Fencing Master Quotes

Actually loneliness has a kind of fascination; it's a state of egotistical, inner grace that you can achieve only by standing guard on old, forgotten roads that no one travels anymore.

We live in a world with a lot of insecure, jealous people. Some of them are our best friends. They are blood relatives. Failure terrifies them. So does our success. Because when we transcend what we once thought possible, push our limits, and become more, our light reflects off all the walls they’ve built up around them. Your light enables them to see the contours of their own prison, their own self-limitations. But if they are truly the great people you always believed them to be, their jealousy will evolve, and soon their imagination might hop its fence, and it will be their turn to change for the better.

If you master the principles of sword-fencing, when you freely beat one man, you beat any man in the world. The spirit of defeating a man is the same for ten million men.

The dog barking at you from behind his master's fence acts for a motive indistinguishable from that of his master when the fence was built.

It really doesn't bother me," she said. "I've always thought it stupid to try to hide your age, or to pretend to be younger than you are. Denying your age is like denying your life.

That’s all poetry is, really: something odd, coming out. Normal speech, overflowed. A failed attempt to do justice to the world. The poet proves that language is inadequate by throwing herself at the fence of language and being bound by it. Poetry is the resultant bulging of the fence.

You're forgetting about God. He doesn't interest me. God tolerates the intolerable, he is irresponsible and inconsistent. He is not a gentleman.

It's a beautiful thing to refuse to forget...

Don Lorenzo and 'Master Eccari' fenced pleasantries for a few moments thereafter; Galdo eventually let himself be skewered with the politest possible version of 'Thanks, but piss off.

And at midnight there came an apparition in hell. A handsome dark-eyed man with a dagger-like beard, in a tailcoat, stepped onto the veranda and cast a regal glance over his domain. They used to say, the mystics used to say, that there was a time when the handsome man wore not a tailcoat but a wide leather belt with pistol butts sticking out from it, and his raven hair was tied with scarlet silk, and under his command a brig sailed the Caribbean under a black death flag with a skull and crossbones. But no, no! The seductive mystics are lying, there are no Caribbean Seas in the world, no desperate freebooters to sail them, no corvette chases after them, no cannon smoke drifts across the waves. There is nothing, and there was nothing! There is that sickly linden over there, there is the cast-iron fence, and the boulevard beyond it…And the ice is melting in the bowl, and at the next table you see someone’s bloodshot, bovine eyes, and you’re afraid, afraid…Oh, gods, my gods, poison, bring me poison!...

As for myself, I would just say that, because of what I am, I can at least look myself in the face when I stand before the mirror each morning to shave. And that, madam, is more than many men I know can do.

If Mr. Ex is keeping you on the fence, now would be the perfect time to tell him you hope he calls when he figures out what he wants out of life.  In the mean time you will not be waiting for him.  Your next move is to let your actions speak louder than any words you could ever communicate and go completely silent.

The ghosts of the people we could have been and weren't ... Isn't that what it is? The people we dreamed of being, until we were forced to wake from the dream." She was talking in a monotone, as if reciting from memory a lesson learned long ago. "The ghosts of those whom once we loved but never had, of those who loved us and whose hopes we destroyed out of malice, stupidity, or ignorance.

You can get used to anything, especially when you have no option. If you have to pay, you pay; it's just a question of attitude. At a particular moment in your life you adopt a certain position, whether mistaken or not. You decide to be like this or that. You burn your boats, and then all you can do is defend that position, come what may.

When it comes to politics and women, you have to taste all the sauces, but you must never let either one or the other give you indigestion.

It seemed to Don Jaime that you could find in the memory of every man the bittersweet shadow of a woman.

If you meet a fencing-master on the road, you may give him your sword, If you meet a poet, you may offer him your poem. When you meet others, say only a part of what you intend. Never give the whole thing at once.

Every soul is vast and wants to express itself fully. If it’s denied an adequate instrument (and we’re all denied that, at birth, some more than others), out comes…poetry, i.e., truth forced out through a restricted opening. That’s all poetry is, really: something odd, coming out. Normal speech, overflowed. A failed attempt to do justice to the world. The poet proves that language is inadequate by throwing herself at the fence of language and being bound by it. Poetry is the resultant bulging of the fence.

I enjoyed perfect health of body, and tranquillity of mind; I did not feel the treachery or inconstancy of a friend, nor the injuries of a secret or open enemy.  I had no occasion of bribing, flattering, or pimping, to procure the favour of any great man, or of his minion; I wanted no fence against fraud or oppression: here was neither physician to destroy my body, nor lawyer to ruin my fortune; no informer to watch my words and actions, or forge accusations against me for hire: here were no gibers, censurers, backbiters, pickpockets, highwaymen, housebreakers, attorneys, bawds, buffoons, gamesters, politicians, wits, splenetics, tedious talkers, controvertists, ravishers, murderers, robbers, virtuosos; no leaders, or followers, of party and faction; no encouragers to vice, by seducement or examples; no dungeon, axes, gibbets, whipping-posts, or pillories; no cheating shopkeepers or mechanics; no pride, vanity, or affectation; no fops, bullies, drunkards, strolling whores, or poxes; no ranting, lewd, expensive wives; no stupid, proud pedants; no importunate, overbearing, quarrelsome, noisy, roaring, empty, conceited, swearing companions; no scoundrels raised from the dust upon the merit of their vices, or nobility thrown into it on account of their virtues; no lords, fiddlers, judges, or dancing-masters.

Our world isn’t about ideology anymore. It’s about complexity. We live in a complex bureaucratic state with complex laws and complex business practices, and the few organizations with the corporate willpower to master these complexities will inevitably own the political power. On the other hand, movements like the Tea Party more than anything else reflect a widespread longing for simpler times and simple solutions—just throw the U.S. Constitution at the whole mess and everything will be jake. For immigration, build a big fence. Abolish the Federal Reserve, the Department of Commerce, the Department of Education. At times the overt longing for simple answers that you get from Tea Party leaders is so earnest and touching, it almost makes you forget how insane most of them are.

