Finally Succeeded Quotes

Belief isn't simply a thing for fair times and bright days...What is belief - what is faith - if you don't continue in it after failure?...Anyone can believe in someone, or something that always succeeds...But failure...ah, now, that is hard to believe in, certainly and truly. Difficult enough to have value. Sometimes we just have to wait long enough...then we find out why exactly it was that we kept believing...There's always another secret.

Jason’s entire body started to tremble, his pupils dilated. If they had tried to provoke him, they had finally succeeded and woken a human hurricane with a sting worse than a Fattail Scorpion.

The television set then came after her, chomping its teeth.  Upon reaching the living room, the television succeeded at eating her body bit-by-bit: first the legs, then the body, and finally her flailing arms.

People are often unreasonable, irrational, and self-centered. Forgive them anyway. If you are kind, people may accuse you of selfish, ulterior motives. Be kind anyway. If you are successful, you will win some unfaithful friends and some genuine enemies. Succeed anyway. If you are honest and sincere people may deceive you. Be honest and sincere anyway. What you spend years creating, others could destroy overnight. Create anyway. If you find serenity and happiness, some may be jealous. Be happy anyway. The good you do today, will often be forgotten. Do good anyway. Give the best you have, and it will never be enough. Give your best anyway. In the final analysis, it is between you and God. It was never between you and them anyway.

I reject the notion that thinness is the goal, that thin = better—that I am an unfinished thing and that my life can really start when I lose weight. That then I will be a real person and have finally succeeded as a woman. I am not going to waste another second of my life thinking about this. I don’t want to have another fucking conversation with another fucking woman about what she’s eating or not eating or regrets eating or pretends to not regret eating to mask the regret. OOPS I JUST YAWNED TO DEATH.

ONCE UPON A time, there was a king who had three beautiful daughters. He loved each of them dearly. One day, when the young ladies were of age to be married, a terrible, three-headed dragon laid siege to the kingdom, burning villages with fiery breath. It spoiled crops and burned churches. It killed babies, old people, and everyone in between. The king promised a princess’s hand in marriage to whoever slayed the dragon. Heroes and warriors came in suits of armor, riding brave horses and bearing swords and arrows. One by one, these men were slaughtered and eaten. Finally the king reasoned that a maiden might melt the dragon’s heart and succeed where warriors had failed. He sent his eldest daughter to beg the dragon for mercy, but the dragon listened to not a word of her pleas. It swallowed her whole. Then the king sent his second daughter to beg the dragon for mercy, but the dragon did the same. Swallowed her before she could get a word out. The king then sent his youngest daughter to beg the dragon for mercy, and she was so lovely and clever that he was sure she would succeed where the others had perished. No indeed. The dragon simply ate her. The king was left aching with regret. He was now alone in the world. Now, let me ask you this. Who killed the girls? The dragon? Or their father?

How can we finally unplug in a hustling world? We often notice we simply do not have the knack for unwinding and finding moments of stillness. Learning to align our commitments to our needs or values and keeping our time budget under surveillance can be incredibly grounding and energizing. If we put boundaries around our time and energy patterns, we can succeed in leading a balanced and inspiring life without regret. (“Finally unwind”)

We may insist as often as we like that man's intellect is powerless in comparison to his instinctual life, and we may be right in this. Nevertheless, there is something peculiar about this weakness. The voice of the intellect is a soft one, but it will not rest until it has gained a hearing. Finally, after a countless succession of rebuffs, it succeeds.

The punch connected, but (1) Colin forgot to close his fist, so he was slapping not hitting, and (2) instead of slapping TOC, he ended up slapping Hassan flush across the cheek, whereupon Hassan finally succeeded in falling down.

I am simultaneously and contradictorily both happy and unhappy: 'to succeed' or 'to fail' have for me only ephemeral, contingent meanings (this does not stop my desires and sorrows from being violent ones); what impels me, secretly and obstinately, is not tactical: I accept and I affirm, irrespective of the true and the false, of success and failure; I am withdrawn from all finality, I live according to chance...

Striving is fine, as long as it’s tempered by the realization that, in an entropic universe, the final outcome is out of your control. If you don’t waste your energy on variables you cannot influence, you can focus much more effectively on those you can. When you are wisely ambitious, you do everything you can to succeed, but you are not attached to the outcome—so that if you fail, you will be maximally resilient, able to get up, dust yourself off, and get back in the fray. That, to use a loaded term, is enlightened self-interest.

He actually did it, didn't he?" Marsh said, shaking his head in wonder. "That bastard. There are two things I'll never forgive him for. The first is for stealing my dream of overthrowing the Final Empire, then actually succeeding at it." Vin paused. "And the second?" Marsh turned spike-heads towards her. "Getting himself killed to do it.

People are often unreasonable, illogical and self-centered. Forgive them anyway. If you are kind, people may accuse you of selfish, ulterior motives. Be kind anyway. If you are successful, you will win some false friends and some true enemies. Succeed anyway. If you are honest and frank, people may cheat you. Be honest and frank anyway. What you spend years building, someone could destroy overnight. Build anyway. If you find serenity and happiness, they may be jealous. Be happy anyway. The good you do today, people will often forget tomorrow. Do good anyway. Give the world the best you have, and it may never be enough. Give your best anyway. You see, in the final analysis, it is between you and your God. It was never between you and them anyway.

Mother Teresa's Anyway Poem People are often unreasonable, illogical and self centered; Forgive them anyway. If you are kind, people may accuse you of selfish, ulterior motives; Be kind anyway. If you are successful, you will win some false friends and some true enemies; Succeed anyway. If you are honest and frank, people may cheat you; Be honest and frank anyway. What you spend years building, someone could destroy overnight; Build anyway. If you find serenity and happiness, they may be jealous; Be happy anyway. The good you do today, people will often forget tomorrow; Do good anyway. Give the world the best you have, and it may never be enough; Give the world the best you've got anyway. You see, in the final analysis, it is between you and your God; It was never between you and them anyway. Inscribed on the wall of Mother Teresa's children's home in Calcutta.

When we do not succeed to be ourselves, we finally realize that is was completely useless to exist...

Man wasn't made to share the universe with gods. Their ways are not meant for the humble likes of us. But we've decoded some of their secrets regardless. Like worms, we've grabbed on to the talons of eagles and learnt some small truths and means of flight. But we can never really fly. We try, and succeed to a certain extent, but the fall is always—will always be—there. To be a druid is to embrace death, dance with it a while and finally fall prey to it. That is why we'll never rule this world. We have the power to bend all men to our whim, but are forever pushing ourselves further, trying to fly higher… and falling.

For two years the battles raged across the lands, one side fighting for conquest, the other for freedom. Othium-powered weapons wreaked havoc on defending armies. The red fire was hard to resist, but the white light was stronger. Gradually the tide turned and the freedom fighters regained control of their lands and their cities. The stage was set for the final battle. The opposing forces met outside the Ackar city of Erbea in 1302 and the forces of good won the day. The alchemist escaped and was about to take his revenge at a wedding ceremony when he was bound by the white light. All that remained was his heart, or maybe his soul, encapsulated in a piece of red rock. Dewar the Third succeeded his father and the new king promised a time of peace and prosperity. History would call him the Peacemaker. Now, two hundred years on, a new Emperor seeks to rule the world, while an illegitimate son sets out on a path towards revenge and a thief begins to learn his trade. It is time for the alchemist to return.

I want you to tell me about the Survivor," he finally said. "He was lord of the mists," Demoux said immediately. "Not the rhetoric," Elend said. "Someone tell me about the man, Kelsier. I never met him, you know. I saw him once, right before he died, but I never knew him." "What's the point?" Cett asked. "We've all heard the stories. He's practically a god, if you listen to the skaa." "Just do as I ask," Elend said. The tent was still for a few moments. Finally, Ham spoke. "Kell was . . . grand. He wasn't just a man, he was bigger than that. Everything he did was large—his dreams, the way he spoke, the way he thought. . . ." "And it wasn't false," Breeze added. "I can tell when a man is being a fake. That's why I started my first job with Kelsier, actually. Amidst all the pretenders and posturers, he was genuine. Everyone wanted to be the best. Kelsier really was." "He was a man," Vin said quietly. "Just a man. Yet, you always knew he'd succeed. He made you be what he wanted you to be." "So he could use you," Breeze said. "But you were better when he was done with you," Ham added

In the end he became as fragmentary as the poems of Sappho he never succeeded in restoring, and finally one morning he looked up into the face of the woman who’d been the greatest love of his life and failed to recognize her. And then there was another kind of blow inside his head; blood pooled in his brain for the last time, washing even the last fragments of his self away.

Holy crap, Caleb! You're my uncle." Nick "No!" Caleb "It's worse. He's the half-brother of your great-grandfather." Kody "You're not helping." Caleb "No, but I'm entertaining myself at your adorable expense." Kody "Yeah, y'all are missing the important fact. To a Cajun, that makes him my uncle." Nick "Great. I always wanted to be a monkey's uncle. Nice to know I finally succeeded." Caleb

Another key commitment for succeeding with this strategy is to support your commitment to shutting down with a strict shutdown ritual that you use at the end of the workday to maximize the probability that you succeed. In more detail, this ritual should ensure that every incomplete task, goal, or project has been reviewed and that for each you have confirmed that either (1) you have a plan you trust for its completion, or (2) it’s captured in a place where it will be revisited when the time is right. The process should be an algorithm: a series of steps you always conduct, one after another. When you’re done, have a set phrase you say that indicates completion (to end my own ritual, I say, “Shutdown complete”). This final step sounds cheesy, but it provides a simple cue to your mind that it’s safe to release work-related thoughts for the rest of the day.

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

„All effective propaganda“, Hitler wrote, „must be expressed in a few stereotyped formulas.“ The stereotyped formulas must be constantly repeated for „only constant repetition will finally succeed in im printing an idea upon the memory of a crowd.“ Philosophy teaches us to feel uncertain about the things that seems to us self-evident. Propaganda, on the other hand, teaches us to accept as self-evident matters about which it would be reasonable to suspend our judgement or to feel doubt.

I can look back and see that I’ve spent much of my life in a cloud of things that have tended to push “being kind” to the periphery. Things like: Anxiety. Fear. Insecurity. Ambition. The mistaken belief that enough accomplishment will rid me of all that anxiety, fear, insecurity, and ambition. The belief that if I can only accrue enough—enough accomplishment, money, fame—my neuroses will disappear. I’ve been in this fog certainly since, at least, my own graduation day. Over the years I’ve felt: Kindness, sure—but first let me finish this semester, this degree, this book; let me succeed at this job, and afford this house, and raise these kids, and then, finally, when all is accomplished, I’ll get started on the kindness. Except it never all gets accomplished. It’s a cycle that can go on … well, forever.

Technology, as he saw it, had finally succeeded in shrinking the globe, so much so that every news story felt dangerous and personal, every war a threat to his family, every firestorm, hurricane, and melting ice cap a local disaster, the seas boiling up around them, every cynical political and legal maneuver part of the same rotten fabric - and half the country somehow seeing it exactly the opposite way.

The voice of the intellect is a soft one, but it does not rest till it has gained a hearing. Finally, after a countless succession of rebuffs, it succeeds.

Other people you know seem to change quite easily. They have no problem at all with succeeding at their careers and buying apartments and moving to other cities and falling in love and getting married and hyphenating their names and adopting rescue cats and, finally, having children, and then documenting all of this meticulously on the internet. Really, it appears to be effortless on their part. Their lives are constructed like buildings, each precious but totally unsurprising block stacked before your eyes.

Anyone can believe in someone, or something, that always succeeds, Mistress. But failure…ah, now, that is hard to believe in, certainly and truly. Difficult enough to have value, I think.

How shall I put it? Beauty-yes, beauty is like a decayed tooth. It rubs against one's tongue, it hangs there, hurting one, insisting on its own existence, finally it gets so that one cannot stand the pain and one goes to the dentist to have the tooth extracted, Then, as one looks at the small, dirty, brown, blood-stained tooth lying in one's hand, one's thoughts are likely to be as follows: ‘Is this it? Is this all it was? That thing which caused me so much pain, which made me constantly fret about its existence, which was stubbornly rooted within me, is now merely a dead object. But is this thing really the,same as that thing? If this originally belonged to my outer existence, why-through what sort of providence-did it become attached to my inner existence and succeed in causing me so much pain? What was the basis of this creature's existence? Was the basis within me? Or was it within this creature itself? Yet this creature which has been pulled out of my mouth and which now lies in my hand is something utterly different. Surely it cannot be that?

I was such a smart kid, I should have figured out that the only way to really get my parents’ attention was to disappoint them or fail. But by the time I finally realized that, succeeding was already a habit too ingrained to break.

Finally (Evangeline) whispered, "I wish that I had been more prepared." "We prepare all of our lives for such moments," Dr. Raphael said, crossing his arms and looking at me with a critical gaze. "When the time comes, we can only expect that we have learned enough to succeed.

... it would be lovely if he and his wife would succeed in dying before the matter of inherited property was finally settled. Then the person giving the speech at the funeral would be able to say that until the very end they had been able to pursue what they loved: sailing. [p. 121]

Sazed shook his head, walking over to stand beside her. “Belief isn’t simply a thing for fair times and bright days, I think. What is belief—what is faith—if you don’t continue in it after failure?” Vin frowned. “Anyone can believe in someone, or something, that always succeeds, Mistress. But failure…ah, now, that is hard to believe in, certainly and truly. Difficult enough to have value, I think.

There is a tale of a man who found on the road a large stone bearing the words, "Under me lies a great truth." The man strained to turn the stone over and finally succeeded. On the bottom was written, "Why do you want a new truth when you do not practice what you already know?

In this century, the human race faces, once again, the virulent reign of the State—of the State now armed with the fruits of man’s creative powers, confiscated and perverted to its own aims. The last few centuries were times when men tried to place constitutional and other limits on the State, only to find that such limits, as with all other attempts, have failed. Of all the numerous forms that governments have taken over the centuries, of all the concepts and institutions that have been tried, none has succeeded in keeping the State in check. The problem of the State is evidently as far from solution as ever. Perhaps new paths of inquiry must be explored, if the successful, final solution of the State question is ever to be attained.

The scientific research is very clear that experiencing trauma without control can be debilitating. But I also worry about people who cruise through life, friction-free, for a long, long time before encountering their first real failure. They have so little practice falling and getting up again. They have so many reasons to stick with a fixed mindset. I see a lot of invisibly vulnerable high-achievers stumble in young adulthood and struggle to get up again. I call them the “fragile perfects.” Sometimes I meet fragile perfects in my office after a midterm or a final. Very quickly, it becomes clear that these bright and wonderful people know how to succeed but not how to fail.

All European writers are ‘slaves of their baptism,’ if I may paraphrase Rimbaud; like it or not, their writing carries baggage from an immense and almost frightening tradition; they accept that tradition or they fight against it, it inhabits them, it is their familiar and their succubus. Why write, if everything has, in a way, already been said? Gide observed sardonically that since nobody listened, everything has to be said again, yet a suspicion of guilt and superfluity leads the European intellectual to the most extreme refinements of his trade and tools, the only way to avoid paths too much traveled. Thus the enthusiasm that greets novelties, the uproar when a writer has succeeded in giving substance to a new slice of the invisible; merely recall symbolism, surrealism, the ‘nouveau roman’: finally something truly new that neither Ronsard, nor Stendahl , nor Proust imagined. For a moment we can put aside our guilt; even the epigones begin too believe they are doing something new. Afterwards, slowly, they begin to feel European again and each writer still has his albatross around his neck.

There's a reason caveman started to develop sophisticated tools before the meteor wiped them all out: It's so they could fucking shave. Do you know how frustrating it must have been to be hunched over all night trying to start a fire only to finally succeed just to have your beard go up in flames? No aloe vera back then.

My definition of a "respected" man was one who had succeeded almost completely in hoodwinking people, but who was finally seen through by some omniscient, omnipotent person who ruined him and made him suffer a shame worse than death.

The Nightrender on his knees, I never knew such a thing of beauty existed.” I rolled my eyes to her, grinning a little wickedly as I finally succeeded in the clasp. I pressed a kiss to her stomach, the bones of her hips. “I only bow to you.

The rights of men in society, are neither devisable or transferable, nor annihilable, but are descendable only, and it is not in the power of any generation to intercept finally, and cut off the descent. If the present generation, or any other, are disposed to be slaves, it does not lessen the right of the succeeding generation to be free. Wrongs cannot have a legal descent.

The upbeat DHS report was some kind of high-water mark for government gall—a tough record to beat. After sitting back and watching the Cabal do all the work, and nearly succeed, Uncle Sam finally found a role for himself: proclaim victory and then stick a flag in it!

The fundamental principle underlying all justifications of war, from the point of view of human personality, is ‘heroism’. War, it is said, offers man the opportunity to awaken the hero who sleeps within him. War breaks the routine of comfortable life; by means of its severe ordeals, it offers a transfiguring knowledge of life, life according to death. The moment the individual succeeds in living as a hero, even if it is the final moment of his earthly life, weighs infinitely more on the scale of values than a protracted existence spent consuming monotonously among the trivialities of cities. From a spiritual point of view, these possibilities make up for the negative and destructive tendencies of war, which are one-sidedly and tendentiously highlighted by pacifist materialism. War makes one realize the relativity of human life and therefore also the law of a ‘more-than-life’, and thus war has always an anti-materialist value, a spiritual value.

Who would have ever thought that the best way to save lives was to take one? But then that was what Joe had preached to her from the first day on her job. He even had a name for it. Political pruning. In order to make the tree grow, the dead, diseased, and contaminated limbs had to be removed. If they didn’t fall off on their own, then you had to get the chain saw out and cut them loose. At first she’d been naïve enough to think that she could never be so jaded. But time and missions had finally succeeded in bringing her around to Joe’s way of thinking. (Syd)

He grasped the knob. It was engraved with a wild rose wound around a revolver, one of those great old guns from his father and now lost forever. Yet it will be yours again, whispered the voice of the Tower and the voice of the roses—these voices were now one. What do you mean ? To this there was no answer, but the knob turned beneath his hand, and perhaps that was an answer. Roland opened the door at the top of the Dark Tower. He saw and understood at once, the knowledge falling upon him in a hammerblow, hot as the sun of the desert that was the apotheosis of all deserts. How many times had he climbed these stairs only to find himself peeled back, curved back, turned back? Not to the beginning (when things might have been changed and time's curse lifted), but to that moment in the Mohaine Desert when he had finally understood that his thoughtless, questionless quest would ultimately succeed? How many times had he traveled a loop like the one in the clip that had once pinched off his navel, his own tet-ka can Gan? How many times would he travel it? "Oh, no!" he screamed. "Please, not again! Have pity! Have mercy!" The hands pulled him forward regardless. The hands of the Tower knew no mercy. They were the hands of Gan, the hands of ka, and they knew no mercy.

A number of years ago I had some experience with being alone. For two succeeding years I was alone each winter for eight months at a stretch in the Sierra Nevada mountains on Lake Tahoe. I was the caretaker on a summer estate during the winter months when it was snowed in. And I made some observations then. As time went on I found that my reactions thickened. Ordinarily I am a whistler. I stopped whistling. I stopped conversing with my dogs, and I believe that the subtleties of feeling began to disappear until finally I was on a pleasure-pain basis. Then it occurred to me that the delicate shades of feeling, of reaction, are the result of communication, and without such communication they tend to disappear. A man with nothing to say has no words. Can its reverse be true- a man who has no one to say anything to has no words as he has no need for words? ... Only through imitation do we develop toward originality.

From this time I was most narrowly watched. If I was in a separate room any considerable length of time, I was sure to be suspected of having a book, and was at once called to give an account of myself. All this, however, was too late. The first step had been taken. Mistress, in teaching me the alphabet, had given me the inch, and no precaution could prevent me from taking the ell. The plan which I adopted, and the one by which I was most successful, was that of making friends of all the little white boys whom I met in the street. As many of these as I could, I converted into teachers. With their kindly aid, obtained at different times and in different places, I finally succeeded in learning to read. When I was sent of errands, I always took my book with me, and by going one part of my errand quickly, I found time to get a lesson before my return.

Hamilton, the most brilliant American statesman who ever lived, possessing the loftiest and keenest intellect of his time, was of course easily the foremost champion in the ranks of the New York Federalists; second to him came Jay, pure, strong and healthy in heart, body, and mind. Both of them watched with uneasy alarm the rapid drift toward anarchy; and both put forth all their efforts to stem the tide. They were of course too great men to fall in with the views of those whose antagonism to tyranny made them averse from order. They had little sympathy with the violent prejudices produced by the war. In particular they abhorred the vindictive laws directed against the persons and property of Tories; and they had the manliness to come forward as the defenders of the helpless and excessively unpopular Loyalists. They put a stop to the wrongs which were being inflicted on these men, and finally succeeded in having them restored to legal equality with other citizens, standing up with generous fearlessness against the clamor of the mob.

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

I believe at least in one of the chief tenets of the Christian faith--contentment with a lowly place. I am a doctor and I know that ambition--the desire to succeed--to have power--leads to most ills of the human soul. If the desire is realized it leads to arrogance, violence and final satiety; and if it is denied--ah! if it is denied--let all the asylums for the insane rise up and give their testimony! The are filled with human beings who were unable to face being mediocre, insignificant, ineffective and who therefore created for themselves ways of escape from reality so to be shut off from life itself forever.

Remember that when you finally get your dream job or project, it is not enough. In fact, it's just the beginning. Then you must deliver what you have promised. Show your capability, not just by words but by result-oriented actions too. And learn to work with others, for that's the secret for succeeding in any project.

When you die, leave no dream left behind. Leave no opportunity left behind. When you leave this earth, accomplish every single thing you could accomplish. You're gonna be a hero one day, but you will never get here if you give up! If you give in, IF you quit, you finally gotta wanna succeed as bad as you wanna breathe.

...I also believe, along with Keats, that the Poetry of Earth is never dead, as long as Spring succeeds Winter, and man is there to perceive it....And finally, I believe that because all these things are true, Ives' Unanswered Question has an answer. I'm no longer quite sure what the question is, but I know the answer is Yes.

When several creatures, men or animals, have worked together to overcome something offering resistance and have at last succeeded, there follows often a pause, as though they felt the propriety of paying respect to the adversary who has put up so good a fight. The great tree falls, splitting, cracking, rushing down in leaves to the final, shuddering blow along the ground. Then the foresters are silent, and do not at once sit down. After hours, the deep snowdrift has been cleared and the lorry is ready to take the men home out of the cold. But they stand a while, leaning on their spades and only nodding unsmilingly as the car-drivers go through, waving their thanks.

Modern conquerors can kill, but do not seem to be able to create. Artists know how to create but cannot really kill. Murderers are only very exceptionally found among artists. In the long run, therefore, art in our revolutionary societies must die. But then the revolution will have lived its allotted span. Each time that the revolution kills in a man the artist that he might have been, it attenuates itself a little more. If, finally, the conquerors succeed in molding the world according to their laws, it will not prove that quantity is king, but that this world is hell. In this hell, the place of art will coincide with that of vanquished rebellion, a blind and empty hope in the pit of despair.

Daisy gave her a speaking glance, and her sister grinned. “Never fear,” Lillian continued, “eventually we will succeed in infiltrating London society, and then we’ll marry Lord Heavydebts and Lord Shallowpockets, and finally assume our places as ladies of the manor.

For evil to succeed, all that is necessary is for good men to do nothing.

The moment he finally succeeded in putting her out of his thoughts was the one when she opened the door. He glanced up, then dropped his book straight to the floor.

By the time the clock had moved past midnight on Christmas 1993, they finally clicked the last piece into place: Angola, nestled between Zaire and Namibia and bordering the vast lapping Atlantic. Then, having succeeded in putting the world back together, they went to bed.

The Frogs and the Well Some frogs lived happily in a puddle. Then summer arrived; as one hot day succeeded another, the puddle shrank until it disappeared altogether. The frogs had no choice but to seek a new home. They hopped painfully along, but everywhere they went they found dried-up ponds and empty river beds. Finally they came to a well. Looking down the deep shaft, they saw water at the bottom. "We're saved!" croaked one frog. "Let's jump in now!" "Wait a moment," said his less impulsive friend. "What will we do if this one also dries up?

Although his colleagues teased him that he had become a monk, Hesse felt he had finally succeeded in achieving what he had yearned for years earlier when, at the height of his restlessness as a husband and father, he had proclaimed: “I would give my left hand if I could again be a poor happy bachelor and own nothing but twenty books, a second pair of boots, and a box full of secretly composed poems.

To demonstrate, consider the number of times the founders of the following companies pitched investors before finally succeeding: Company Number of Investor Pitches Skype 40 Cisco 76 Pandora 300 Google 350

would escape to his own private planet, Ro, where an imaginary astronomer friend, