External Door Quotes

One need not be a chamber to be haunted, One need not be a house; The brain has corridors surpassing Material place. Far safer, of a midnight meeting External ghost, Than an interior confronting That whiter host. Far safer through an Abbey gallop, The stones achase, Than, moonless, one's own self encounter In lonesome place. Ourself, behind ourself concealed, Should startle most; Assassin, hid in our apartment, Be horror's least. The prudent carries a revolver, He bolts the door, O'erlooking a superior spectre More near.

what love looks like what does love look like the therapist asks one week after the breakup and i’m not sure how to answer her question except for the fact that i thought love looked so much like you that’s when it hit me and i realized how naive i had been to place an idea so beautiful on the image of a person as if anybody on this entire earth could encompass all love represented as if this emotion seven billion people tremble for would look like a five foot eleven medium-sized brown-skinned guy who likes eating frozen pizza for breakfast what does love look like the therapist asks again this time interrupting my thoughts midsentence and at this point i’m about to get up and walk right out the door except i paid too much money for this hour so instead i take a piercing look at her the way you look at someone when you’re about to hand it to them lips pursed tightly preparing to launch into conversation eyes digging deeply into theirs searching for all the weak spots they have hidden somewhere hair being tucked behind the ears as if you have to physically prepare for a conversation on the philosophies or rather disappointments of what love looks like well i tell her i don’t think love is him anymore if love was him he would be here wouldn’t he if he was the one for me wouldn’t he be the one sitting across from me if love was him it would have been simple i don’t think love is him anymore i repeat i think love never was i think i just wanted something was ready to give myself to something i believed was bigger than myself and when i saw someone who probably fit the part i made it very much my intention to make him my counterpart and i lost myself to him he took and he took wrapped me in the word special until i was so convinced he had eyes only to see me hands only to feel me a body only to be with me oh how he emptied me how does that make you feel interrupts the therapist well i said it kind of makes me feel like shit maybe we’re looking at it wrong we think it’s something to search for out there something meant to crash into us on our way out of an elevator or slip into our chair at a cafe somewhere appear at the end of an aisle at the bookstore looking the right amount of sexy and intellectual but i think love starts here everything else is just desire and projection of all our wants needs and fantasies but those externalities could never work out if we didn’t turn inward and learn how to love ourselves in order to love other people love does not look like a person love is our actions love is giving all we can even if it’s just the bigger slice of cake love is understanding we have the power to hurt one another but we are going to do everything in our power to make sure we don’t love is figuring out all the kind sweetness we deserve and when someone shows up saying they will provide it as you do but their actions seem to break you rather than build you love is knowing who to choose

I learned that a sense of privacy doesn't have to depend on walls and doors. At least not external ones. Two people could sit in a room and read or work separately without ever breaking the silence. It's an ability to put up walls in your mind, so no one can get through.

Clare could bear this no longer. His eyes were full of tears, which seemed like drops of molten lead. He bade a quick good-night to these sincere and simple souls whom he loved so well; who knew neither the world, the flesh, or the devil in their own hearts; only as something vague and external to themselves. He went to his own chamber. His mother followed him, and tapped at his door. Clare opened it to discover her standing without, with anxious eyes. "Angel," she asked, "is there something wrong that you must go away so soon? I am quite certain you are not yourself." "I am not, quite, mother," said he. "About her? Now, my son, I know it is that--I know it is about her! Have you quarreled in these three weeks?" "We have not exactly quarreled," he said. "But we have had a difference--" "Angel--is she a young woman whose history will bear investigation?" With a mother's instinct Mrs. Clare had put her finger on the kind of trouble that would cause such a disquiet as seemed to agitate her son. "She is spotless!" he replied; and he felt that if it had sent him to eternal hell there and then he would have told that lie.

If anyone attempted to rule the world by the gospel and to abolish all temporal law and sword on the plea that all are baptized and Christian, and that, according to the gospel, there shall be among them no law or sword - or need for either - pray tell me, friend, what would he be doing? He would be loosing the ropes and chains of the savage wild beasts and letting them bite and mangle everyone, meanwhile insisting that they were harmless, tame, and gentle creatures; but I would have the proof in my wounds. Just so would the wicked under the name of Christian abuse evangelical freedom, carry on their rascality, and insist that they were Christians subject neither to law nor sword, as some are already raving and ranting. To such a one we must say: Certainly it is true that Christians, so far as they themselves are concerned, are subject neither to law nor sword, and have need of neither. But take heed and first fill the world with real Christians before you attempt to rule it in a Christian and evangelical manner. This you will never accomplish; for the world and the masses are and always will be unchristian, even if they are all baptized and Christian in name. Christians are few and far between (as the saying is). Therefore, it is out of the question that there should be a common Christian government over the whole world, or indeed over a single country or any considerable body of people, for the wicked always outnumber the good. Hence, a man who would venture to govern an entire country or the world with the gospel would be like a shepherd who should put together in one fold wolves, lions, eagles, and sheep, and let them mingle freely with one another, saying, “Help yourselves, and be good and peaceful toward one another. The fold is open, there is plenty of food. You need have no fear of dogs and clubs.” The sheep would doubtless keep the peace and allow themselves to be fed and governed peacefully, but they would not live long, nor would one beast survive another. For this reason one must carefully distinguish between these two governments. Both must be permitted to remain; the one to produce righteousness, the other to bring about external peace and prevent evil deeds. Neither one is sufficient in the world without the other. No one can become righteous in the sight of God by means of the temporal government, without Christ's spiritual government. Christ's government does not extend over all men; rather, Christians are always a minority in the midst of non-Christians. Now where temporal government or law alone prevails, there sheer hypocrisy is inevitable, even though the commandments be God's very own. For without the Holy Spirit in the heart no one becomes truly righteous, no matter how fine the works he does. On the other hand, where the spiritual government alone prevails over land and people, there wickedness is given free rein and the door is open for all manner of rascality, for the world as a whole cannot receive or comprehend it.

Close the door to the external chaos, begin self reflection to rejuvenate your mind and soul. - Vinita Singh

I see things in windows and I say to myself that I want them. I want them because I want to belong. I want to be liked by more people, I want to be held in higher regard than others. I want to feel valued, so I say to myself to watch certain shows. I watch certain shows on the television so I can participate in dialogues and conversations and debates with people who want the same things I want. I want to dress a certain way so certain groups of people are forced to be attracted to me. I want to do my hair a certain way with certain styling products and particular combs and methods so that I can fit in with the In-Crowd. I want to spend hours upon hours at the gym, stuffing my body with what scientists are calling 'superfoods', so that I can be loved and envied by everyone around me. I want to become an icon on someone's mantle. I want to work meaningless jobs so that I can fill my wallet and parentally-advised bank accounts with monetary potential. I want to believe what's on the news so that I can feel normal along with the rest of forever. I want to listen to the Top Ten on Q102, and roll my windows down so others can hear it and see that I am listening to it, and enjoying it. I want to go to church every Sunday, and pray every other day. I want to believe that what I do is for the promise of a peaceful afterlife. I want rewards for my 'good' deeds. I want acknowledgment and praise. And I want people to know that I put out that fire. I want people to know that I support the war effort. I want people to know that I volunteer to save lives. I want to be seen and heard and pointed at with love. I want to read my name in the history books during a future full of clones exactly like me. The mirror, I've noticed, is almost always positioned above the sink. Though the sink offers more depth than a mirror, and mirror is only able to reflect, the sink is held in lower regard. Lower still is the toilet, and thought it offers even more depth than the sink, we piss and shit in it. I want these kind of architectural details to be paralleled in my every day life. I want to care more about my reflection, and less about my cleanliness. I want to be seen as someone who lives externally, and never internally, unless I am able to lock the door behind me. I want these things, because if I didn't, I would be dead in the mirrors of those around me. I would be nothing. I would be an example. Sunken, and easily washed away.

Jim Morrison: I’ve always been attracted to ideas that were about revolt against authority. I like ideas about the breaking away or overthrowing of established order. I am interested in anything about revolt, disorder, chaos—especially activity that seems to have no meaning. It seems to me to be the road toward freedom. External revolt is a way to bring about internal freedom. Rather than starting inside, I start outside—reach the mental through the physical.

First, however, the student must realize that any system he or she may practice is artificial. That is to say, mastery of it is not the desired end in itself but only a vehicle towards that end. Second, the individual must be able to subdue the external gratifications of rank, prestige, competitive victory, and ego in general for the truer rewards of personal development. Finally, the prospective adherent must realize that The Martial Way does not start and end at the door of the training hall. It is a way of life in which every action, in and out of the training hall, is done in the context of warriorship.

our perceptions of the external world are habitually clouded by the verbal notions in terms of which we do our thinking. We are for ever attempting to convert things into signs for the more intelligible abstractions of our own invention. But in doing so, we rob these things of a great deal of their native thinghood.

I recalled that inward sensation I had experienced: for I could recall it, with all its unspeakable strangeness. I recalled the voice I had heard; again I questioned whence it came, as vainly as before: it seemed in ME--not in the external world. I asked was it a mere nervous impression--a delusion? I could not conceive or believe: it was more like an inspiration. The wondrous shock of feeling had come like the earthquake which shook the foundations of Paul and Silas's prison; it had opened the doors of the soul's cell and loosed its bands--it had wakened it out of its sleep, whence it sprang trembling, listening, aghast; then vibrated thrice a cry on my startled ear, and in my quaking heart and through my spirit, which neither feared nor shook, but exulted as if in joy over the success of one effort it had been privileged to make, independent of the cumbrous body.

Know the Truth and the Truth gives you a sense of freedom, soon then comes the actual freedom on the external.

In accordance with such zeal, by reducing the external world to a matter of faith, he wanted merely to open a little door for faith in general, and to prepare the credit for that which was afterwards actually to be offered on credit; just as if, to introduce paper money, we tried to appeal to the fact that the value of the ringing coin depended merely on the stamp the State put on it.

Lewontin goes on to say, “The characteristic of a living object is that it reacts to external stimuli rather than being passively propelled by them. An organism’s life consists of constant mid-course corrections.”11

The students who feel alienated by current systems of standardization and testing may walk out the door, and it’s left to them and others to pay the price in unemployment benefits and other social programs. These problems are not accidental by-products of standardized education; they are a structural feature of these systems. They were designed to process people according to particular conceptions of talent and economic need and were bound to produce winners and losers in just those terms. And they do. Many of these “externalities” could be avoided if education genuinely gave all students the same opportunities to explore their real capabilities and create their best lives.

But nothing external to God can possibly constrain him. If he chooses to restore a broken universe, it is because he "wants" to, because, for example, he loves it and wants the best for it. But he is free to do as he wills, and his character (Who He Is) controls his will.

lower her to my side and pull her against me so that her head is resting on my jacket. Her breath tastes like starburst and it makes me want to keep kissing her until I can identify every single flavor. Her hand touches my arm and she gives it a tight squeeze just as my tongue slips inside her mouth. That would be strawberry on the tip of her tongue. She keeps her hand on my arm, periodically moving it to the back of my head, then returning it to my arm. I keep my hand on her waist, never once moving it to touch any other part of her. The only thing we explore is each other’s mouths. We kiss without making another sound. We kiss until the alarm sounds off on my phone. Despite the noise, neither of us stops kissing. We don’t even hesitate. We kiss for another solid minute until the bell rings in the hallway outside and suddenly lockers are slamming shut and people are talking and everything about our moment is stolen from us by all the inconvenient external factors of school. I still my lips against hers, then slowly pull back. “I have to get to class,” she whispers. I nod, even though she can’t see me. “Me, too,” I reply. She begins to scoot out from beneath me. When I roll onto my back, I feel her move closer to me. Her mouth briefly meets mine one more time, then she pulls away and stands up. The second she opens the door, the light from the hallway pours in and I squeeze my eyes shut, throwing my arm over my face. I hear the door shut behind her and by the time I adjust to the brightness, the light is gone again. I sigh heavily. I also remain on the floor until my physical reaction to her subsides. I don’t know who the hell she was or why the hell she ended up here, but I hope to God she comes back. I need a whole hell of a lot more of that. • • • She didn’t come back the next day. Or the day after that. In fact, today marks exactly a week since she literally fell into my arms, and I’ve convinced myself that maybe that whole day was a dream. I did stay up most of the night before watching zombie movies with Chunk, but even though I was going on two hours of sleep, I don’t know that I would have been able to imagine that. My fantasies aren’t that fun. Whether she comes back or not, I still don’t have a fifth period and until someone calls me out on it, I’ll keep hiding out in here. I actually slept way too much last night, so I’m not tired. I pull my phone out to text Holder when the door to the closet begins to open. “Are you in here, kid?” I hear her whisper. My heart immediately picks up pace and I can’t tell if it’s that she came back or if it’s because the

Looking back into childhood is like turning a telescope the wrong way around. Everything appears in miniature, but with a clarity it probably does not deserve; moreover it has become concentrated and stylized, taking shape in symbolism. Thus it is that I sometimes see my infant self as having been set down before a blank slate on which to construct a map or schema of the external world, and as hesitantly beginning to sketch it, with many false starts and much rubbing-out, the anatomy of my universe. Happiness and sorrow, love and friendship, hostility, a sense of guilt and more abstract concepts still, must all find a place somewhere, much as an architect lays out the plan of a house he is designing - hall, dining-room and bedrooms - but must not forget the bathroom. In a child’s map, too, some of the rooms are connected by a serving-hatch, while others are sealed off behind baize doors. How can the fragments possibly be combined to make sense? Yet this map or finished diagram, constructed in the course of ten or twelve years’ puzzling, refuses to be ignored, and for some time to come will make itself felt as bones through flesh, to emerge as the complex organism which adults think of as their philosophy of life. Presumably it has its origins in both heredity and enviorment. So with heredity I shall begin.

The silence of a convent at night is the silence of the grave. Too far removed from the busy world without for external sounds to penetrate the thick walls, whilst within no slamming door, nor wandering foot, nor sacrilegious voice breaks in upon the stillness, the slightest noise strikes upon the ear with a fearful distinctness. ("The Monk's Story")

Honest confession is an externalizing of an inward conversation for the purpose of gaining insight, releasing a burden, or admitting reality. Confession leads to movement and helps us get out of merely coping. It opens doors to growth and change because it is an act of congruence. By externalizing--sharing--our true state of affairs, w are better able to receive the help we really need.

One of the constants in life is that results are always being produced. If you don't consciously decide what results you want to produce and represent things accordingly, then some external trigger-a conversation, a TV show, whatever-may create states that create behaviors that do not support you. Life is like a river. It's moving, and you can be at the mercy of the river if you don't take deliberate, conscious action to steer yourself in a direction you have predetermined. If you don't plant the mental and physiological seeds of the results you want, weeds will grow automatically. If we don't consciously direct our own minds and states, our environment may produce undesirable haphazard states. The results can be disastrous. Thus it's critical that-on a daily basis-we stand guard at the door of our mind, that we know how we are consistently representing things to ourselves. We must daily weed our garden.

The opposite of love is evil. You stupid human beings, the whole thing is right in front of you, but on you go, debating whether evil is internal or external, inherent in everyone or created by circumstance...The world is not divided into two. You have evil within you, you contain evil, that's the basic idea. When you open the door, what do you get, the lady or the tiger? Whoops, sorry, you get both, because the lady is the tiger. Doity Toid to the Eel

A kiss with Lenore is a scenario in which Iskate with buttered soles over the moist rink of lower lip, sheltered from weathers by the wet warm overhang of upper, finally to crawl between lip and gum and pull the lip to me like a child’s blanket and stare over it with beady, unfriendly eyes out at the world external to Lenore, of which I no longer wish to be part. That I must in the final analysis remain part of the world that is external to and other from Lenore Beadsman is to me a source of profound grief. That others may dwell deep, deep within the ones they love, drink from the soft cup at the creamy lake at the center of the Object of Passion, while I am fated forever only to intuit the presence of deep recesses while I poke my nose, as it were, merely into the foyer of the Great House of Love, agitate briefly, and make a small mess onthe doormat, pisses me off to no small degree. But that Lenore finds such tiny frenzies, such conversations just inside the Screen Door of Union, to be not only pleasant and briefly diverting but somehow apparently right, fulfilling, significant, in some sense wonderful, quite simply and not at all surprisingly makes me feel the same way, enlarges my sense of it and me, sends me hurrying up the walk to that Screen Door in my best sportjacket and flower in lapel as excited as any schoolboy, time after time, brings me charging to the cave entrance in leopardskin shirt, avec club, bellowing for admittance and promising general kickings of ass if I am impeded in any way.

For American Catholics, a millennium that John Paul II had hailed as a “new springtime” for Christianity began instead with a wave of revelations about priestly sex abuse. There had been intimations of this crisis in the 1980s, when several high-profile instances of priestly pedophilia had surfaced in the media. But nothing prepared Catholic America for the flood of 2003, which began in New England but ultimately left no diocese or community untouched, reaching even to the doors of the Vatican itself. Horror upon horror, cover-up upon cover-up, and sacrilege piled on sacrilege—it was like an anti-Catholic polemic from the nineteenth century, except that it was all too terribly true. No atheist or anticlericalist, no Voltaire or Ingersoll or Twain could have invented a story so perfectly calculated to discredit the message of the Gospel as the depredations of Thomas Geoghan and the legalistic indifference of Bernard Cardinal Law. No external enemy of the faith, no Attila or Barbarossa or Hitler, could have sown so much confusion and dismay among the faithful as Catholicism’s own bishops managed to do.

Competition is the spice of sports; but if you make spice the whole meal you'll be sick. The simplest single-celled organism oscillates to a number of different frequencies, at the atomic, molecular, sub-cellular, and cellular levels. Microscopic movies of these organisms are striking for the ceaseless, rhythmic pulsation that is revealed. In an organism as complex as a human being, the frequencies of oscillation and the interactions between those frequencies are multitudinous. -George Leonard Learning any new skill involves relatively brief spurts of progress, each of which is followed by a slight decline to a plateau somewhat higher in most cases than that which preceded it…the upward spurts vary; the plateaus have their own dips and rises along the way…To take the master’s journey, you have to practice diligently, striving to hone your skills, to attain new levels of competence. But while doing so–and this is the inexorable–fact of the journey–you also have to be willing to spend most of your time on a plateau, to keep practicing even when you seem to be getting nowhere. (Mastery, p. 14-15). Backsliding is a universal experience. Every one of us resists significant change, no matter whether it’s for the worse or for the better. Our body, brain and behavior have a built-in tendency to stay the same within rather narrow limits, and to snap back when changed…Be aware of the way homeostasis works…Expect resistance and backlash. Realize that when the alarm bells start ringing, it doesn’t necessarily mean you’re sick or crazy or lazy or that you’ve made a bad decision in embarking on the journey of mastery. In fact, you might take these signals as an indication that your life is definitely changing–just what you’ve wanted….Be willing to negotiate with your resistance to change. Our preoccupation with goals, results, and the quick fix has separated us from our own experiences…there are all of those chores that most of us can’t avoid: cleaning, straightening, raking leaves, shopping for groceries, driving the children to various activities, preparing food, washing dishes, washing the car, commuting, performing the routine, repetitive aspects of our jobs….Take driving, for instance. Say you need to drive ten miles to visit a friend. You might consider the trip itself as in-between-time, something to get over with. Or you could take it as an opportunity for the practice of mastery. In that case, you would approach your car in a state of full awareness…Take a moment to walk around the car and check its external condition, especially that of the tires…Open the door and get in the driver’s seat, performing the next series of actions as a ritual: fastening the seatbelt, adjusting the seat and the rearview mirror…As you begin moving, make a silent affirmation that you’ll take responsibility for the space all around your vehicle at all times…We tend to downgrade driving as a skill simply because it’s so common. Actually maneuvering a car through varying conditions of weather, traffic, and road surface calls for an extremely high level of perception, concentration, coordination, and judgement…Driving can be high art…Ultimately, nothing in this life is “commonplace,” nothing is “in between.” The threads that join your every act, your every thought, are infinite. All paths of mastery eventually merge. [Each person has a] vantage point that offers a truth of its own. We are the architects of creation and all things are connected through us. The Universe is continually at its work of restructuring itself at a higher, more complex, more elegant level . . . The intention of the universe is evolution. We exist as a locus of waves that spreads its influence to the ends of space and time. The whole of a thing is contained in each of its parts. We are completely, firmly, absolutely connected with all of existence. We are indeed in relationship to all that is.

I excused myself to the bathroom to freshen up and put on a champagne satin negligee in an effort to thwart the external forces that were trying to rob me of my husband’s attention. I brushed my teeth and spritzed myself with Jil Sander perfume before opening the door to the bedroom, where I would seduce my Marlboro Man away from his worries. I knew I could win if only I applied myself. He was just getting off the phone when I entered the room. “Dammit,” I heard him mumble as he plopped down onto the enormous king-size bed. Oh no. Jil Sander had her work cut out for her.

Richard Lewontin describes it like this . . . Much of the uncertainty of evolution arises from the existence of multiple possible pathways even when external conditions are fixed. It is a prejudice of evolutionists who give adaptive explanations of the features of organisms that every difference between species must be a consequence of different selective forces that operated on them. . . . Populations subject to identical selective conditions may arrive at quite different evolutionary endpoints, so that the observation that two species differ is not prima facie evidence that they were adaptively differentiated.

As he wept, daylight penetrated more and more clearly into his soul; an extraordinary light; a light at once ravishing and terrible. His past life, his first fault, his long expiation, his external brutishness, his internal hardness, his dismissal to liberty, rejoicing in manifold plans of vengeance, what had happened to him at the Bishop’s, the last thing that he Free eBooks at Planet eBook.com 199 had done, that theft of forty sous from a child, a crime all the more cowardly, and all the more monstrous since it had come after the Bishop’s pardon,—all this recurred to his mind and appeared clearly to him, but with a clearness which he had never hitherto witnessed. He examined his life, and it seemed horrible to him; his soul, and it seemed frightful to him. In the meantime a gentle light rested over this life and this soul. It seemed to him that he beheld Satan by the light of Paradise. How many hours did he weep thus? What did he do after he had wept? Whither did he go! No one ever knew. The only thing which seems to be authenticated is that that same night the carrier who served Grenoble at that epoch, and who arrived at D—— about three o’clock in the morning, saw, as he traversed the street in which the Bishop’s residence was situated, a man in the attitude of prayer, kneeling on the pavement in the shadow, in front of the door of Monseigneur Welcome.

