want to hear

It was a condensed explanation, but I came to understand him to mean you could stop at, not all, but most of the moments of your life, stop for one heartbeat and, no matter what the state of your head or heart, say This is happiness, because of the simple truth that you were alive to say it.

All of the diagnoses that you deal with - depression, anxiety, ADHD, bipolar illness, post traumatic stress disorder, even psychosis, are significantly rooted in trauma. They are manifestations of trauma. Therefore the diagnoses don't explain anything. The problem in the medical world is that we diagnose somebody and we think that is the explanation. He's behaving that way because he is psychotic. She's behaving that way because she has ADHD. Nobody has ADHD, nobody has psychosis - these are processes within the individual. It's not a thing that you have. This is a process that expresses your life experience. It has meaning in every single case.

Fireflies out on a warm summer's night, seeing the urgent, flashing, yellow-white phosphorescence below them, go crazy with desire; moths cast to the winds an enchantment potion that draws the opposite sex, wings beating hurriedly, from kilometers away; peacocks display a devastating corona of blue and green and the peahens are all aflutter; competing pollen grains extrude tiny tubes that race each other down the female flower's orifice to the waiting egg below; luminescent squid present rhapsodic light shows, altering the pattern, brightness and color radiated from their heads, tentacles, and eyeballs; a tapeworm diligently lays a hundred thousand fertilized eggs in a single day; a great whale rumbles through the ocean depths uttering plaintive cries that are understood hundreds of thousands of kilometers away, where another lonely behemoth is attentively listening; bacteria sidle up to one another and merge; cicadas chorus in a collective serenade of love; honeybee couples soar on matrimonial flights from which only one partner returns; male fish spray their spunk over a slimy clutch of eggs laid by God-knows-who; dogs, out cruising, sniff each other's nether parts, seeking erotic stimuli; flowers exude sultry perfumes and decorate their petals with garish ultraviolet advertisements for passing insects, birds, and bats; and men and women sing, dance, dress, adorn, paint, posture, self-mutilate, demand, coerce, dissemble, plead, succumb, and risk their lives. To say that love makes the world go around is to go too far. The Earth spins because it did so as it was formed and there has been nothing to stop it since. But the nearly maniacal devotion to sex and love by most of the plants, animals, and microbes with which we are familiar is a pervasive and striking aspect of life on Earth. It cries out for explanation. What is all this in aid of? What is the torrent of passion and obsession about? Why will organisms go without sleep, without food, gladly put themselves in mortal danger for sex? ... For more than half the history of life on Earth organisms seem to have done perfectly well without it. What good is sex?... Through 4 billion years of natural selection, instructions have been honed and fine-tuned...sequences of As, Cs, Gs, and Ts, manuals written out in the alphabet of life in competition with other similar manuals published by other firms. The organisms become the means through which the instructions flow and copy themselves, by which new instructions are tried out, on which selection operates. 'The hen,' said Samuel Butler, 'is the egg's way of making another egg.' It is on this level that we must understand what sex is for. ... The sockeye salmon exhaust themselves swimming up the mighty Columbia River to spawn, heroically hurdling cataracts, in a single-minded effort that works to propagate their DNA sequences into future generation. The moment their work is done, they fall to pieces. Scales flake off, fins drop, and soon--often within hours of spawning--they are dead and becoming distinctly aromatic. They've served their purpose. Nature is unsentimental. Death is built in.

Stay close to those who sing, tell stories, and enjoy life, and whose eyes sparkle with happiness. Because happiness is contagious and will always manage to find a solution, whereas logic can find only an explanation for the mistake made.

The doctrine stating signs and wonders are no longer needed because we have the Bible was created by people who hadn’t seen God’s power and needed an explanation to justify their own powerless churches.

I believed my love would be reciprocated because it was pure. But it wasn’t. Reaction to every action? It doesn’t work that way with a human heart. Human mind resembles the quantum world. Always uncertain. Beyond any explanation.

Be brave. Even if you're not, pretend to be. No one can tell the difference. Don't allow the phone to interrupt important moments. It's there for your convenience, not the callers. Don't be afraid to go out on a limb. That's where the fruit is. Don't burn bridges. You'll be surprised how many times you have to cross the same river. Don't forget, a person's greatest emotional need is to feel appreciated. Don't major in minor things. Don't say you don't have enough time. You have exactly the same number of hours per day that were given to Pasteur, Michaelangelo, Mother Teresa, Helen Keller, Leonardo Da Vinci, Thomas Jefferson, and Albert Einstein. Don't spread yourself too thin. Learn to say no politely and quickly. Don't use time or words carelessly. Neither can be retrieved. Don't waste time grieving over past mistakes Learn from them and move on. Every person needs to have their moment in the sun, when they raise their arms in victory, knowing that on this day, at his hour, they were at their very best. Get your priorities straight. No one ever said on his death bed, 'Gee, if I'd only spent more time at the office'. Give people a second chance, but not a third. Judge your success by the degree that you're enjoying peace, health and love. Learn to listen. Opportunity sometimes knocks very softly. Leave everything a little better than you found it. Live your life as an exclamation, not an explanation. Loosen up. Relax. Except for rare life and death matters, nothing is as important as it first seems. Never cut what can be untied. Never overestimate your power to change others. Never underestimate your power to change yourself. Remember that overnight success usually takes about fifteen years. Remember that winners do what losers don't want to do. Seek opportunity, not security. A boat in harbor is safe, but in time its bottom will rot out. Spend less time worrying who's right, more time deciding what's right. Stop blaming others. Take responsibility for every area of your life. Success is getting what you want. Happiness is liking what you get. The importance of winning is not what we get from it, but what we become because of it. When facing a difficult task, act as though it's impossible to fail.

But the truth is far less interesting than any of these explanations. The truth is, I thought I wanted something, but it turns out I didn’t. End of story. I wanted the reward and not the struggle. I wanted the result and not the process. I was in love with not the fight but only the victory. And

Acceptance asks only that you embrace what's true. Strange as it sounds, I don't think you've done that yet.... You're so outraged and surprised this shitty thing happened to you that there's a piece of you that isn't yet convinced it did. You're looking for the explanation, the loophole, the bright twist in the dark tale that reverses its course. Anyone would be. It's the reason I've had to narrate my own stories of injustice about seven thousand times, as if by raging about it once more the story will change and by the end of it I won't still be the woman hanging on the end of the line.