After all, bees alone had managed to establish communism in their hives, thanks to their orderliness and labour. Ants, on the other hand, had only reached the stage of real, natural socialism; this was because they had nothing to produce, and so had merely mastered order and equality. But people? People had neither order nor equality. Even their police were useless, just loafing around by the fence

I have spent my whole life trying to preserve a certain idea of myself, and that is all. You have to cling to a set of values that do not depreciate with time. Everything else is the fashion of the moment, fleeting, mutable. In a word, nonsense.

He could take some extra fencing lessons. He was in love with his sword, purchased in a used clothing market on a whim. With his rent money, because he was a fool.

We find ourselves in the last of the three generations history chooses to repeat every now and then. The first generation needs a god, and so they invent one. The second erects temples to that god and tries to imitate him. And the third uses the marble from those temples to build brothels in which to worship their own greed, lust, and dishonesty. And that is why gods and heroes are always, inevitably, succeeded by mediocrities, cowards, and imbeciles.

The quill swirled and lunged over the page, in a slow but relentless three steps forward, two steps back sort of process and finally came to a full stop in a tiny pool of its own ink. Then, Louis Phelypeaux, First Compte de Pontchartrain, raised the nib, let it hover for an instant, as if gathering his forces, and hurled it backwards along the sentence, tiptoeing over “i’s” and slashing through “t’s” and “x’s” nearly tripping over an umlaut, building speed and confidence while veering through a slalom course of acute and grave accents, pirouetting through cedillas and carving vicious snap-turns through circumflexes. It was like watching the world’s greatest fencing master dispatch twenty opponents with a single continuous series of maneuvers.

There are very subtle shades of violence, I can assure you. A civilization that renounces the possibility of resorting to violence in thought or deed destroys itself. It becomes a flock of sheep that will get their throats cut by the first person to come along. The same thing happens to men.

If we are any good we must always be working towards the moment at which our pupils are fit to become our critics and rivals. We should be delighted when it arrives, as the fencing master is delighted when his pupil can pink and disarm him. And many are.

You will have to be on your guard, and when your guard slips, you must recover.” My fencing master used to say something eerily similar to that. And then she’d add that making a recover was much more difficult than simply doing the thing right the first time.

His gaze meandered along my chest. "Hey!" I crossed my arms over my breasts. "Those are…" "Patrick's?" "Well, his name isn't tattooed on them, but yeah, currently they are reserved for him." I peered at him and noted the similarities between him and his sons. "Ruadan, I presume?" "Got it in one," he said, silver eyes twinkling. "You scared the shit out of me." One corner of his mouth lifted into a grin. He picked up the parchment and tapped on it. "So, you're Patrick's soul mate." "No." "But you read the scroll. Only his sonuachar can do that." "Let me explain." I paused. "No, there is too much. Let me sum up." " The Princess Bride!" Ruadan exclaimed in happy surprise. "I love that movie. 'Hello, my name is Inigo Montoya. You killed my father. Prepare to die!'" He leapt off the bed and made fencing motions. "Ruadan, we're in a bit of crisis around here." "Hey! My swords." He practically skipped to the dresser where I had left them when I got ready for my bath. He whirled the half-swords like a master swordsman, which, of course, he was. "My mother really knows how to smith a weapon, doesn't she? Real fairy gold." He stabbed an invisible foe's chest with one and his stomach with the other. "Die, evil one! Die!" He jumped up and down, the swords held above his head, and did a victory dance. "You're like a big puppy!" I exclaimed. "A big, dumb puppy.

Don Jaime relied on this to conserve what he defined as serenity: peace of mind and soul, the only fragment of wisdom to which human imperfection could aspire. His whole life lay before him, smooth, broad, and definitive, as untroubled by uncertainty as a river flowing to the sea.

What happens is that Fate, which enjoys spicing things up with a dash of the unforeseen, determines that everything must have an end, and forces one of the combatants, sooner or later, to make a mistake. It is therefore merely a matter of keeping Fate at bay long enough for the other man to make a mistake first. Anything else is pure illusion.

The chevalier’s multiple talents were well summed up by John Adams, visiting Paris in 1779: The “mulatto man,” wrote the future American president, “is the most accomplished man in Europe in riding, shooting, fencing, dancing, music. He will hit a button on the coat or waistcoat of the masters. He will hit a crown piece in the air with a pistoll [sic] ball.

Though this guard is natural to them, yet they vary every moment, to perplex their adversaries,

Lord Sanquire was hanged in the days of James I. for the revengeful murder of an “Alsatian ” master named Turner, who had accidentally put out his eye.

I have only my sins to blame for the state I'm in today.

Love, Don Jaime, love," he went on after a moment of sad reflection. "That is the only thing that can make us happy and, paradoxically, it is also the thing that condemns us to our worst torments. To love is to be enslaved.

When I talk about religions, I am referring to the wonderful spiritual wisdom and traditions, not to the man-made edicts and rules that were promulgated for political reasons and which serve to separate people rather than to unify them. We must be careful to differentiate spiritual truths from politically motivated rules. Such rules are fences, keeping us fearful and apart.

However, one certainty floated in the air: that night, at the end of a conversation that should have brought them closer, something had been broken between them, definitively and forever. He did not know what, but there was the unmistakable noise of pieces shattering to the ground about him. The young woman would never forgive him for his cowardice -- or for his resignation.

THE MEETING" "Scant rain had fallen and the summer sun Had scorched with waves of heat the ripening corn, That August nightfall, as I crossed the down Work-weary, half in dream. Beside a fence Skirting a penning’s edge, an old man waited Motionless in the mist, with downcast head And clothing weather-worn. I asked his name And why he lingered at so lonely a place. “I was a shepherd here. Two hundred seasons I roamed these windswept downlands with my flock. No fences barred our progress and we’d travel Wherever the bite grew deep. In summer drought I’d climb from flower-banked combe to barrow’d hill-top To find a missing straggler or set snares By wood or turmon-patch. In gales of March I’d crouch nightlong tending my suckling lambs. “I was a ploughman, too. Year upon year I trudged half-doubled, hands clenched to my shafts, Guiding my turning furrow. Overhead, Cloud-patterns built and faded, many a song Of lark and pewit melodied my toil. I durst not pause to heed them, rising at dawn To groom and dress my team: by daylight’s end My boots hung heavy, clodded with chalk and flint. “And then I was a carter. With my skill I built the reeded dew-pond, sliced out hay From the dense-matted rick. At harvest time, My wain piled high with sheaves, I urged the horses Back to the master’s barn with shouts and curses Before the scurrying storm. Through sunlit days On this same slope where you now stand, my friend, I stood till dusk scything the poppied fields. “My cob-built home has crumbled. Hereabouts Few folk remember me: and though you stare Till time’s conclusion you’ll not glimpse me striding The broad, bare down with flock or toiling team. Yet in this landscape still my spirit lingers: Down the long bottom where the tractors rumble, On the steep hanging where wild grasses murmur, In the sparse covert where the dog-fox patters.” My comrade turned aside. From the damp sward Drifted a scent of melilot and thyme; From far across the down a barn owl shouted, Circling the silence of that summer evening: But in an instant, as I stepped towards him Striving to view his face, his contour altered. Before me, in the vaporous gloaming, stood Nothing of flesh, only a post of wood.

Sabe qual é o problema? Encontramo-nos na última de três gerações que a História tem o capricho de repetir de quando em quando. A primeira precisa de um Deus, e inventa-o. A segunda ergue templos a esse Deus e tenta imitá-lo. E a terceira utiliza o mármore desses templos para construir prostíbulos onde adorar a sua própria cobiça, a sua luxúria e a sua baixeza. E é assim que aos deuses e aos heróis sucedem sempre, inevitavelmente, os medíocres, os cobardes e os imbecis.

¿Sabe cuál es el problema? Nos encontramos en la última de tres generaciones que la Historia tiene el capricho de repetir de cuando en cuando. La primera necesita un Dios, y lo inventa. La segunda levanta templos a ese Dios e intenta imitarlo. Y la tercera utiliza el mármol de esos templos para construir prostíbulos donde adorar su propia codicia, su lujuria y su bajeza. Y es así como a los dioses y los héroes los suceden siempre, inevitablemente, los mediocres, los cobardes y los imbéciles.

Art itself becomes a sport (hence the phrase “art for art’s sake”) to be played before a highly intelligent audience of connoisseurs and buyers, whether the feat consist in mastering absurd instrumental tone masses and taking harmonic fences, or in some tour de force of coloring. Then a new fact-philosophy appears, which can only spare a smile for metaphysical speculation, and a new literature that is a necessity of life for the megalopolitan palate and nerves and both unintelligible and ugly to the provincials. Neither Alexandrine poetry nor plein-air painting is anything to the "people".

For this is England, a happy country, a land of miracles, where stones underfoot are nuggets of gold and the brooks flow with claret. The Boleyns' white falcon hangs like a sorry sparrow on a fence, while the Seymour phoenix is rising. Gentlefolk of an ancient breed, foresters, masters of Wolf Hall, the king's new family now rank with the Howards, the Talbots, the Percys and the Courtenays. The Cromwells - father, son and nephew - are of an ancient breed too. Were we not all conceived in Eden? When Adam delved and Eve span/Who was then the gentleman? When the Cromwells stroll out this week, the gentlemen of England get out of their way.

Thus political economy — despite its worldly and voluptuous appearance — is a true moral science, the most moral of all the sciences. Self-renunciation, the renunciation of life and of all human needs, is its principal thesis. The less you eat, drink and buy books; the less you go to the theater, the dance hall, the public house, the less you think, love, theorize, sing, paint, fence, etc., the more you save — the greater becomes your treasure which neither moths nor rust will devour — your capital. The less you are, the less you express your own life, the more you have, i.e., the greater is your alienated life, the greater is the store of your estranged being. Everything which the political economist takes from you in life and in humanity, he replaces for you in money and in wealth; and all the things which you cannot do, your money can do. It can eat and drink, go to the dance hall and the theater; it can travel, it can appropriate art, learning, the treasures of the past, political power — all this it can appropriate for you — it can buy all this: it is true endowment. Yet being all this, it wants to do nothing but create itself, buy itself; for everything else is after all its servant, and when I have the master I have the servant and do not need his servant. All passions and all activity must therefore be submerged in avarice. The worker may only have enough for him to want to live, and may only want to live in order to have that.

You’re holding a challenge in a fencing club?” “Yes. Is there something wrong with that?” He pulled on his black pants and the heavy silk green shirt I loved for him to wear because the material seemed to caress hisskin. No, it’s just kind of an incongruous place to hold something so serious as a challenge, isn’t it?” He finished with his shoes, grabbed another towel, and shook it out for me. I made sure Pal still had his back to me, hurrying out of the pool to clasp the towel around me. “It is no less incongruous than holding a challenge in a bar.” I smiled. “Yes, but my challenge to you wasn’t serious. I hope you’ll notice that I’m not freaking out about this at all. I haven’t even asked you how good you are with asword.” “I noticed.” His mouth burned on mine for a moment, his fire being shared between us as his tongue twined around mine in a fiery—albeit brief—dance. “You are learning to have faith in me as is proper between a mateand her wyvern.” “No, I am learning to ask around. Pal told me earlier today that Dmitri had picked swords and that you were pleased because you were some sort of master swordsman a few centuries ago. You’d better not have forgotten anything.” Pal peeked at me out of the corner of his eye, his grin not too obvious. Drake pinched my bare behind as punishment for my saucy tone. “I never forget. Istvan will drive you when you are ready. The challenge is not for an hour. Do not be late.” “Happy chevauchee-ing,” I called, feeling remarkably happy.

… But don't ever forget, young Master Paul. Everyone has their love story. Everyone. It may have been a fiasco, it may have fizzled out, it may never even have got going, it may have been all in the mind, that doesn't make it any less real. Sometimes, it makes it more real. Sometimes, you see a couple, and they seem bored witless with one another, and you can't imagine them having anything in common, or why they're still living together. But it's not just habit or complacency or convention or anything like that. It's because once, they had their love story. Everyone does. It's the only story.” (P. 35-36) Then there's that word Joan dropped into our conversation like a concrete fence-post into a fishpool: practicality. Over my life I've seen friends fail to leave their marriages, fail to continue affairs, fail even to start them sometimes, all for the same expressed reason. 'It just isn't practical, they say wearily. The distances are too great, the train schedules unfavourable, the work hours mismatched; then there's the mortgage, and the children, and the dog, also, the joint ownership of things. 'I just couldn't face sorting out the record collection, a non-leaving wife once told me. In the first thrill of love, the couple had amalgamated their records, throwing away duplicates. How was it feasible to unpick all that? And so she stayed; and after a while the temptation to leave passed, and the record collection breathed a sigh of relief. Whereas it seemed to me, back then, in the absolutism of my condition, that love had nothing to do with practicality; indeed, was its polar opposite. And the fact that it showed contempt for such banal considerations was part of its glory. Love was by its very nature disruptive, cataclysmic; and if it was not, then it was not love. (P. 73)

Wherein do evangelical Churchmen fall short of their great predecessors in the last century I Let us look this question fairly in the face. Let us come to particulars. They fall short in doctrine. They are neither so full nor so distinct, nor so bold, nor so uncompromising. They are afraid of strong statements. They are too ready to fence, and guard, and qualify all their teaching, as if Christ’s gospel was a little baby, and could not be trusted to walk alone. They fall short as preachers. They have neither the fervour, nor fire, nor thought, nor illustration, nor directness, nor holy boldness, nor grand simplicity of language which characterized the last century. Above all, they fall short in life. They are not men of one thing, separate from the world, unmistakable men of God, ministers of Christ everywhere, indifferent to man’s opinion, regardless who is offended, if they only preach truth, always about their Father’s business, as Grimshaw and Fletcher used to be. They do not make the world feel that a prophet is among them, and carry about with them their Master’s presence, as Moses when he came down from the mount. I write these things with sorrow. I desire to take my full share of blame. But I do believe I am speaking the truth.

She tried to imagine Master Z’s Schloss. A huge grey mansion out in the lonely countryside with a turret on each corner, set in its own gardens enclosed by a terrifically tall iron fence.

THE QUILL SWIRLED and lunged over the page in a slow but relentless three-steps-forward, two-steps-back sort of process, and finally came to a full stop in a tiny pool of its own ink. Then Louis Phélypéaux, first comte de Pontchartrain, raised the nib; let it hover for an instant, as if gathering his forces; and hurled it backwards along the sentence, tiptoeing over i’s, slashing through t’s and x’s, nearly tripping over an umlaut, building speed and confidence while veering through a slalom-course of acute and grave accents, pirouetting though cedillas and carving vicious snap-turns through circumflexes. It was like watching the world’s greatest fencing-master dispatch twenty opponents with a single continuous series of maneuvers.

This was a familiar game—verbal thrust and parry. Since his youth Darcy had practiced fencing with the masters. His father taught him the power of using words wisely.

Matajura wanted to become a great swordsman, but his father said he could never learn, because he wasn’t quick enough. So Matajura went to the famous dueler Banzo and asked to become his pupil. “How long will it take me to become a master?” he asked. “Suppose I become your servant, to be with you every minute, how long?” “Ten years,” said Banzo. “My father is getting old,” pleaded Matajura. “Before ten years have passed I will have to return home to take care of him. Suppose I work twice as hard. How long will it take me?” “Thirty years,” said Banzo. “How is that?” asked Matajura. “When I offer to work twice as hard, you say it will take three times as long. Let me make myself clear. I will work unceasingly. No hardship will be too much. How long will it take?” “Seventy years,” said Banzo. “A pupil in such a hurry learns slowly.” Matajura understood. Without asking for any promises in terms of time, he became Banzo’s servant. Three years passed. Matajura cleaned, cooked, washed, and gardened. He was ordered never to speak of fencing or to touch a sword. He was very sad at this, but he had given his promise to the master and resolved to keep his word. One day while Matajura was gardening, Banzo came up quietly behind him and gave him a terrible whack with a wooden sword. The next day in the kitchen, the same blow fell again. Thereafter, day in and day out, from every corner and at any moment, Matajura was attacked by Banzo’s wooden sword. He learned to live on the balls of his feet, ready to dodge at any moment. He became a body with no desires, no thought, only external readiness and quickness. Banzo smiled and started lessons. Soon, Matajura was the greatest swordsman in Japan. THE

O reed fence, pay heed to my words. Tell your master, Utanapishtim of Shuruppak, son of Ubaratutu, to pull down his house and fashion a vessel therefrom. Advise him to abandon all possessions and save his life. Tell him to disdain worldly riches and preserve life instead. Aboard this vessel shall he take the seed of every creature that lives upon the Earth. This boat, which he is to build, the measurements shall be equal for the width and the length thereof. Tell him to cover this vessel, as the Firmament covers the Abyss.

This is how Englishmen attempt to make their drunken stupidity appear brave. The old ladies have granddaughters and goddaughters in service, working as lady’s maids and companions. They hear everything. The nephews and grandsons are fencing masters, dancing masters, and drawing masters in the best English households, and they hear even more. Whoever speaks against you does not want to confront you over pistols or swords, so perhaps your foe is a woman.

Teddy Luxe . . . a fencing master with provocative hips

Jared had taught me the value of swinging for the fences and being the master of my own destiny.