A kiss with Lenore is a scenario in which I skate with buttered soles over the moist rink of lower lip, sheltered from weathers by the wet warm overhang of upper, finally to crawl between lip and gum and pull the lip to me like a child’s blanket and stare over it with beady, unfriendly eyes out at the world external to Lenore, of which I no longer wish to be part. That I must in the final analysis remain part of the world that is external to and other from Lenore Beadsman is to me a source of profound grief. That others may dwell deep, deep within the ones they love, drink from the soft cup at the creamy lake at the center of the Object of Passion, while I am fated forever only to intuit the presence of deep recesses while I poke my nose, as it were, merely into the foyer of the Great House of Love, agitate briefly, and make a small mess on the doormat, pisses me off to no small degree. But that Lenore finds such tiny frenzies, such conversations just inside the Screen Door of Union, to be not only pleasant and briefly diverting but somehow apparently right, fulfilling, significant, in some sense wonderful, quite simply and not at all surprisingly makes me feel the same way, enlarges my sense of it and me, sends me hurrying up the walk to that Screen Door in my best sportjacket and flower in lapel as excited as any schoolboy, time after time, brings me charging to the cave entrance in leopardskin shirt, avec club, bellowing for admittance and promising general kickings of ass if I am impeded in any way.

From one perspective, the biosphere can be understood as a complex three-dimensional biofilm that extends from deep in the Earth to the edges of space. That Gaian biofilm continually regulates the environment of the Earth; it is, for instance, what keeps the oxygen content of the atmosphere at 21 percent. Oxygen, a highly reactive gas, will, when left to its own devices, combine with other elements to achieve a stable state, but on this planet, it does not. It was that insight that began James Lovelock’s understanding that the Earth is a self-organized system regulating its own environment. In spite of reductionists’ discomfort, such regulation has been found to occur anytime a living, self- organized system emerges. As Williams and Lenton comment about such systems, “the environment is consistently regulated to habitable conditions, even in the face of severe external perturbations.

And in many other cities which for him were all identical - hotel, taxi. a hall in a cafe or club. These cities, these regular rows of blurry lamps marching past and suddenly advancing and encircling a stone horse in a square, were as much a habitual and unnecessary integument as the wooden pieces and the black and white board, and he accepted this external life as something inevitable but completely uninteresting. Similarly, in his way of dressing and in the manner of his everyday life, he was prompted by extremely dim motives, stopping to think about nothing, rarely changing his linens, automatically winding his watch at night, shaving with the same safety blade until it ceased to cut altogether, and feeding haphazardly and plainly. From some kind of melancholy inertia he continued to order at dinner the same mineral water, which effervesced slightly in the sinuses and evoked a tickling sensation in the corner of his eyes, like tears for the vanished Valentinov. Only rarely did he notice his own existence, when for example lack of breath - the revenge of a heavy body - forced him to halt with open mouth on a staircase, or when he had a toothache, or when at a late hour during his chess cogitations an outstretched hand shaking a matchbox failed to evoke in it the rattle of matches, and the cigarette that seemed to have been thrust unnoticed into his mouth by someone else suddenly grew and asserted itself, solid, soulless, and static, and his whole life became concentrated in the single desire to smoke, although goodness knows how many cigarettes had already been unconsciously consumed, In general, life around him was so opaque and demanded so little effort of him that it sometimes seemed someone - a mysterious, invisible manager - continued to take him from tournament to tournament; but occasionally there were odd moments, such quietness all around, and when you looked out into the corridor - shoes, shoes, shoes, standing at all the door, and in your ears the roar of loneliness.

Being psychological means that one will need to find the new, the personal myth from within. It will not be found in an external ideology or institution, however benignly intended it may be, for those sources which may have served the past have too often grown self-perpetuating, preserving their own priesthood or corporate leadership, and rigidifying an original primal experience into dogma and formal principles. One will find, sooner or later, that the pneuma, or spirit, has long departed those ideas and places. Nor will right thinking or rational principles of conduct and behavior satisfy the soul. We will not be spared our anxieties, moments of deep despair, and appointments with the fellow with the scythe at the door. No amount of ritual prayer, healthful practices, or salutary motives will plumb the soul’s depths. Quite likely, the soul will speak to us at least some of the time in ways we do not want to hear. But it is speaking, always, and tells of us of that invisible world, which informs, moves, and shapes the visible world.

As their white blood cell counts collapsed, infection crawled across the skin of the young operators and firemen: Thick black blisters of herpes simplex encrusted their lips and the inside of their mouths. Candida rendered their gums red and lacy, and the skin peeled back, leaving them the color of raw meat. Painful ulcers developed on their arms, legs, and torsos, where they had been burned by beta particles. Unlike thermal burns caused by heat alone, which heal slowly over time, radiation burns grow gradually worse—so their external beta burns expanded outward in waves from wherever radioactive material had touched them and ate into the tissue below. The men’s body hair and eyebrows fell out, and their skin darkened—first red, then purple, before finally it became a papery brown-black and curled away in sheets. Inside their bodies, the gamma radiation ate away the lining of their intestines and corroded their lungs. Anatoly Kurguz, who had fought to close the airlock door to the reactor hall in the moments after the explosion and was enveloped in steam and dust, had so much cesium inside his body that he became a dangerous source of radiation. He

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

We spend most of our conscious waking day with our attention on the external environment and functioning in Beta [brain wave state]. [...] [Fast Beta-wave states are the realm of the conscious mind]. Slow brain-wave states are the realm of the subconscious. [...] [For example, slower] Alpha waves are created in the creative, imaginative state. [...] [When your brain is in high Beta it] isn’t in creative mode [nor meditative, nor inspiration mode, nor receptive more]; it’s fixated on survival. [...] The brain in high Beta can’t easily shift gears into the imaginary realm of Alpha [or deeper into the subconscious]. [...] If you’re constantly analyzing (I call this “being in analytical mind”), you are in Beta and you’re not able to enter into the subconscious mind. [...] [Meditation slows down the brain waves and takes you out of Beta state]. Meditation Takes Us from Beta into Alpha and Theta Brain-Wave States. [...] Meditation Takes Us Beyond Analytical Mind and into the Subconscious. [...]. [It] opens the door between the conscious and subconscious minds. We meditate to enter the operating system of the subconscious, where all of those unwanted habits and behaviors reside, and change them to more productive modes to support us in our lives.

I know Christians who yearn for God's older style of a power-worker who topples pharaohs, flattens Jericho's walls, and scorches the priests of Baal. I do not. I believe the kingdom now advances through grace and freedom, God's goal all along. I accept Jesus' assurance that his departure from earth represents progress, by opening a door for the Counselor to enter. We know how counselors work: not by giving orders and imposing changes through external force. A good counselor works on the inside, bringing to the surface dormant health. For a relationship between such unequal partners, prayer provides an ideal medium. Prayer is cooperation with God, a consent that opens the way for grace to work. Most of the time the Counselor communicates subtly: feeding ideas into my mind, bringing to awareness a caustic comment I just made, inspiring me to choose better than I would have done otherwise, shedding light on the hidden dangers of temptation, sensitizing me to another's needs. God's Spirit whispers rather than shouts, and brings peace not turmoil. Although such a partnership with God may lack the drama of the bargaining sessions with Abraham and Moses, the advance in intimacy is striking. . . The partnership binds so tight that it becomes hard to distinguish who is doing what, God or the human partner. God has come that close.