Life has a way of shattering our expectations, of leaving our hopes in pieces without explanation. But when there's love in a family, the fragments left behind from our shattered dreams can always be pulled together again, even if the end result is a mosaic.

A game master or teacher who was primarily concerned with being close enough to the "innermost meaning" would be a very bad teacher. To be candid, I myself, for example, have never in my life said a word to my pupils about the "meaning" of music; if there is one it does not need my explanations. On the other hand I have always made a great point of having my pupils count their eighths and sixteenths nicely. Whatever you become, teacher, scholar, or musician, have respect for the "meaning" but do not imagine that it can be taught.

The contrast with the scans of the eighteen chronic PTSD patients with severe early-life trauma was startling. There was almost no activation of any of the self-sensing areas of the brain: The MPFC, the anterior cingulate, the parietal cortex, and the insula did not light up at all; the only area that showed a slight activation was the posterior cingulate, which is responsible for basic orientation in space. There could be only one explanation for such results: In response to the trauma itself, and in coping with the dread that persisted long afterward, these patients had learned to shut down the brain areas that transmit the visceral feelings and emotions that accompany and define terror. Yet in everyday life, those same brain areas are responsible for registering the entire range of emotions and sensations that form the foundation of our self-awareness, our sense of who we are. What we witnessed here was a tragic adaptation: In an effort to shut off terrifying sensations, they also deadened their capacity to feel fully alive.

Have you ever had a moment where you knew, beyond a shadow of a doubt, that you were in the right place? That you were on the right journey? Maybe the sense that you’d crossed a boundary, jumped a hurdle, and somehow, after facing some unconquerable mountain, found yourself suddenly on the other side of it? When the night was warm and the wind was cool, and a song carried through the quiet streets around you. When you felt the entire world around you, and you were part of it—of the hum of it—and everything was good. Contentment, I suppose, is the simple explanation for it. But it seems more than that, thicker than that, some unity of purpose, some sense of being truly, honestly, for that moment, at home. Those moments never seem to last long enough. The song ends, the breeze stills, the worries and fears creep in again and you’re left trying to move forward, but glancing back at the mountain behind you, wondering how you managed to cross it, afraid you really didn’t—that the bulk and shadow over your shoulder might evaporate and re-form before you, and you’d be faced with the burden of crossing it again. The song ends, and you stare at the quiet, dark house in front of you, and you grasp the doorknob, and walk back into your life.

It was a masterly piece of work. But once you began admitting explanations in terms of purpose— well, you didn't know what the result might be. It was the sort of idea that might easily decondition the more unsettled minds among the higher castes—make them lose their faith in happiness as the Sovereign Good and take to believing, instead, that the goal was somewhere beyond, somewhere outside the present human sphere; that the purpose of life was not the maintenance of well-being, but some intensification and refining of consciousness, some enlargement of knowledge. Which was, the Controller reflected, quite possibly true. But not, in the present circumstance, admissible.

Since it doesn’t use words to explain itself to me, I quit using words to explain myself to the world. This is the most revolutionary thing a woman can do: the next precise thing, one thing at a time, without asking permission or offering explanation. This way of life is thrilling.

The majority of people don't want to plan. They want to be free of the responsibility of planning. What they ask for is merely some assurance that they will be decently provided for. The rest is a day-to-day enjoyment of life. That's the explanation for your Father Divines; people naturally flock to anyone they can trust for the necessities of life... They are the backbone of a community--solid, trust-worthy, essential.

The idea of Zen is to catch life as it flows. There is nothing extraordinary or mysterious about Zen. I raise my hand ; I take a book from the other side of the desk ; I hear the boys playing ball outside my window; I see the clouds blown away beyond the neighbouring wood: — in all these I am practising Zen, I am living Zen. No wordy discussions is necessary, nor any explanation. I do not know why — and there is no need of explaining, but when the sun rises the whole world dances with joy and everybody’s heart is filled with bliss. If Zen is at all conceivable, it must be taken hold of here.

The explanations for the things we do in life are many and complex. Supposedly mature adults should live by logic, listen to their reason. Think things out before they act. But maybe they never heard what Dr. London told me one, Freud said that for the little things in life we should react according to our reason. But for really big decisions, we should heed what our unconscious tells us.

We ate the lunch with painful politeness and avoided discussing its taste. I made sure not to apologize for it. This was a rule of mine. I don't believe in twisting yourself into knots of excuses and explanations over the food you make... Usually one's cooking is better than one thinks it is. And if the food is vile,...then the cook must simply grit her teeth and bear it with a smile- and learn from her mistakes.

As he looked up at the clouds or down at the precipice, he realized that this woman was the most important thing in his life; that she was the explanation, the sole reason for the existence of those rocks, that sky, that winter. If she were not there with him, it wouldn't matter if all the angels of heaven came flying down to comfort him--Paradise would make no sense.

One student asks: Why should I live? Steven Pinker answers: In the very act of asking that question, you are seeking reasons for your convictions, and so you are committed to reason as the means to discover and justify what is important to you. And there are so many reasons to live! As a sentient being, you have the potential to flourish. You can refine your faculty of reason itself by learning and debating. You can seek explanations of the natural world through science, and insight into the human condition through the arts and humanities. You can make the most of your capacity for pleasure and satisfaction, which allowed your ancestors to thrive and thereby allowed you to exist. You can appreciate the beauty and richness of the natural and cultural world. As the heir to billions of years of life perpetuating itself, you can perpetuate life in turn. You have been endowed with a sense of sympathy—the ability to like, love, respect, help, and show kindness—and you can enjoy the gift of mutual benevolence with friends, family, and colleagues. And because reason tells you that none of this is particular to you, you have the responsibility to provide to others what you expect for yourself. You can foster the welfare of other sentient beings by enhancing life, health, knowledge, freedom, abundance, safety, beauty, and peace. History shows that when we sympathize with others and apply our ingenuity to improving the human condition, we can make progress in doing so, and you can help to continue that progress.

That is one of the patterns: when nothing is happening, nothing continues to happen, but after a while the lull becomes too much and the drums need to kick in. Something has to happen. Often that need comes from yourself. You make a phone call. You say, "I can't do this life anymore, I need to change.' And one thing happens which you are in control of. And then another happens which you have no control over. Newton's third law of motion. Actions create reactions. When things start to happen, other things start to happen. But sometimes it seems there is no explanation as to why the things are happening - why all the buses are coming along at once - why life's moments of luck and pain arrive in clusters. All we can do is observe the pattern, the rhythm, and then live it.