It is impossible for one who is lodged in mundane consciousness to evaluate definitively the competence of any guide to transformation and transcendence, without having already attained to an equal degree of transcendence. No number of “objective” criteria for assessment can remove this “Catch-22” dilemma. Therefore the choice of a guide, path, or group will remain in some sense a subjective matter. Subjectivity, however, has many modes, from self-deluding emotionality to penetrating, illuminative intuition. Perhaps the first job of the seeker would best be to refine that primary guide, one’s own subjectivity.10 Ram Dass (Richard Alpert), who has functioned on both sides of the fence (as a devotee of Neem Karoli Baba and as a teacher in his own right), has made the following complementary observation: Some people fear becoming involved with a teacher. They fear the possible impurities in the teacher, fear being exploited, used, or entrapped. In truth we are only ever entrapped by our own desires and clingings. If you want only liberation, then all teachers will be useful vehicles for you. They cannot hurt you at all.11 This is true only ideally. In practice, the problem is that in many cases students do not know themselves sufficiently to be conscious of their deeper motivations. Therefore they may feel attracted precisely to the kind of teacher who shares their own “impurities”—such as hunger for power—and hence have every reason to fear him or her. It seems that only the truly innocent are protected. Although they too are by no means immune to painful experiences with teachers, at least they will emerge hale and whole, having been sustained by their own purity of intention. Accepting the fact that our appraisal of a teacher is always subjective so long as we have not ourselves attained his or her level of spiritual accomplishment, there is at least one important criterion that we can look for in a guru: Does he or she genuinely promote disciples’ personal and spiritual growth, or does he or she obviously or ever so subtly undermine their maturation? Would-be disciples should take a careful, levelheaded look at the community of students around their prospective guru. They should especially scrutinize those who are closer to the guru than most. Are they merely sorry imitations or clones of their teacher, or do they come across as mature men and women? The Bulgarian spiritual teacher Omraam Mikhaёl Aїvanhov, who died in 1986, made this to-the-point observation: Everybody has his own path, his mission, and even if you take your Master as a model, you must always develop in the way that suits your own nature. You have to sing the part which has been given to you, aware of the notes, the beat and the rhythm; you have to sing it with your voice which is certainly not that of your Master, but that is not important. The one really important thing is to sing your part perfectly.

A sword is like communion. It's appropriate to approach it with prepared body and soul.

Renouncing life's years is renouncing own life itself.

A world, in which we wouldn't expect anything from others, would be a hell.

... no trap can be successful without uncounsciously cooperation from a victim. No one forces the mouse to seek cheese in a mousetrap.

If you master the principles of sword-fencing, when you freely beat one man, you beat any man in the world. The spirit of defeating a man is the same for ten million men. The strategist makes small things into big things, like building a great Buddha from a one foot model. I cannot write in detail how this is done. The principle of strategy is having one thing, to know ten thousand things.

That attitude is not hard to come to. You go through a heavy industrial area of a large city and there it all is, the technology. In front of it are high barbed-wire fences, locked gates, signs saying NO TRESPASSING, and beyond, through sooty air, you see ugly strange shapes of metal and brick whose purpose is unknown, and whose masters you will never see. What it's for you don't know, and why it's there, there's no one to tell, and so all you can feel is alienated, estranged, as though you didn't belong there. Who owns and understands this doesn't want you around. All this technology has somehow made you a stranger in your own land. Its very shape and appearance and mysteriousness say, ``Get out.'' You know there's an explanation for all this somewhere and what it's doing undoubtedly serves mankind in some indirect way but that isn't what you see. What you see is the NO TRESPASSING, KEEP OUT signs and not anything serving people but little people, like ants, serving these strange, incomprehensible shapes. And you think, even if I were a part of this, even if I were not a17 stranger, I would be just another ant serving the shapes. So the final feeling is hostile, and I think that's ultimately what's involved with this otherwise unexplainable attitude of John and Sylvia. Anything to do with valves and shafts and wrenches is a part of that dehumanized world, and they would rather not think about it. They don't want to get into it. If this is so, they are not alone. There is no question that they have been following their natural feelings in this and not trying to imitate anyone. But many others are also following their natural feelings and not trying to imitate anyone and the natural feelings of very many people are similar on this matter; so that when you look at them collectively, as journalists do, you get the illusion of a mass movement, an antitechnological mass movement, an entire political antitechnological left emerging, looming up from apparently nowhere, saying, ``Stop the technology. Have it somewhere else. Don't have it here.'' It is still restrained by a thin web of logic that points out that without the factories there are no jobs or standard of living. But there are human forces stronger than logic. There always have been, and if they become strong enough in their hatred of technology that web can break.

Only with her - PART II For when it comes to love and life, prestige loses its significance, All that matters is the moment where you can love her with every heartbeat and the mind’s complete faithfulness, I had fallen in love long ago, but my mind took a while to love what I realised as the most loving feeling, While my heart instantly began beating for her and it immediately recognised her as its most endearing feeling, Now I live in this world created by my mind that is unaware it is obeying my heart’s fancies, Her thoughts, her imaginations, creating for me a world where she fills all my emotional vacancies, I do not mind my current existence in this world, where my mind thinks for my heart and my heart beats neither for me nor for my mind, But only for her, and when in both of them, I my own identity try to find, I realise she occupies every part of this world, where my mind and my heart patronise her alone, And I too begin to favour their sentimental inclinations with a feeling that is too prone, To fall in love again and again, with my own heart that loves her unfailingly, And then my mind doesn't mind loving her willingly, For it partly still lives for me, because without me what can it be, Just a mind that thinks endlessly, leading to feelings that it can neither feel nor see, So, it lets me be the master who depends on the feelings of his revolting heart, Finally we all are ring fenced by her feelings, from which now none of us can depart, And my heart beats one beat at a time, the mind thinks one thought at a time, while I live my life in single moments, I have to deal with my heart and my mind’s ever shifting sentimental arrangements, Where the heart always wants her feelings to be the dominant sentiment, But the mind knows then it will dissolve my existence and this becomes its predicament, Because without me it will be reduced to just a whim, that arises whenever the heart feels something, And in the kingdom of my heart she comprises everything, So, the mind fears its own identity crisis, because it is only her thoughts that continuously flow from my heart, But now all three of us realise that from beautiful thoughts none of us can part, Because to each one of us, she offers reasons to: beat, to think and to keep falling in love, And maybe this is what the wise refer to as a true and fulfilling feeling of love. So, I have left the mind alone, I let the heart beat for whatever sensation it pleases to, Because only then I admit to them both that I love her and I want to! And the heart happily beats for her, the mind only thinks about her, As they leave me alone, just to be with her!

Only with her - PART II For when it comes to love and life, prestige loses its significance, All that matters is the moment where you can love her with every heartbeat and the mind’s complete faithfulness, I had fallen in love long ago, but my mind took a while to love what I realised as the most loving feeling, While my heart instantly began beating for her and it immediately recognised her as its most endearing feeling, Now I live in this world created by my mind that is unaware it is obeying my heart’s fancies, Her thoughts, her imaginations, creating for me a world where she fills all my emotional vacancies, I do not mind my current existence in this world, where my mind thinks for my heart and my heart beats neither for me nor for my mind, But only for her, and when in both of them, I my own identity try to find, I realise she occupies every part of this world, where my mind and my heart patronise her alone, And I too begin to favour their sentimental inclinations with a feeling that is too prone, To fall in love again and again, with my own heart that loves her unfailingly, And then my mind doesn't mind loving her willingly, For it partly still lives for me, because without me what can it be, Just a mind that thinks endlessly, leading to feelings that it can neither feel nor see, So, it lets me be the master who depends on the feelings of his revolting heart, Finally we all are ring fenced by her feelings, from which now none of us can depart, And my heart beats one beat at a time, the mind thinks one thought at a time, while I live my life in single moments, I have to deal with my heart and my mind’s ever shifting sentimental arrangements, Where the heart always wants her feelings to be the dominant sentiment, But the mind knows then it will dissolve my existence and this becomes its predicament, Because without me it will be reduced to just a whim, that arises whenever the heart feels something, And in the kingdom of my heart she comprises everything, So, the mind fears its own identity crisis, because it is only her thoughts that continuously flow from my heart, But now all three of us realise that from beautiful thoughts none of us can part, Because to each one of us, she offers reasons to: beat, to think and to keep falling in love, And maybe this is what the wise refer to as a true and fulfilling feeling of love. So, I have left the mind alone, I let the heart beat for whatever sensation it pleases to, Because only then I admit to them both that I love her and I want to! And the heart happily beats for her, the mind only thinks about her, As they leave me alone, just to be with her!

THE QUILL SWIRLED and lunged over the page in a slow but relentless three-steps-forward, two-steps-back sort of process, and finally came to a full stop in a tiny pool of its own ink. Then Louis Phélypéaux, first comte de Pontchartrain, raised the nib; let it hover for an instant, as if gathering his forces; and hurled it backwards along the sentence, tiptoeing over i’s, slashing through t’s and x’s, nearly tripping over an umlaut, building speed and confidence while veering through a slalom-course of acute and grave accents, pirouetting though cedillas and carving vicious snap-turns through circumflexes. It was like watching the world’s greatest fencing-master dispatch twenty opponents with a single continuous series of maneuvers. He drew his hand up with great care, lest his lace cuff drag in the ink; it inflated for a moment as it snatched a handful of air, then flopped down over his hand, covering all but the fingertips that pinched the pen, and giving them an opportunity to warm up. Twin jets of steam unfurled from Pontchartrain’s cavernous elliptical nostrils as he re-read the document.

When you have all you need, build a longer table, not a higher fence.

By counting the most meagre form of life (existence) as the standard, indeed, as the general standard – general because it is applicable to the mass of men. He turns the worker into an insensible being lacking all needs, just as he changes his activity into a pure abstraction from all activity. To him, therefore, every luxury of the worker seems to be reprehensible, and everything that goes beyond the most abstract need – be it in the realm of passive enjoyment, or a manifestation of activity – seems to him a luxury. Political economy, this science of wealth, is therefore simultaneously the science of renunciation, of want, of saving and it actually reaches the point where it spares man the need of either fresh air or physical exercise. This science of marvellous industry is simultaneously the science of asceticism, and its true ideal is the ascetic but extortionate miser and the ascetic but productive slave. Its moral ideal is the worker who takes part of his wages to the savings-bank, and it has even found ready-made a servile art which embodies this pet idea: it has been presented, bathed in sentimentality, on the stage. Thus political economy – despite its worldly and voluptuous appearance – is a true moral science, the most moral of all the sciences. Self-renunciation, the renunciation of life and of all human needs, is its principal thesis. The less you eat, drink and buy books; the less you go to the theatre, the dance hall, the public house; the less you think, love, theorise, sing, paint, fence, etc., the more you save – the greater becomes your treasure which neither moths nor rust will devour – your capital. The less you are, the less you express your own life, the more you have, i.e., the greater is your alienated life, the greater is the store of your estranged being. Everything ||XVI| which the political economist takes from you in life and in humanity, he replaces for you in money and in wealth; and all the things which you cannot do, your money can do. It can eat and, drink, go to the dance hall and the theatre; it can travel, it can appropriate art, learning, the treasures of the past, political power – all this it can appropriate for you – it can buy all this: it is true endowment. Yet being all this, it wants to do nothing but create itself, buy itself; for everything else is after all its servant, and when I have the master I have the servant and do not need his servant. All passions and all activity must therefore be submerged in avarice. The worker may only have enough for him to want to live, and may only want to live in order to have that.

If you're hoping for salvation or whatever, it has very little merit in it. I was referring to the final battle on the threshold of eternal darkness, with oneself the only witness.

The knowledge of what is good without practicing it, turns frequently to evil. —C. MARTELLI, FENCING MASTER

...Todas sus sensaciones alcanzaron una elevación hasta entonces ignorada para él. Vivió las experiencias de una vida infinitamente variada; murió y resucitó, amó hasta la pasión más ardiente y viose separado de nuevo y para siempre de su amada. Al fin, hacia el alba, cuando las primeras luces quebraban la penumbra, en su alma empezó a reinar una creciente paz, y las imágenes se tornaron más claras y permanentes.

The fencing masters adjust your pose, your wrist, just as singing masters try to rearrange your throat and tongue, as concert masters order the notes, the cadence. I’ve had many masters. I hear their voices. I don’t need to, anymore, but they still speak to me, through me. Always.

Heroes, however, have a habit of ending up dead or bankrupt, and, as you know better than anyone, I have much to lose. At my age and in my profession, prudence is more than just a virtue, it's an instinct.

For the minister, who was far from considering himself a radical on questions of ethics, not all scoundrels were equal; their degree of social acceptability stood in direct relation to each individual's fortune and distinction—especially if, in exchange for that minor moral violation on the minister's part, large material benefits were to be obtained.

Cualquier hombre cabal puede escoger la forma y el lugar donde morir, pero nadie elige las cosas que recuerda. Capitán Alatriste

That missleproof glass might as well have been electrified fence and barbed wire. No one could fashion a prison so perfect, so complete, as the one the masters of humanity had created for themselves.

There is a world unbound by time and the constraints of consciousness. Our access to this world is limited only by the fences of our perception, the scope of our imagination, and the quality of our vision. It is in this place magic is born." Xephero ~ Tome of the Light Masters

The knowledge of what is good without practicing it, turns frequently to evil.

Ironically enough, when we returned to the zoo, the Dr. Dolittle cameo almost came true. We had to transfer a big female crocodile named Toolakea to another enclosure. Steve geared up for the move as he always did. “Don’t think about catching Toolakea,” he instructed his crew, me included, before we ever got near to the enclosure. “If you’re concentrating on catching her, she’ll know it. We’ll never get a top-jaw rope on. Crocs know when they’re being hunted.” For millions of years, wild animals have evolved to use every sense to tune into the world around them. Steve understood that their survival depended on it. So as I approached the enclosure, I thought of mowing the lawn, or doing the croc show, or picking hibiscus flowers to feed the lizards. Anything but catching Toolakea. It went like clockwork. Steve top-jaw-roped Toolakea, and we all jumped her. He decided that since she was only a little more than nine feet long, we would be able to just lift her over the fence and carry her to her other enclosure. Steve never built his enclosures with gates. He knew that sooner or later, someone could make a mistake and not latch a gate properly. We had to be masters at fence jumping. He picked up Toolakea around her shoulders with her neck held firmly against his upper arm. This would protect his face if she started struggling. The rest of us backed him up and helped to lift Toolakea over the fence. All of a sudden she exploded, twisting and writhing in everyone’s arms. “Down, down, down,” Steve shouted. That was our signal to pin the crocodile again before picking her up. Not everyone reacted quickly enough. As Steve moved to the ground, the people on the tail were still standing up. That afforded Toolakea the opportunity to twist her head around and grab hold of Steve’s thigh. The big female croc sank her teeth deep into his flesh. I never realized it until later. Steve didn’t flinch. He settled the crocodile on the ground, keeping her eyes covered to quiet her down. We lifted her again. This time she cleared the fence easily. I noticed the blood trickling down Steve’s leg. We got to the other enclosure before I asked what had happened, and he showed me. There were a dozen tears in the fabric of his khaki shorts. A half dozen of Toolakea’s teeth had gotten through to his flesh, putting a number of puncture holes in his upper thigh. As usual, Steve didn’t bother with the wound. He cleaned it out and carried on, but even after his leg had healed, he couldn’t feel the temperature accurately on his leg. Once, about a month after the incident, I got a drink out of the fridge and rested it on his thigh. “I can feel something there,” he said. “Hot or cold?” I quizzed. “I don’t know,” he said. The croc-torn khaki shorts he wore that day made an amazing souvenir for a lucky sponsor of the zoo. People who donated a certain amount of money to our conservation efforts received a bonus in return: one of Steve’s uniforms and a photograph of him in it. Steve was very proud to include his khakis with teeth holes in them as the gift for a generous supporter.

He parted from him on the usual terms outwardly, but he felt obscurely abused by Fulkerson in regard to the Dryfooses, father and son. He did not know but Fulkerson had taken an advantage of him in allowing him to commit himself to their enterprise with out fully and frankly telling him who and what his backer was; he perceived that with young Dryfoos as the publisher and Fulkerson as the general director of the paper there might be very little play for his own ideas of its conduct. Perhaps it was the hurt to his vanity involved by the recognition of this fact that made him forget how little choice he really had in the matter, and how, since he had not accepted the offer to edit the insurance paper, nothing remained for him but to close with Fulkerson. In this moment of suspicion and resentment he accused Fulkerson of hastening his decision in regard to the Grosvenor Green apartment; he now refused to consider it a decision, and said to himself that if he felt disposed to do so he would send Mrs. Green a note reversing it in the morning. But he put it all off till morning with his clothes, when he went to bed, he put off even thinking what his wife would say; he cast Fulkerson and his constructive treachery out of his mind, too, and invited into it some pensive reveries of the past, when he still stood at the parting of the ways, and could take this path or that. In his middle life this was not possible; he must follow the path chosen long, ago, wherever, it led. He was not master of himself, as he once seemed, but the servant of those he loved; if he could do what he liked, perhaps he might renounce this whole New York enterprise, and go off somewhere out of the reach of care; but he could not do what he liked, that was very clear. In the pathos of this conviction he dwelt compassionately upon the thought of poor old Lindau; he resolved to make him accept a handsome sum of money—more than he could spare, something that he would feel the loss of—in payment of the lessons in German and fencing given so long ago. At the usual rate for such lessons, his debt, with interest for twenty-odd years, would run very far into the hundreds. Too far, he perceived, for his wife's joyous approval; he determined not to add the interest; or he believed that Lindau would refuse the interest; he put a fine speech in his mouth, making him do so; and after that he got Lindau employment on 'Every Other Week,' and took care of him till he died.

Undoubtedly, you are overwrought from re-wroughting hand-wrought iron out right. But I think in time you will iron things out for yourself. Stay holstered and strapped to your side. It is said, ‘when genius matures it goes into hixibn’–“hiding.” You will know of this wisdom one day. --Thomas Kannon Sword Master, The Lady and the Samurai

The workhouse is in Clerkenwell. The orphan asylum is a bit farther out, at Bishopsgate." "Those places aren't safe for you to go unescorted." "I'm quite familiar with London, sir. I don't take chances with my safety, and I carry a walking stick for self-defense." "What good is a walking stick?" Rhys asked absently. "In my hands," Dr. Gibson assured him, "it's a dangerous weapon." "Is it weighted?" "No, I can deliver three times as many blows with a lighter cane than with a heavier stick. At my fencing-master's suggestion, I've carved notches at strategic points along the shaft to improve grip strength. He has taught me some effective techniques to fell an opponent with a cane." "You fence?" Helen asked, her head still down. "I do, my lady. Fencing is an excellent sport for ladies- it develops strength, posture, and proper breathing.

He's following us at a distance," she said, annoyed. "Like a guardian angel," Helen said. Dr. Gibson snorted. "Did you see the way he felled that thing? His fists were as quick as thought. Like a professional fighter. One has to question how such a man appeared out of nowhere at just the right moment." "I think he did far less damage to his opponent than you did to yours," Helen said admiringly. "The way you took that ruffian down with your cane- I've never seen anything like it." "My aim was a bit off," Dr. Gibson said. "I didn't connect squarely with the ulnar nerve in his wrist. I shall have to consult with my fencing-master about my technique." "It was still very impressive," Helen assured her. "I pity anyone who makes the mistake of underestimating you, Dr. Gibson." "My lady, the sentiment is returned in full.

What if is an exquisite fuck-you to anyone who has ever doubted your greatness or stood in your way. It silences negativity. It’s a reminder that you don’t really know what you’re capable of until you put everything you’ve got on the line. It makes the impossible feel at least a little more possible. What if is the power and permission to face down your darkest demons, your very worst memories, and accept them as part of your history. If and when you do that, you will be able to use them as fuel to envision the most audacious, outrageous achievement and go get it. We live in a world with a lot of insecure, jealous people. Some of them are our best friends. They are blood relatives. Failure terrifies them. So does our success. Because when we transcend what we once thought possible, push our limits, and become more, our light reflects off all the walls they’ve built up around them. Your light enables them to see the contours of their own prison, their own self-limitations. But if they are truly the great people you always believed them to be, their jealousy will evolve, and soon their imagination might hop its fence, and it will be their turn to change for the better.

they mistrusted those who were not educated or well-born or well-to-do. More specifically, they feared the people’s power because, possessing, and esteeming, property, they wanted the rights of property protected against those who did not possess it. In the notes he made for a speech in the Constitutional Convention, James Madison wrote of the “real or supposed difference of interests” between “the rich and poor”—“those who will labor under all the hardships of life, and secretly sigh for a more equal distribution of its blessings”—and of the fact that over the ages to come the latter would come to outnumber the former. “According to the equal laws of suffrage, the power will slide into the hands of the latter,” he noted. “Symptoms, of a leveling spirit, as we have understood, have sufficiently appeared in certain quarters to give notice of the future danger.” But the Framers feared the people’s power also because they hated tyranny, and they knew there could be a tyranny of the people as well as the tyranny of a King, particularly in a system designed so that, in many ways, the majority ruled. “Liberty may be endangered by the abuses of liberty as well as by the abuses of power,” Madison wrote. These abuses were more likely because the emotions of men in the mass ran high and fast, they were “liable to err … from fickleness and passion,” and “the major interest might under sudden impulses be tempted to commit injustice on the minority.” So the Framers wanted to check and restrain not only the people’s rulers, but the people; they wanted to erect what Madison called “a necessary fence” against the majority will. To create such a fence, they decided that the Congress would have not one house but two, and that while the lower house would be designed to reflect the popular will, that would not be the purpose of the upper house. How, Madison asked, is “the future danger”—the danger of “a leveling spirit”—“to be guarded against on republican principles? How is the danger in all cases of interested coalitions to oppress the minority to be guarded against? Among other means by the establishment of a body in the government sufficiently respectable for its wisdom and virtue, to aid on such emergencies, the preponderance of justice by throwing its weight into that scale.” This body, Madison said, was to be the Senate. Summarizing in the Constitutional Convention the ends that would be served by this proposed upper house of Congress, Madison said they were “first to protect the people against their rulers; secondly to protect the people against the transient impressions into which they themselves might be led.

There is an Eastern tale that speaks about a very rich magician who had a great many sheep. But at the same time this magician was very mean. He did not want to hire shepherds, nor did he want to erect a fence about the pasture where the sheep were grazing. The sheep consequently often wandered into the forest, fell into ravines and so on, and above all, they ran away, for they knew that the magician wanted their flesh and their skins, and this they did not like. At last the magician found a remedy. He hypnotized his sheep and suggested to them, first of all, that they were immortal and that no harm was being done to them when they were skinned; that on the contrary, it would be very good for them and even pleasant; secondly he suggested that the magician was a good master who loved his flock so much that he was ready to do anything in the world for them; and in the third place, he suggested that if anything at all were going to happen to them, it was not going to happen just then, at any rate not that day, and therefore they had no need to think about it. Further, the magician suggested to his sheep that they were not sheep at all; to some of them he suggested that they were lions, to some that they were eagles, to some that they were men, to others that they were magicians. After this all his cares and worries about the sheep came to an end. They never ran away again, but quietly awaited the time when the magician would require their flesh and skins. This tale is a very good illustration of man’s position