As everyone knows, Islam set up a social order from the outset, in contrast, for example, to Christianity. Islamic social teachings are so basic to the religion that still today many people, including Muslims, are completely unaware of Islam's spiritual dimensions. Social order demands rules and regulations, fear of the king, respect for the police, acknowledgement of authority. It has to be set up on the basis of God's majesty and severity. It pays primary attention to the external realm, the realm of the body and the desires of the lower soul, the realm where God is distant from the world. In contrast, Islamic spiritual teachings allow for intimacy, love, boldness, ecstatic expressions, and intoxication in the Beloved. All these are qualities that pertain to nearness to God. (...) In short, on the social level, Islam affirms the primacy of God as King, Majestic, Lord, Ruler. It establishes a theological patriarchy even if Muslim theologians refuse to apply the word father (or mother) to God. God is yang, while the world, human beings, and society are yin. Thereby order is established and maintained. Awe and distance are the ruling qualities. On the spiritual level, the picture is different. In this domain many Muslim authorities affirm the primacy of God as Merciful, Beautiful, Gentle, Loving. Here they establish a spiritual matriarchy, though again such terms are not employed. God is yin and human beings are yang. Human spiritual aspiration is accepted and welcomed by God. Intimacy and nearness are the ruling qualities. This helps explain why one can easily find positive evaluations of women and the feminine dimension of things in Sufism. (...) Again, this primacy of yin cannot function on the social level, since it undermines the authority of the law. If we take in isolation the Koranic statement, "Despair not of God's mercy surely God forgives all sins" (39:53), then we can throw the Sharia out the window. In the Islamic perspective, the revealed law prevents society from degenerating into chaos. One gains liberty not by overthrowing hierarchy and constraints, but by finding liberty in its true abode, the spiritual realm. Freedom, lack of limitation and constraint, bold expansivenessis achieved only by moving toward God, not by rebelling against Him and moving away. Attar (d. 618/1221) makes the same point more explicitly in an anecdote he tells about the great Sufi shaykh, Abu'l- Hasan Kharraqani (d. 425/1033): It is related that one night the Shaykh was busy with prayer. He heard a voice saying, "Beware, Abu'l-Hasan! Do you want me to tell people what I know about you so that they will stone you to death?" The Shaykh replied, "O God the Creator! Do You want me to tell the people what I know about Your mercy and what I see of Your generosity? Then no one will prostrate himself to You." A voice came, "You keep quiet, and so will I." Sufism is concerned with "maintaining the secret" (hifz al-sirr) for more reasons than one. The secret of God's mercy threatens the plain fact of His wrath. If "She" came out of the closet, "He" would be overthrown. But then She could not be found, for it is He who shows the way to Her door.

The blinking message light on the phone screamed at us when we walked into the bedroom of our suite. Marlboro Man audibly exhaled, clearly wishing the world--and his brother and the grain markets and the uncertainties of agriculture--would leave us alone already. I wish they’d leave us alone, too. In light of the recent developments, though, Marlboro Man picked up the phone and dialed Tim to get an update. I excused myself to the bathroom to freshen up and put on a champagne satin negligee in an effort to thwart the external forces that were trying to rob me of my husband’s attention. I brushed my teeth and spritzed myself with Jil Sander perfume before opening the door to the bedroom, where I would seduce my Marlboro Man away from his worries. I knew I could win if only I applied myself. He was just getting off the phone when I entered the room. “Dammit,” I heard him mumble as he plopped down onto the enormous king-size bed. Oh no. Jil Sander had her work cut out for her. I climbed on the bed and lay beside him, resting my head on his arm. He draped his arm across my waist. I draped my leg around his. He sighed. “The markets are totally in the shitter.” I didn’t know the details, but I did know the shitter wasn’t a good place. I wanted to throw out the usual platitudes. Don’t worry about it, try not to think about it, we’ll figure it out, everything will be okay. But I didn’t know enough about it. I knew he and his brother owned a lot of land. I knew they worked hard to pay for it. I knew they weren’t lawyers or physicians by profession and didn’t have a whole separate income to supplement their ranching operation. As full-time ranchers, their livelihoods were completely reliant on so many things outside of their control--weather, market fluctuations, supply, demand, luck. I knew they weren’t home free in terms of finances--Marlboro Man and I had talked about it. But I didn’t understand enough about the ramifications of this current wrinkle to reassure him that everything would be okay, businesswise. And he probably didn’t want me to. So I did the only thing I could think of to do. I assured my new husband everything would be okay between us by leaning over, turning off the lamp, and letting the love between us--which had zero to do with markets or grains--take over.

So in general anything can have a variety of grounds; each determination of its content, as self-identical, pervades the whole and can therefore be considered essential; the door is wide open to innumerable aspects, that is, determinations, lying outside the thing itself, on account of the contingency of their mode of connection. Therefore whether a ground has this or that consequent is equally contingent. Moral motives, for example, are essential determinations of the ethical nature, but what follows from them is at the same time an externality distinct from them, which follows and also does not follow from them; it is only through a third that it is attached to them. More accurately this is to be understood in this way, that if the moral motive is a ground, it is not contingent to it whether it has or has not a consequent or a grounded, but it is contingent whether it is or is not made a ground at all. But again, since the content which is the consequent of the moral motive, if this has been made the ground, has the nature of externality, it can be immediately sublated by another externality. Therefore an action may, or may not, issue from a moral motive. Conversely, an action can have various grounds; as a concrete, it contains manifold essential determinations, each of which can therefore be assigned as ground. The search for and assignment of grounds, in which argumentation mainly consists, is accordingly an endless pursuit which does not reach a final determination; for any and every thing one or more good grounds can be given, and also for its opposite; and a host of grounds can exist without anything following from them. What Socrates and Plato call sophistry is nothing else but argumentation from grounds; to this, Plato opposes the contemplation of the Idea, that is, of the subject matter in and for itself or in its Notion. Grounds are taken only from essential determinations of a content, essential relationships and aspects, and of these every subject matter, just like its opposite, possesses several; in their form of essentiality, one is as valid as another; because it does not embrace the whole extent of the subject matter, each is a one-sided ground, the other particular sides having on their part particular grounds, and none of them exhausts the subject matter which constitutes their togetherness [Verknüpfung] and contains them all; none is a sufficient ground, that is, the Notion.

He took memory sticks and an external drive from his desk, and cables from the mess on the floor. Pike loaded his gear into the backpack, and we made our way toward the garage. Pike stopped when we reached the living room. “The fish.” The aquarium stood on its stand, bubbling. I said, “What about them?” Tyson said, “We gotta feed them.” We waited while Pike fed the fish, then followed him into the garage. The walls were lined with gray metal shelving units. The shelves were crowded with different-sized boxes and the clutter that accumulates as time passes, and more boxes were stacked on the floor in front of the shelves. Handwriting identified their contents: Christmas/ornaments, Christmas/lights, Tyson—baby clothes, Mom’s lamp. Pike pointed out a small black box clipped to the outside of the garage door’s track, up high by the ceiling and difficult to see. “Transmitter.

It’s worth noting, incidentally, that most private corporations are fantastically inefficient, although their inefficiency is disguised by collusion with the government: Contrary to their claims of efficiency, most large corporations…spend an inordinate portion of society’s resources on advertising, executive perks and salaries, transportation and communications to far-flung corporate empires, and lobbying expenses. Most depend for their profits and survival on a complex regime of public subsidies, exemptions, and externalized costs, including the indirect subsidies they gain when allowed to pay less than a living wage, maintain substandard working conditions, market hazardous products, dump untreated wastes into the environment, and extract natural resources from public lands at below-market prices. Ralph Estes…estimates that in 1994 corporations extracted more than $2.6 trillion a year in such subsidies in the United States alone—roughly five times their reported profits… It is one of the basic principles of efficient market function that the full costs of a product or service be borne by the seller and passed on to the buyer. Yet many corporations would be forced to close their doors or restructure if they had to bear the true full costs of their operations.123 Americans sometimes think of large size almost as an end in itself, or at least as necessary for economic efficiency. But this is not always the case. In some industries, economies of scale do exist. But large size tends to entail bureaucratic inefficiencies, environmental destruction, allocative inequalities, political corruption, in general significant negative externalities.124

Begin with a decision. Decide that from this moment you will change your life. So far, external events and the impact of the environment influenced your everyday life. Everything that has happened to you today, in this moment, is the result of your previous decisions and thoughts. From now on you will take charge of your life. Control what you can, and control your reaction about things you can’t control. What do you like to do? What can you do right now? What do you need? Answer these questions. When you answer only two questions similarly, you face a situation that requires attention. Think about how can you change to give the same answer to all the three questions. When all the three match it means you found something that adds immediate value to your life. If you promise yourself something, make sure to fulfill it. The greatest disappointment you can feel is when you lose credibility in your own eyes. When a promise is made but isn’t kept, it creates a sense of emptiness, a sense of unfinished business. The worst case is when you don’t keep a promise you made for yourself. It is important to stay credible in your own eyes. Better start with smaller promises. Today I will walk home instead of taking the bus. Or, this weekend I’ll have a picnic instead of watching TV. Then work up to the bigger ones like, I’m going to learn to play the violin. Remember to build up credibility, take responsibility, and keep promises to yourself. If you keep your own promises you cultivate self-respect. Self-respect generates self-love. If you love yourself, you’ll love your innate abilities. If you love them, you’ll love using them. If you love using them, doors will open even in the thickest walls. This is what I call a positive circle. Opening new doors requires new skills. You cannot make a difference in your life relying only on your past. Be opened to new things. Be persistent and do not give up. Vow that you will not give up until you achieve your goal, what you were born to do! The length or difficulty of the road ahead can make a lot of people stop before they even cross the start line. Set off and take the first step. Divide the distance into manageable stages. Do a little bit more than you’re comfortable with. Undertake a little bit more and keep your commitments. Only in this way is it possible to begin to develop a new habit that will make you stronger. Believe in yourself. Believe that you can do it. When you begin to make a living from your hobby, people will tell you things like, “you’ll die of hunger.

Thus, in eastern Tibet, they say that before he died one monk asked that no one touch his corpse for a week and that the door to his room remain closed. After seven days, when they went into the room, his body had completely dissolved. They found only his monastic robes; even his nails and hair had disappeared. This monk was a hermit who lived very simply, without externalizing any signs of realization during his life devoted to contemplation. He had managed, through his practice, to actualize the primordial purity of the mind. We are not all called to such an accomplishment. It is better, for our daily practice, to stay at home, keeping our professional and family life while still learning to become better from day to day and adhering to a positive mode of life that will contribute to the good of society, according to the principles of the Dharma. We should choose professions in the areas of education, health, or social services. We should avoid renouncing everything for a solitary retreat. The aim is not to devote ourselves solely to spiritual practice, to lead a life lost in the glaciers. We should progress by degrees, steadily, taking care not to have extreme views, in a spirit of steadfastness and perseverance.

The ceiling and rear wall disappeared, exposing the external vista of a massive spiral galaxy, its brilliant arms of blue and purple surrounding a giant ball of white light in the center. The collective brilliance of a trillion stars filled the tiny room. Max yelped, leapt out of the bed, and pressed his back against the door. “You’re perfectly fine, mate,” Ross said with a hearty chuckle. “Calm the bloody hell down. The wall and ceiling are still there, just reflecting the external view. Neat, huh?

Breaking the rhythm of your external heartbeat should be avoided at all costs, but sometimes it’ll happen anyway. Something will break. Something will take longer than anyone expected. It almost always happens with V1, when you’re starting from scratch, trying to figure out everything at once. But once you’ve got your process in place and can finally get V1 out the door, your heartbeat can settle down. It can get steady. And when you ship V2, you’ll actually be on time. And everyone—your team, your customers, the press—will feel the rhythm.

LOCAL SELF AS HOST FOR NONLOCAL SELF When you drop back into your daily life after meditation, you’re changed. You’ve communed with nonlocal mind for an hour, experiencing the highest possible cadence of who you are. That High Self version of you rearranges neurons in your head to create a physical structure to anchor it. You now have a brain that accommodates both the local self and the nonlocal self. My experience has been that the longer you spend in Bliss Brain, whether in or out of meditation, the greater the volume of neural tissue available to anchor that transcendent self in physical experience. Once a critical mass of neurons has wired together, a tipping point occurs. You begin to flash spontaneously into Bliss Brain throughout your day. When you’re idle for a while, like being stuck in traffic or standing in line at the grocery store, the most natural activity seems to be to go into Bliss Brain for a few moments. This reminds you, in the middle of everyday life, that the nonlocal component of your Self exists. It also brings all the enhanced creativity, productivity, and problem-solving ability of Bliss Brain to bear on your daily tasks. You become a happy, creative, and effective person. These enhanced capabilities render you much more able to cope with the challenges of life. They don’t confer exceptional luck. When everyone’s house burns down, yours does too. When the economy nosedives, it takes you with it. But because you possess resilience, and a daily experience of your nonlocal self, you take it in stride. Even when external things vanish, you still have the neural network that Bliss Brain created. No one can take that away from you. DEEPENING PRACTICES Here are practices you can do this week to integrate the information in this chapter into your life: Posttraumatic Growth Exercise 1: In your journal, write down the names of the most resilient people you’ve known personally. They can be alive or dead. They’re people who’ve gone through tragedy and come out intact. Make an appointment to spend time with at least two of the living ones in the coming month. Listen to their stories and allow inspiration to fill you. Neural Reconsolidation Exercise: This week, after a particularly deep meditation, savor the experience. Set a timer and lie down for 15 to 30 minutes. Visualize your synapses wiring together as you deliberately fire them by remembering the deliciousness of the meditation. Choices Exercise: Make 10 photocopies of illustration 7.4, the two doors. Next, analyze in what areas of your environment you often make negative choices. Maybe it’s in online meetings with an annoying colleague at work. Maybe it’s the food choices you make when you walk to the fridge. Maybe it’s the movies you watch on your TV. Tape a copy of the two doors illustration to those objects, such as the monitor, fridge, or TV. This will help you remember, when you’re under stress, that you have a choice.

In the typical evangelical service, after a rousing sermon comes the “altar call.” This routine is strikingly similar to hypnotic induction methods in other contexts: The key is to get people to focus attention inward rather than outward, so that they see, hear, and feel internally rather than externally, through the five senses. At such times, you are much more susceptible to suggestions and less able to use your critical abilities. After an emotional sermon, which has likely already employed manipulative techniques such as fear and guilt, you are asked to bow your head and close your eyes. Soft music plays while everyone focuses inward. Quiet hymns repeat “Jesus is calling” or “Just as I am.” The minister then speaks softly into the microphone, suggesting that the Holy Spirit is present and moving in the congregation. Feelings are interpreted for you, as “conviction of sin,” “answering His call,” and so forth. With perfected timing, the preacher asks, “Can you hear Jesus knocking on your heart’s door? Won't you open it today?” You are then asked to raise your hand while keeping your eyes shut; then to get up and come forward. The effect is powerful, carefully orchestrated, and effective.

Fredericksburgh, whence there is a railway to Richmond. The tract of country through which it takes its course was once productive; but the soil has been exhausted by the system of employing a great amount of slave labour in forcing crops, without strengthening the land: and it is now little better than a sandy desert overgrown with trees. Dreary and uninteresting as its aspect is, I was glad to the heart to find anything on which one of the curses of this horrible institution has fallen; and had greater pleasure in contemplating the withered ground, than the richest and most thriving cultivation in the same place could possibly have afforded me. In this district, as in all others where slavery sits brooding, (I have frequently heard this admitted, even by those who are its warmest advocates:) there is an air of ruin and decay abroad, which is inseparable from the system. The barns and outhouses are mouldering away; the sheds are patched and half roofless; the log cabins (built in Virginia with external chimneys made of clay or wood) are squalid in the last degree. There is no look of decent comfort anywhere. The miserable stations by the railway side, the great wild wood-yards, whence the engine is supplied with fuel; the negro children rolling on the ground before the cabin doors, with dogs and pigs; the biped beasts of burden slinking past: gloom and dejection are upon them all.

What distinguishes the various kinds of fears is the combination and amount of the raw materials involved. What ties together all instances of fear is the awareness that a threat to well-being is present or is soon very likely to occur. In short, in order to be felt as fear, components of a nonconscious defensive motivational state have to invade and become a presence98 in conscious awareness. This can only happen in organisms that have the capacity to both be aware of brain representations of internal and external events and to know in a personal, autobiographical sense that the event is happening to them—someone has to be home in the brain in order to feel fear when the defensive state knocks on the door.99

Ages 7, 35, 63, 91 These are the ages of reason, when awareness of responsibility, maturity, and mortality comes into clearer focus, catalyzed by some external event. Life pushes you, and you have to push back, hard, to open the door to the next chapter. Achieving something in particular is not the point; simply making a serious effort to move forward is enough to satisfy Saturn.

This book will not supply an answer to these deep issues , but I believe that it may open the door to them by a crack-albeit only by a crack. It will not tells us that there need necessarily be a 'self' whose actions are not attributable to external cause, but it will tell us to broaden our view as to the very nature of what a 'cause' might be. A 'cause' could be something that cannot be computed in practice or in principle. I shall argue that when a 'cause' is the effect of our conscious actions, then it must be something very subtle, certainly beyond computation, beyond chaos, and also beyond any purely random influences. Whether such a concept of 'cause' could lead us any closer to an understanding of the profound issue (or the 'illusion'?) of our free wills is a matter for the future.

A synthesis of metaphysical diference into a “one-all” universality of identical-sameness is epistemologically impossible, because the occurrence of an insurmountable parallax gap makes it such. Tis gap is constituted by “the confrontation of two closely linked perspectives between which no neutral common ground is possible.”3 Such a one-all synthesis is impossible because what philosophers of epistemology might refer to as the “real world”, as something external to the subject, is always unfnished, unstable, and incomplete. We can only ever obtain a partial knowledge of reality, and therefore no objective truth exists as a fully rendered form. Truth is incomplete and partial, like in an open world video game where a character navigates a world only to discover a doorway to a building that cannot be opened because the programmers did not have the space to create something behind the doors. Some aspect of the Real must remain bracketed.

instead of rejecting the Hegelian false reconciliation, one should reject as illusory the very notion of dialectical reconciliation, i.e., one should renounce the demand for a “true” reconciliation. Hegel was fully aware that reconciliation does not alleviate real suffering and antagonisms: his formulas of reconciliation from the foreword to his Philosophy of Right is that one should “recognize the Rose in the Cross of the present,” or, to put it in Marx’s terms, in reconciliation, one does not change external reality to fit some Idea, one recognizes this Idea as the inner “truth” of this miserable reality itself. The Marxist reproach that, instead of transforming reality, Hegel only proposes its new interpretation, thus in a way misses the point—it knocks on an open door, since, for Hegel, in order to pass from alienation to reconciliation, one has to change not reality but the way we perceive it and relate to it. And the critique of Hegel’s system as a return to closed identity which obfuscates the persisting antagonisms also knocks on an open door: the Hegelian reconciliation is the reconciliation with antagonisms.

I remember the light above the hatch blinking on, to indicate the trunk was being flooded. I remember the clattering on of the internal mechanism that would cause the air in the chamber to change. I remember, too, the brief silence before the sound of the external doors opening, and then the rush of water—miles and miles of it on top of our heads.

They will cease to exercise memory because they rely on that which is written, calling things to remembrance no longer from within themselves, but by means of external marks.

There is a dimension to the accumulation of merit that can only be called magical. We begin to exert ourselves in performing acts of kindness and love toward others. With the help of meditation, we begin to tone down some of our sharper and more aggressive edges. And strangely, the complexion of our world begins to change. We begin to find ourselves softer, more open, and more able to work our way through the extremes of our own self-absorption. And in the external world, we notice doors opening that had seemed firmly shut in the way of time, opportunities, and encouragement for practice. This change cannot be quantified. But it is also undeniable, as if the world had heard our attempts at helping others as itself a call for help; and as if the world responded with its own, much vaster outpouring of love.

A door that you don’t want it to close may suddenly close; a door that you don't want it to open may suddenly open! Forget external conditions, keep your mind strong, then you continue on your way no matter whether the doors open or close!

- I have to go. - No. You don't have to go. - Yes, I do. - No, you have to rest now. - I gotta go. - No, you don't have to go anywhere. You don't need to walk out this door and hire a Pakistani. - I have to go. I got other things to do. - F…g bullshit! We just woke up! And you are bleeding. I tie you to the gas pipe by the oven in the kitchen, girl. You do not go out on that door until you calm down Martina. - I am calm. - No, you need a few hours tied to the gas pipe to think some things over. Meditate a bit. - I want to go. - I don’t give a f..k what do you want right now, Martina, I am serious. You are wrong to think I won’t tie you to that f…g pipe if you don’t calm the f..k down and use your head finally. Apparently you do not know me so well after a year, baby. You are really stupid and you don’t see or hear it when I am telling you nicely. OK. You start to piss me off because you don’t realize it. You didn’t come home here to get Sabrina killed, do you understand? It is time for you now to get yourself together after this terrible year and begin to listen to me before I slap you only once Martina but the wall gives you the second one. Do you understand? Things only get done if I take care of them myself, haven’t you seen or realized that yet? Now, you need to listen to me just this once, Martina, and stay put with your bleeding hand, before I take you to the hospital for some stitches. Do you want stitches in your hand? Shots? - No. - Tough. So sit tight until I clean up this mess, and roll a joint. Here, have a Hennessy. - I don’t want it. - I repeat. I did not ask what do you want the first time in one year. I don’t give a f..k. You are listening to the smarter one. I told you to take a shot so that you calm down before you get yourself in jail for your stupidity thinking that you had to get Sabrina killed for any reason. Who told you this bullshit Martina? No hospital, no doctor, no medication, no stitches, then you need a drink right now. Alcohol. A bit. Internally. And externally. And shut up. Answer when I ask you something. Who told you this bullshit Martina that Sabrina has the club and she has to die? - Nobody. No one told me that. – You are lying. Who told you that Sabrina was your enemy, Martina? – Nobody. You. – Stop playing! I told you she is a f…g loser, a junkie, a bum, a liar, a thief. Do you want me to beat the answers, the living shit out of Adam, or Nicolas? Which one? Both?

Rasselas listened to him with the veneration due to the instructions of a superior being, and waiting for him at the door, humbly implored the liberty of visiting so great a master of true wisdom. The lecturer hesitated a moment, when Rasselas put a purse of gold into his hand, which he received with a mixture of joy and wonder. “I have found,” said the Prince at his return to Imlac, “a man who can teach all that is necessary to be known; who, from the unshaken throne of rational fortitude, looks down on the scenes of life changing beneath him. He speaks, and attention watches his lips. He reasons, and conviction closes his periods. This man shall be my future guide: I will learn his doctrines and imitate his life.” “Be not too hasty,” said Imlac, “to trust or to admire the teachers of morality: they discourse like angels, but they live like men.” Rasselas, who could not conceive how any man could reason so forcibly without feeling the cogency of his own arguments, paid his visit in a few days, and was denied admission. He had now learned the power of money, and made his way by a piece of gold to the inner apartment, where he found the philosopher in a room half darkened, with his eyes misty and his face pale. “Sir,” said he, “you are come at a time when all human friendship is useless; what I suffer cannot be remedied: what I have lost cannot be supplied. My daughter, my only daughter, from whose tenderness I expected all the comforts of my age, died last night of a fever. My views, my purposes, my hopes, are at an end: I am now a lonely being, disunited from society.” “Sir,” said the Prince, “mortality is an event by which a wise man can never be surprised: we know that death is always near, and it should therefore always be expected.” “Young man,” answered the philosopher, “you speak like one that has never felt the pangs of separation.” “Have you then forgot the precepts,” said Rasselas, “which you so powerfully enforced? Has wisdom no strength to arm the heart against calamity? Consider that external things are naturally variable, but truth and reason are always the same.” “What comfort,” said the mourner, “can truth and reason afford me? Of what effect are they now, but to tell me that my daughter will not be restored?” The Prince, whose humanity would not suffer him to insult misery with reproof, went away, convinced of the emptiness of rhetorical sounds, and the inefficacy of polished periods and studied sentences.

Another thing about the new and improved Coco Nerd: it’s unparkable. Those external tailpipes make it as wide as a ferryboat. But I finally get it jammed in between Emma’s Prius and the pickup truck belonging to the Elias farm. The door opens and I have about four inches of clearance to squeeze myself through.

We here at WH Carden are the specialist timber and door merchants who have a large range of quality, high performance soft and hard wood doors on show in our fantastic showroom, along with a range of mouldings and timber. Our range includes internal and external doors along with high performance timber and glass windows. We're certain that whatever you're looking for, you'll find it here at WH Carden.

1930s Functionalism/Modernism Exterior •Facade: Cube shapes and light-color plaster facades, or thin, standing wood panels. •Roof: Flat roof, sometimes clad in copper or sheet metal. •Windows: Long horizontal window bands often with narrow—or no—architraves; large panes of glass without mullions or transoms. Emphasis on the horizontal rather than on the vertical. Windows run around corners to allow more light and to demonstrate the new possibilities of construction and materials. •Outside door: Wooden door with circular glass window. •Typical period details: Houses positioned on plots to allow maximum access to daylight. Curving balconies, often running around the corner; corrugated-iron balcony frontage. Balcony flooring and fixings left visible. The lines of the building are emphasized. Interior •Floors: Parquet flooring in various patterns, tongue-and-groove floorboards, or linoleum. •Interior doors: Sliding doors and flush doors of lamella construction (vaulted, with a crisscross pattern). Masonite had a breakthrough. •Door handles: Black Bakelite, wood, or chrome. •Fireplaces: Slightly curved, brick/stone built. Light-color cement. •Wallpaper/walls: Smooth internal walls and light wallpapers, or mural wallpaper that from a distance resembled a rough, plastered wall. Internal wall and woodwork were light in color but rarely completely white—often muted pastel shades. •Furniture: Functionalism, Bauhaus, and International style influences. Tubular metal furniture, linear forms. Bakelite, chrome, stainless steel, colored glass. •Bathroom: Bathrooms were simple and had most of today’s features. External pipework. Usually smooth white tiles on the walls or painted plywood. Black-and-white chessboard floor. Lavatories with low cisterns were introduced. •Kitchen: Flush cupboard doors with a slightly rounded profile. The doors were partial insets so that only about a third of the thickness was visible on the outside—this gave them a light look and feel. Metal-sprung door latches, simple knobs, metal cup handles on drawers. Wall cabinets went to ceiling height but had a bottom section with smaller or sliding doors. Storage racks with glass containers for dry goods such as salt and flour became popular. Air vents were provided to deal with cooking smells.

nothing prepared Catholic America for the flood of 2003, which began in New England but ultimately left no diocese or community untouched, reaching even to the doors of the Vatican itself. Horror upon horror, cover-up upon cover-up, and sacrilege piled on sacrilege—it was like an anti-Catholic polemic from the nineteenth century, except that it was all too terribly true. No atheist or anticlericalist, no Voltaire or Ingersoll or Twain could have invented a story so perfectly calculated to discredit the message of the Gospel as the depredations of Thomas Geoghan and the legalistic indifference of Bernard Cardinal Law. No external enemy of the faith, no Attila or Barbarossa or Hitler, could have sown so much confusion and dismay among the faithful as Catholicism’s own bishops managed to do.

Biologists marvel at the elegant efficiency with which the brain stores fear-laden memories, which provide a superb defense system against external attacks and an amazingly fast and effective system for physical self-preservation. But they warn that these same kind of powerful memories turn out to be extremely difficult for the brain to process when life is no longer in danger and the person desperately needs to extinguish the memory and break the cycle. The hippocampus, a small part of the brain that would ordinarily help integrate information, has a very difficult time processing the fear-imprinted memories because of the high degree of physiological stress those memories trigger. People suffering from PTSD, including some cutters, are in a sense trapped—hardwired. Their terror-bound memories can return or be reactivated by other stimuli, but they are never able to effectively process the original emotional memory for reasons that are physiological. When the door opens with a loud bang, to continue the analogy, what is replayed in their minds is a startingly real experience of a ferocious tiger charging at them.

Mark Gasson, from the School of Systems Engineering at the University of Reading in the United Kingdom, intentionally contaminated an implanted microchip in his hand that allows him biometric entry through security doors and that also communicates with his cell phone and other external devices. In the experiment, Dr. Gasson (who agrees that the next step in human evolution is the transhuman vision of altered human biology integrated with machines) was able to show how the computer virus he infected

But how can I fear what I'll find if I haven't already experienced pain, separation, internal and external torture? Do you remember your first love? It came in through a door full of light and you let it take over everything, to bring light to your life, fill your dreams, until, as always happens with our first love, one day it went away. You must have been seven or eight, she was a pretty girl your age, she found herself an older. boyfriend, and there you were, suffering, telling yourself you would never love again -- because loving is losing. But you loved again -- it's impossible to conceive of a life without this feeling. And you continued to love and lose until you found someone...