In ancient times people weren't just male or female, but one of three types: male/male, male/female, or female/female. In other words, each person was made out of the components of two people. Everyone was happy with this arrangement and never really gave it much thought. But then God took a knife and cut everybody in half, right down the middle. So after that the world was divided just into male and female, the upshot being that people spend their time running around trying to locate their missing other half.

I don't believe in twisting yourself into knots of excuses and explanations over the food you make. When one's hostess starts in with self-deprecations such as "Oh, I don't know how to cook...," or "Poor little me...," or "This may taste awful...," it is so dreadful to have to reassure her that everything is delicious and fine, whether it is or not. Besides, such admissions only draw attention to one's shortcomings (or self-perceived shortcomings), and make the other person think, "Yes, you're right, this really is an awful meal!" Maybe the cat has fallen into the stew, or the lettuce has frozen, or the cake has collapsed -- eh bien, tant pis! Usually one's cooking is better than one thinks it is. And if the food is truly vile, as my ersatz eggs Florentine surely were, then the cook must simply grit her teeth and bear it with a smile -- and learn from her mistakes.

Be a pro. • Act like a champion. • Respond to adversity; don’t react. • Be on time. Being late means either it’s not important to you or you can’t be relied upon. • Execute. Do what you’re supposed to do when you’re supposed to do it. Not almost. All the way. Not most of the time. All of the time. • Take ownership. Whatever it takes. No excuses, no explanations.

She was extending a hand that I didn't know how to take, so I broke its fingers with my silence, she said, "You don't want to talk to me, do you?" I took my daybook out of my knapsack and found the next blank page, the second to last. "I don't speak," I wrote. "I'm sorry." She looked at the piece of paper, then at me, then back at the piece of paper, she covered her eyes with her hands and cried, tears seeped between her fingers, she cried and cried and cried, there weren't any napkins nearby, so I ripped the page from the book - "I don't speak. I'm sorry" - and used it to dry her cheeks, my explanation and apology ran down her face like mascara, she took my pen from me and wrote on the next blank page of my daybook, the final one: Please marry me I flipped back and pointed at: "Ha ha ha!" She flipped forward and pointed at: "Please marry me." I flipped back and pointed at: "Thank you, but I'm about to burst." She flipped forward and pointed at: "Please marry me." I flipped back and pointed at: "I'm not sure, but it's late." She flipped forward and pointed at: "Please marry me", and this time put her finger on "Please", as if to hold down the page and end the conversation, or as if she were trying to push through the word, and into what she was trying to say. I thought about life, about my life, the embarrassments, the little coincidences, the shadows of alarm clocks on bedside tables, I thought about my small victories and everything I'd seen destroyed. I'd swum through mink coats on my parents' bed while they hosted downstairs, I'd lost the only person with whom I could have spent my only life, I'd left behind a thousand tonnes of marble from which I could have released sculptures, I could have released myself from the marble of myself, I'd experienced joy, but not nearly enough, could there be enough? The end of suffering does not justify the suffering, and so there is no end to suffering, what a mess I am, I thought, what a fool, how foolish and narrow, how worthless, how pinched and pathetic, how helpless in the universe. None of my pets knows their own name. What kind of person am I? I flipped back, one page at a time: Help

In this world are very few things made from logic alone. It is illogical for man to be too logical. Some things we must just let stand. The mystery is more important than any possible explanation. The searcher after truth must search with humanity. Ruthless logic is the sign of a limited mind. The truth can only add to the sum of what you know, while a harmless mystery left unexplored often adds to the meaning of life. When a truth is not so important, it is better left as a mystery.

After she was gone there would be no one who knew the whole of her life. She did not even know the whole of it! Perhaps she should have written some of it down...but really what would have been the point in that? Everything passed, she would too. This perspective offered her an unexpected clarity she nearly enjoyed, but even with this new clarity the world offered no more explanation for itself than it ever had.

At that moment it seemed to him that time stood still and the soul of the world surged within him. When he looked into her dark eyes and saw that her lips were poised between a laugh and silence, he learned the most important part of the language that all the world spoke. The language that everyone on earth was capable of understanding in their heart. It was love. Something older than humanity, more ancient than the desert. Something that exerted the same force whenever two pairs of eyes met, as had theirs here at the well. She smiled, and that was certainly an omen. The omen he had been awaiting without even knowing he was for all his life. The omen he sought to find in his sheep and in his books. In the crystals and in the silence of the desert... It was the pure language of the world. It required no explanation, just as the universe needs none as it travels through endless time. What the boy felt at that moment was that he was in the presence of the only woman in his life. And that, with no need for words she recognized the same thing. He was more certain of it, than of anything in the world. He had been told by his parents and grandparents that he must fall in love and really know a person before becoming committed. But maybe people who felt that way never learned the universal language. Because when you know that language, its easy to understand that someone in the world awaits you. Whether its in the middle of the desert or in some great city. And when two such people encounter each other, and their eyes meet, the past and the future become unimportant. There is only that moment, and the incredible certainty that everything under the sun has been written by one hand only. It is the hand that evokes love and makes a twin soul for every person in the world. Without such love, one's dreams would have no meaning. Maktub..

We human beings build houses because we're alive but we write books because we're mortal. We live in groups because we're sociable but we read because we know we're alone. Reading offers a kind of companionship that takes no one's place but that no one can replace either. It offers no definitive explanation of our destiny but links us inextricably to life. Its tiny secret links remind us of how paradoxically happy we are to be alive while illuminating how tragically absurd life is.

In fairy tales, monsters exist to be a manifestation of something that we need to understand, not only a problem we need to overcome, but also they need to represent, much like angels represent the beautiful, pure, eternal side of the human spirit, monsters need to represent a more tangible, more mortal side of being human: aging, decay, darkness and so forth. And I believe that monsters originally, when we were cavemen and you know, sitting around a fire, we needed to explain the birth of the sun and the death of the moon and the phases of the moon and rain and thunder. And we invented creatures that made sense of the world: a serpent that ate the sun, a creature that ate the moon, a man in the moon living there, things like that. And as we became more and more sophisticated and created sort of a social structure, the real enigmas started not to be outside. The rain and the thunder were logical now. But the real enigmas became social. All those impulses that we were repressing: cannibalism, murder, these things needed an explanation. The sex drive, the need to hunt, the need to kill, these things then became personified in monsters. Werewolves, vampires, ogres, this and that. I feel that monsters are here in our world to help us understand it. They are an essential part of a fable.

I like eggs and bacon,” George tells me. “But”—his face clouds—“do you know that bacon is”—tears leap to his eyes—“Wilbur?” Mrs. Garrett sits down next to him immediately. “George, we’ve been through this. Remember? Wilbur did not get made into bacon.” “That’s right.” I bend down too as wetness overflows George’s lashes. “Charlotte the spider saved him. He lived a long and happy life—with Charlotte’s daughters, um, Nelly and Urania and—” “Joy,” Mrs. Garrett concludes. “You, Samantha, are a keeper. I hope you don’t shoplift.”I start to cough. “No. Never.” “Then is bacon Babe, Mom? Is it Babe?”“No, no, Babe’s still herding sheep. Bacon is not Babe. Bacon is only made from really mean pigs,George.” Mrs. Garrett strokes his hair, then brushes his tears away.“Bad pigs,” I clarify.“There are bad pigs?” George looks nervous. Oops.“Well, pigs with, um, no soul.” That doesn’t sound good either. I cast around for a good explanation. “Like the animals that don’t talk in Narnia.” Dumb. George is four. Would he know Narnia yet? He’s still at Curious George.But understanding lights his face. “Oh. That’s okay then. ’Cause I really like bacon.

I hated waiting. If I had one particular complaint, it was that my life seemed composed entirely of expectation. I expected - an arrival, an explanation, an apology. There never had been one, a fact I could have accepted, were it not true that, just when I got used to the limits and dimensions of one moment, I was expelled into the next and made to wonder again if any shapes hid in its shadows. That most moments were substantially the same did not detract at all from the possibility that the next moment might be utterly different. And so the ordinary demanded unblinking attention. Any tedious hour might be the last of its kind.

Knowing about God is crucially important for the living of our lives. As it would be cruel to an Amazonian tribesmen to fly him to London, put him down without explanation in Trafalgar Square and leave him, as one who knew nothing of English or England, to fend for himself, so we are cruel to ourselves if we try to live in this world without knowing about the God whose world it is and who runs it .The world becomes a strange, mad, painful place, and life in it a disappointing and unpleasant business, for those who do not know about God. Disregard the study of God, and you sentence yourself to stumble and blunder through life blindfold, as it were , with no sense of direction, and no understanding of what surrounds you. This way you can waste your life and lose your soul.

The literal mind is baffled by the ironic one, demanding explanations that only intensify the joke. A vintage example, and one that really did occur, is that of P.G. Wodehouse, captured by accident during the German invasion of France in 1940. Josef Goebbels’s propaganda bureaucrats asked him to broadcast on Berlin radio, which he incautiously agreed to do, and his first transmission began: Young men starting out in life often ask me—“How do you become an internee?” Well, there are various ways. My own method was to acquire a villa in northern France and wait for the German army to come along. This is probably the simplest plan. You buy the villa and the German army does the rest. Somebody—it would be nice to know who, I hope it was Goebbels—must have vetted this and decided to let it go out as a good advertisement for German broad-mindedness. The “funny” thing is that the broadcast landed Wodehouse in an infinity of trouble with the British authorities, representing a nation that prides itself above all on a sense of humor.

Briefly stated, the Gell-Mann Amnesia effect is as follows. You open the newspaper to an article on some subject you know well. In Murray's case, physics. In mine, show business. You read the article and see the journalist has absolutely no understanding of either the facts or the issues. Often, the article is so wrong it actually presents the story backward—reversing cause and effect. I call these the "wet streets cause rain" stories. Paper's full of them. In any case, you read with exasperation or amusement the multiple errors in a story, and then turn the page to national or international affairs, and read as if the rest of the newspaper was somehow more accurate about Palestine than the baloney you just read. You turn the page, and forget what you know. That is the Gell-Mann Amnesia effect. I'd point out it does not operate in other arenas of life. In ordinary life, if somebody consistently exaggerates or lies to you, you soon discount everything they say. In court, there is the legal doctrine of falsus in uno, falsus in omnibus, which means untruthful in one part, untruthful in all. But when it comes to the media, we believe against evidence that it is probably worth our time to read other parts of the paper. When, in fact, it almost certainly isn't. The only possible explanation for our behavior is amnesia.

Creatures are not born with desires unless satisfaction for those desires exists. A baby feels hunger: well, there is such a thing as food. A duckling wants to swim: well, there is such a thing as water. Men feel sexual desire: well, there is such a thing as sex. If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world. If none of my earthly pleasures satisfy it, that does not prove that the universe is a fraud. Probably earthly pleasures were never meant to satisfy it, but only to arouse it, to suggest the real thing. If that is so, I must take care, on the one hand, never to despise, or be unthankful for, these earthly blessings, and on the other, never to mistake them for the something else of which they are only a kind of copy, or echo, or mirage. I must keep alive in myself the desire for my true country, which I shall not find until after death; I must never let it get snowed under or turned aside; I must make it the main object of life to press on to that other country and to help others do the same.

I think it is always important to ask fundamental questions, but when we do ask a fundamental question, most of us are seeking an answer, and then the answer is invariably superficial because there is no yes or no answer to life. Life is a movement, an endless movement, and to inquire into this extraordinary thing called life, with all its innumerable aspects, one must ask fundamental questions and never be satisfied with answers, however satisfactory they may be, because the moment you have an answer, the mind has concluded, and conclusion is not life - it is merely a static state. So what is important is to ask the right question and never be satisfied with the answer, however clever, however logical, because the truth of the question lies beyond the conclusion, beyond the answer, beyond the verbal expression. The mind that asks a question and is merely satisfied with an explanation, a verbal statement, remains superficial. It is only the mind that asks a fundamental question and is capable of pursuing that question to the end - it is only such a mind that can find out what is truth.

The lack of mystery in our modern life is our downfall and our poverty. A human life is worth as much as the respect it holds for the mystery. We retain the child in us to the extent that we honor the mystery. Therefore, children have open, wide-awake eyes, because they know that they are surrounded by the mystery. They are not yet finished with this world; they still don’t know how to struggle along and avoid the mystery, as we do. We destroy the mystery because we sense that here we reach the boundary of our being, because we want to be lord over everything and have it at our disposal, and that’s just what we cannot do with the mystery…. Living without mystery means knowing nothing of the mystery of our own life, nothing of the mystery of another person, nothing of the mystery of the world; it means passing over our own hidden qualities and those of others and the world. It means remaining on the surface, taking the world seriously only to the extent that it can be calculated and exploited, and not going beyond the world of calculation and exploitation. Living without mystery means not seeing the crucial processes of life at all and even denying them.

You frequently state, and in your letter you imply, that I have developed a completely one-sided outlook and look at everything in terms of science. Obviously my method of thought and reasoning is influenced by a scientific training – if that were not so my scientific training will have been a waste and a failure. But you look at science (or at least talk of it) as some sort of demoralizing invention of man, something apart from real life, and which must be cautiously guarded and kept separate from everyday existence. But science and everyday life cannot and should not be separated. Science, for me, gives a partial explanation of life. In so far as it goes, it is based on fact, experience and experiment. Your theories are those which you and many other people find easiest and pleasantest to believe, but so far as I can see, they have no foundation other than they leaf to a pleasanter view of life (and an exaggerated idea of our own importance)... I agree that faith is essential to success in life (success of any sort) but I do not accept your definition of faith, i.e. belief in life after death. In my view, all that is necessary for faith is the belief that by doing our best we shall come nearer to success and that success in our aims (the improvement of the lot of mankind, present and future) is worth attaining. Anyone able to believe in all that religion implies obviously must have such faith, but I maintain that faith in this world is perfectly possible without faith in another world… It has just occurred to me that you may raise the question of the creator. A creator of what? ... I see no reason to believe that a creator of protoplasm or primeval matter, if such there be, has any reason to be interested in our significant race in a tiny corner of the universe, and still less in us, as still more significant individuals. Again, I see no reason why the belief that we are insignificant or fortuitous should lessen our faith – as I have defined it.

People want answers to the big questions, like why we are here. They don’t expect the answers to be easy, so they are prepared to struggle a bit. When people ask me if a God created the universe, I tell them that the question itself makes no sense. Time didn’t exist before the Big Bang so there is no time for God to make the universe in. It’s like asking for directions to the edge of the Earth—the Earth is a sphere that doesn’t have an edge, so looking for it is a futile exercise. Do I have faith? We are each free to believe what we want, and it’s my view that the simplest explanation is that there is no God. No one created the universe and no one directs our fate. This leads me to a profound realisation: there is probably no heaven and afterlife either. I think belief in an afterlife is just wishful thinking. There is no reliable evidence for it, and it flies in the face of everything we know in science. I think that when we die we return to dust. But there’s a sense in which we live on, in our influence, and in our genes that we pass on to our children. We have this one life to appreciate the grand design of the universe, and for that I am extremely grateful.

There are many causes for a suicide, and generally the most obvious ones were not the most powerful. Rarely is suicide committed (yet the hypothesis is not excluded) through reflection. What sets off the crisis is almost always unverifiable. Newspapers often speak of "personal sorrows" or of "incurable illness." These explanations are plausible. But one would have to know whether a friend of the desperate man had not that very day addressed him indifferently. He is the guilty one. For that is enough to precipitate all the rancors and all the boredom still in suspension. But if it is hard to fix the precise instant, the subtle step when the mind opted for death, it is easier to deduce from the act itself the consequences it implies. In a sense, and as in melodrama, killing yourself amounts to confessing. It is confessing that life is too much for you or that you do not understand it. Let's not go too far in such analogies, however, but rather return to everyday words. It is merely confessing that that "is not worth the trouble." Living, naturally, is never easy. You continue making the gestures commanded by existence for many reasons, the first of which is habit. Dying voluntarily implies that you have recognized, even instinctively, the ridiculous character of that habit, the absence of any profound reason for living, the insane character of that daily agitation, and the uselessness of suffering. What, then, is that incalculable feeling that deprives the mind of the sleep necessary to life? A world that can be explained even with bad reasons is a familiar world. But, on the other hand, in a universe suddenly divested of illusions and lights, man feels an alien, a stranger. His exile is without remedy since he is deprived of the memory of a lost home or the hope of a promised land. This divorce between man and his life, the actor and his setting, is properly the feeling of absurdity.

You know, it’s interesting. Children learn much more, far more quickly than adults. Do you know why that is?” Elizabeth assumed there was some scientific explanation for it, but shook her head. “Because they’re open-minded. Because they want to know and they want to learn. Adults”—he shook his head sadly—“think they know it all. They grow up and forget so easily instead of opening their minds, they choose what to believe and what not to believe. You can’t make a choice on things like that, you either believe or you don’t. That’s why their learning is slower. They are more cynical, they lose faith, and they only demand to know things that will help them get by day by day. They’ve no interest in the extras. But, Elizabeth,” he said, his voice a loud whisper, eyes wide and sparkling, and Elizabeth shivered as goose pimples rose on her arms. She felt as if he were sharing the world’s greatest secret with her. “It’s the extras that make life.” “That make life what?” she whispered. He smiled. “That make life.” Elizabeth swallowed the lump in her throat. “That’s it?” Ivan smiled. “What do you mean, that’s it? How much more can you get than life, how much more can you ask for than life? That’s the gift. Life is everything, and you haven’t lived it properly until you believe.

No, you don't feel it now. Some day, when you are old and wrinkled and ugly, when thought has seared your forehead with its lines, and passion branded your lips with itshideous fires, you will feel it, you will feel it terribly.Now, wherever you go, you charm the world. Will it always be so? . . . You have a wonderfully beautiful face, Mr. Gray. Don't frown. You have. And beauty is a form of genius-- is higher, indeed, than genius, as it needs no explanation. It is of the great facts of the world, like sunlight, or spring-time, or the reflection in dark waters of that silver shell we call the moon. It cannot be questioned. It has its divine right of sovereignty. It makes princes of those who have it.You smile? Ah! when you have lost it you won't smile. . . . People say sometimes that beauty is only superficial.That may be so, but at least it is not so superficial as thought is. To me, beauty is the wonder of wonders.It is only shallow people who do not judge by appearances. The true mystery of the world is the visible, not the invisible. . . . Yes, Mr. Gray, the gods have been good to you.But what the gods give they quickly take away. You have only a few years in which to live really, perfectly, and fully.When your youth goes, your beauty will go with it, and then you will suddenly discover that there are no triumphs left for you, or have to content yourself with those mean triumphs that the memory of your past will make more bitter than defeats.Every month as it wanes brings you nearer to something dreadful. Time is jealous of you, and wars against your lilies and your roses. You will become sallow, and hollow-cheeked, and dull-eyed. You will suffer horribly.... Ah! realize your youth while you have it. Don't squander the gold of your days,listening to the tedious, trying to improve the hopeless failure,or giving away your life to the ignorant, the common, and the vulgar. These are the sickly aims, the false ideals,of our age. Live! Live the wonderful life that is in you! Let nothing be lost upon you. Be always searching for new sensations. Be afraid of nothing. . . . A new Hedonism-- that is what our century wants. You might be its visible symbol.With your personality there is nothing you could not do.The world belongs to you for a season. . . . The moment I met you I saw that you were quite unconscious of what you really are, of what you really might be. There was so much in you that charmed me that I felt I must tell you something about yourself.I thought how tragic it would be if you were wasted. For there is such a little time that your youth will last--such a little time.The common hill-flowers wither, but they blossom again.The laburnum will be as yellow next June as it is now.In a month there will be purple stars on the clematis, and year after year the green night of its leaves will hold its purple stars. But we never get back our youth. The pulse of joy that beats in us at twenty becomes sluggish. Our limbs fail, our senses rot. We degenerate into hideous puppets, haunted by the memory of the passions of which we were too much afraid, and the exquisite temptations that we had not the courage to yield to. Youth! Youth! There is absolutely nothing in the world but youth!

Our willingness to accept scientific claims that are against common sense is the key to an understanding of the real struggle between science and the supernatural. We take the side of science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism. It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counter-intuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is absolute, for we cannot allow a Divine Foot in the door. [Billions and Billions of Demons - JANUARY 9, 1997 ISSUE]

Hardly had the light been extinguished, when a peculiar trembling began to affect the netting under which the three children lay. It consisted of a multitude of dull scratches which produced a metallic sound, as if claws and teeth were gnawing at the copper wire. This was accompanied by all sorts of little piercing cries. The little five-year-old boy, on hearing this hubbub overhead, and chilled with terror, jogged his brother's elbow; but the elder brother had already shut his peepers, as Gavroche had ordered. Then the little one, who could no longer control his terror, questioned Gavroche, but in a very low tone, and with bated breath:-- "Sir?" "Hey?" said Gavroche, who had just closed his eyes. "What is that?" "It's the rats," replied Gavroche. And he laid his head down on the mat again. The rats, in fact, who swarmed by thousands in the carcass of the elephant, and who were the living black spots which we have already mentioned, had been held in awe by the flame of the candle, so long as it had been lighted; but as soon as the cavern, which was the same as their city, had returned to darkness, scenting what the good story-teller Perrault calls "fresh meat," they had hurled themselves in throngs on Gavroche's tent, had climbed to the top of it, and had begun to bite the meshes as though seeking to pierce this new-fangled trap. Still the little one could not sleep. "Sir?" he began again. "Hey?" said Gavroche. "What are rats?" "They are mice." This explanation reassured the child a little. He had seen white mice in the course of his life, and he was not afraid of them. Nevertheless, he lifted up his voice once more. "Sir?" "Hey?" said Gavroche again. "Why don't you have a cat?" "I did have one," replied Gavroche, "I brought one here, but they ate her." This second explanation undid the work of the first, and the little fellow began to tremble again. The dialogue between him and Gavroche began again for the fourth time:-- "Monsieur?" "Hey?" "Who was it that was eaten?" "The cat." "And who ate the cat?" "The rats." "The mice?" "Yes, the rats." The child, in consternation, dismayed at the thought of mice which ate cats, pursued:-- "Sir, would those mice eat us?" "Wouldn't they just!" ejaculated Gavroche. The child's terror had reached its climax. But Gavroche added:-- "Don't be afraid. They can't get in. And besides, I'm here! Here, catch hold of my hand. Hold your tongue and shut your peepers!

I believe in Free Will, the Force Almighty by which we conduct ourselves as if we were the sons and daughters of a just and wise God, even if there is no such Supreme Being. And by free will, we can choose to do good on this earth, no matter that we all die, and do not know where we go when we die, or if a justice or explanation awaits us. I believe that we can, through our reason, know what good is, and in the communion of men and women, in which the forgiveness of wrongs will always be more significant than the avenging of them, and that in the beautiful natural world that surrounds us, we represent the best and the finest of beings, for we alone can see that natural beauty, appreciate it, learn from it, weep for it, and seek to conserve it and protect it. I believe finally that we are the only true moral force in the physical world, the makers of, ethics and moral ideas, and that we must be as good as the gods we created in the past to guide us. I believe that through our finest efforts, we will succeed finally in creating heaven on earth, and we do it every time that we love, every time that we embrace, every time that we commit to create rather than destroy, every time that we place life over death, and the natural over what is unnatural, insofar as we are able to define it. And I suppose I do believe in the final analysis that a peace of mind can be obtained in the face of the worst horrors and the worst losses. It can be obtained by faith in change and in will and in accident and by faith in ourselves, that we will do the right thing, more often than not, in the face of adversity. For ours is the power and the glory, because we are capable of visions and ideas which are ultimately stronger and more enduring than we are. That is my credo. That is my belief, for what it's worth, and it sustains me. And if I were to die right now, I wouldn't be afraid. Because I can't believe that horror or chaos awaits us. If any revelation awaits us at all, it must be as good as our ideals and our philosophy. For surely nature must embrace the visible and the invisible, and it couldn't fall short of us. The thing that makes the flowers open and the snowflakes fall must contain a wisdom and a final secret as intricate and beautiful as the blooming camellia or the clouds gathering above, so white and so pure in the blackness. If that isn't so, then we are in the grip of a staggering irony. And all the spooks of hell might as well dance. There could be a devil. People who burn other people to death are fine. There could be anything. But the world is simply to beautiful for that. At least it seems that way to me.

God will not be tolerated. He instructs us to worship and fear Him. In our world, where hundreds of things distract us from God, we have to intentionally and consistently remind ourselves of Him. Because we don’t often think about the reality of who God is, we quickly forget that He is worthy to be worshiped and loved. We are to fear Him. The answer to each of these questions is simply this: because He’s God. He has more of a right to ask us why so many people are starving. As much as we want God to explain himself to us, His creation, we are in no place to demand that He give an account to us. Can you worship a God who isn’t obligated to explain His actions to you? Could it be your arrogance that makes you think God owes you an explanation? If God is truly the greatest good on this earth, would He be loving us if He didn’t draw us toward what is best for us (even if that happens to be Himself)? Doesn’t His courting, luring, pushing, calling, and even “threatening” demonstrate His love? If He didn’t do all of that, wouldn’t we accuse Him of being unloving in the end, when all things are revealed? Has your relationship with God actually changed the way you live? Do you see evidence of God’s kingdom in your life? Or are you choking it out slowly by spending too much time, energy, money, and thought on the things of this world? Christians who did most for the present world were precisely those who thought most of the next. Jesus’ call to commitment is clear: He wants all or nothing. Our greatest fear as individuals and as a church should not be of failure but of succeeding at things in life that don’t really matter. If life is a river, then pursuing Christ requires swimming upstream. When we stop swimming, or actively following Him, we automatically begin to be swept downstream. How could we think for even a second that something on this puny little earth compares to the Creator and Sustainer and Savior of it all? True faith means holding nothing back; it bets everything on the hope of eternity. When you are truly in love, you go to great lengths to be with the one you love. You’ll drive for hours to be together, even if it’s only for a short while. You don’t mind staying up late to talk. Walking in the rain is romantic, not annoying. You’ll willingly spend a small fortune on the one you’re crazy about. When you are apart from each other, it’s painful, even miserable. He or she is all you think about; you jump at any chance to be together. There is nothing better than giving up everything and stepping into a passionate love relationship with God, the God of the universe who made galaxies, leaves, laughter, and me and you. Do you recognize the foolishness of seeking fulfillment outside of Him? Are you ready and willing to make yourself nothing? To take the very nature of a servant? To be obedient unto death? True love requires sacrifice. What are you doing right now that requires faith? God doesn’t call us to be comfortable. If one person “wastes” away his day by spending hours connecting with God, and the other person believes he is too busy or has better things to do than worship the Creator and Sustainer, who is the crazy one? Am I loving my neighbor and my God by living where I live, by driving what I drive, by talking how I talk?” If I stop pursuing Christ, I am letting our relationship deteriorate. The way we live out our days is the way we will live our lives. What will people say about your life in heaven? Will people speak of God’s work and glory through you? And even more important, how will you answer the King when He says, “What did you do with what I gave you?

She looked now at the drawing-room step. She saw, through William’s eyes, the shape of a woman, peaceful and silent, with downcast eyes. She sat musing, pondering (she was in grey that day, Lily thought). Her eyes were bent. She would never lift them. . . . [N]o, she thought, one could say nothing to nobody. The urgency of the moment always missed its mark. Words fluttered sideways and struck the object inches too low. Then one gave it up; then the idea sunk back again; then one became like most middle-aged people, cautious, furtive, with wrinkles between the eyes and a look of perpetual apprehension. For how could one express in words these emotions of the body? Express that emptiness there? (She was looking at the drawing-room steps; they looked extraordinarily empty.) It was one’s body feeling, not one’s mind. The physical sensations that went with the bare look of the steps had become suddenly extremely unpleasant. To want and not to have, sent all up her body a hardness, a hollowness, a strain. And then to want and not to have – to want and want – how that wrung the heart, and wrung again and again! Oh, Mrs. Ramsay! she called out silently, to that essence which sat by the boat, that abstract one made of her, that woman in grey, as if to abuse her for having gone, and then having gone, come back again. It had seemed so safe, thinking of her. Ghost, air, nothingness, a thing you could play with easily and safely at any time of day or night, she had been that, and then suddenly she put her hand out and wrung the heart thus. Suddenly, the empty drawing-room steps, the frill of the chair inside, the puppy tumbling on the terrace, the whole wave and whisper of the garden became like curves and arabesques flourishing round a centre of complete emptiness. . . . A curious notion came to her that he did after all hear the things she could not say. . . . She looked at her picture. That would have been his answer, presumably – how “you” and “I” and “she” pass and vanish; nothing stays; all changes; but not words, not paint. Yet it would be hung in the attics, she thought; it would be rolled up and flung under a sofa; yet even so, even of a picture like that, it was true. One might say, even of this scrawl, not of that actual picture, perhaps, but of what it attempted, that it “remained for ever,” she was going to say, or, for the words spoken sounded even to herself, too boastful, to hint, wordlessly; when, looking at the picture, she was surprised to find that she could not see it. Her eyes were full of a hot liquid (she did not think of tears at first) which, without disturbing the firmness of her lips, made the air thick, rolled down her cheeks. She had perfect control of herself – Oh, yes! – in every other way. Was she crying then for Mrs. Ramsay, without being aware of any unhappiness? She addressed old Mr. Carmichael again. What was it then? What did it mean? Could things thrust their hands up and grip one; could the blade cut; the fist grasp? Was there no safety? No learning by heart of the ways of the world? No guide, no shelter, but all was miracle, and leaping from the pinnacle of a tower into the air? Could it be, even for elderly people, that this was life? – startling, unexpected, unknown? For one moment she felt that if they both got up, here, now on the lawn, and demanded an explanation, why was it so short, why was it so inexplicable, said it with violence, as two fully equipped human beings from whom nothing should be hid might speak, then, beauty would roll itself up; the space would fill; those empty flourishes would form into shape; if they shouted loud enough Mrs. Ramsay would return. “Mrs. Ramsay!” she said aloud, “Mrs. Ramsay!” The tears ran down her face.

As a physician, I was trained to deal with uncertainty as aggressively as I dealt with disease itself. The unknown was the enemy. Within this worldview, having a question feels like an emergency; it means that something is out of control and needs to be made known as rapidly, efficiently, and cost-effectively as possible. But death has taken me to the edge of certainty, to the place of questions. After years of trading mystery for mastery, it was hard and even frightening to stop offering myself reasonable explanations for some of the things that I observed and that others told me, and simply take them as they are. "I don't know" had long been a statement of shame, of personal and professional failing. In all of my training I do not recall hearing it said aloud even once. But as I listened to more and more people with life-threatening illnesses tell their stories, not knowing simply became a matter of integrity. Things happened. And the explanations I offered myself became increasingly hollow, like a child whistling in the dark. The truth was that very often I didn't know and couldn't explain, and finally, weighed down by the many, many instances of the mysterious which are such an integral part of illness and healing, I surrendered. It was a moment of awakening. For the first time, I became curious about the things I had been unwilling to see before, more sensitive to inconsistencies I had glibly explained or successfully ignored, more willing to ask people questions and draw them out about stories I would have otherwise dismissed. What I have found in the end was that the life I had defended as a doctor as precious was also Holy. I no longer feel that life is ordinary. Everyday life is filled with mystery. The things we know are only a small part of the things we cannot know but can only glimpse. Yet even the smallest of glimpses can sustain us. Mystery seems to have the power to comfort, to offer hope, and to lend meaning in times of loss and pain. In surprising ways it is the mysterious that strengthens us at such times. I used to try to offer people certainty in times that were not at all certain and could not be made certain. I now just offer my companionship and share my sense of mystery, of the possible, of wonder. After twenty years of working with people with cancer, I find it possible to neither doubt nor accept the unprovable but simply to remain open and wait. I accept that I may never know where truth lies in such matters. The most important questions don't seem to have ready answers. But the questions themselves have a healing power when they are shared. An answer is an invitation to stop thinking about something, to stop wondering. Life has no such stopping places, life is a process whose every event is connected to the moment that just went by. An unanswered question is a fine traveling companion. It sharpens your eye for the road.

1. Myth: Without God, life has no meaning. There are 1.2 billion Chinese who have no predominant religion, and 1 billion people in India who are predominantly Hindu. And 65% of Japan's 127 million people claim to be non-believers. It is laughable to suggest that none of these billions of people are leading meaningful lives. 2. Myth: Prayer works. Studies have now shown that inter-cessionary prayer has no effect whatsoever of the health or well-being of the subject. 3. Myth: Atheists are immoral. There are hundreds of millions of non-believers on the planet living normal, decent, moral lives. They love their children, care about others, obey laws, and try to keep from doing harm to others just like everyone else. In fact, in predominantly non-believing countries such as in northern Europe, measures of societal health such as life expectancy at birth, adult literacy, per capita income, education, homicide, suicide, gender equality, and political coercion are better than they are in believing societies. 4. Myth: Belief in God is compatible with science. In the past, every supernatural or paranormal explanation of phenomena that humans believed turned out to be mistaken; science has always found a physical explanation that revealed that the supernatural view was a myth. Modern organisms evolved from lower life forms, they weren't created 6,000 years ago in the finished state. Fever is not caused by demon possession. Bad weather is not the wrath of angry gods. Miracle claims have turned out to be mistakes, frauds, or deceptions. We have every reason to conclude that science will continue to undermine the superstitious worldview of religion. 5. Myth: We have immortal souls that survive death. We have mountains of evidence that makes it clear that our consciousness, our beliefs, our desires, our thoughts all depend upon the proper functioning of our brains our nervous systems to exist. So when the brain dies, all of these things that we identify with the soul also cease to exist. Despite the fact that billions of people have lived and died on this planet, we do not have a single credible case of someone's soul, or consciousness, or personality continuing to exist despite the demise of their bodies. 6. Myth: If there is no God, everything is permitted. Consider the billions of people in China, India, and Japan above. If this claim was true, none of them would be decent moral people. So Ghandi, the Buddha, and Confucius, to name only a few were not moral people on this view. 7. Myth: Believing in God is not a cause of evil. The examples of cases where it was someone's belief in God that was the justification for their evils on humankind are too numerous to mention. 8. Myth: God explains the origins of the universe. All of the questions that allegedly plague non-God attempts to explain our origins still apply to the faux explanation of God. The suggestion that God created everything does not make it any clearer to us where it all came from, how he created it, why he created it, where it is all going. In fact, it raises even more difficult mysteries: how did God, operating outside the confines of space, time, and natural law 'create' or 'build' a universe that has physical laws? We have no precedent and maybe no hope of answering or understanding such a possibility. What does it mean to say that some disembodied, spiritual being who knows everything and has all power, 'loves' us, or has thoughts, or goals, or plans? 9. Myth: There's no harm in believing in God. Religious views inform voting, how they raise their children, what they think is moral and immoral, what laws and legislation they pass, who they are friends and enemies with, what companies they invest in, where they donate to charities, who they approve and disapprove of, who they are willing to kill or tolerate, what crimes they are willing to commit, and which wars they are willing to fight.

The Idiot. I have read it once, and find that I don't remember the events of the book very well--or even all the principal characters. But mostly the 'portrait of a truly beautiful person' that dostoevsky supposedly set out to write in that book. And I remember how Myshkin seemed so simple when I began the book, but by the end, I realized how I didn't understand him at all. the things he did. Maybe when I read it again it will be different. But the plot of these dostoevsky books can hold such twists and turns for the first-time reader-- I guess that's b/c he was writing most of these books as serials that had to have cliffhangers and such. But I make marks in my books, mostly at parts where I see the author's philosophical points standing in the most stark relief. My copy of Moby Dick is positively full of these marks. The Idiot, I find has a few... Part 3, Section 5. The sickly Ippolit is reading from his 'Explanation' or whatever its called. He says his convictions are not tied to him being condemned to death. It's important for him to describe, of happiness: "you may be sure that Columbus was happy not when he had discovered America, but when he was discovering it." That it's the process of life--not the end or accomplished goals in it--that matter. Well. Easier said than lived! Part 3, Section 6. more of Ippolit talking--about a christian mindset. He references Jesus's parable of The Word as seeds that grow in men, couched in a description of how people are interrelated over time; its a picture of a multiplicity. Later in this section, he relates looking at a painting of Christ being taken down from the cross, at Rogozhin's house. The painting produced in him an intricate metaphor of despair over death "in the form of a huge machine of the most modern construction which, dull and insensible, has aimlessly clutched, crushed, and swallowed up a great priceless Being, a Being worth all nature and its laws, worth the whole earth, which was created perhaps solely for the sake of the advent of this Being." The way Ippolit's ideas are configured, here, reminds me of the writings of Gilles Deleuze. And the phrasing just sort of remidns me of the way everyone feels--many people feel crushed by the incomprehensible machine, in life. Many people feel martyred in their very minor ways. And it makes me think of the concept that a narrative religion like Christianity uniquely allows for a kind of socialized or externalized, shared experience of subjectivity. Like, we all know the story of this man--and it feels like our own stories at the same time. Part 4, Section 7. Myshkin's excitement (leading to a seizure) among the Epanchin's dignitary guests when he talks about what the nobility needs to become ("servants in order to be leaders"). I'm drawn to things like this because it's affirming, I guess, for me: "it really is true that we're absurd, that we're shallow, have bad habits, that we're bored, that we don't know how to look at things, that we can't understand; we're all like that." And of course he finds a way to make that into a good thing. which, it's pointed out by scholars, is very important to Dostoevsky philosophy--don't deny the earthly passions and problems in yourself, but accept them and incorporate them into your whole person. Me, I'm still working on that one.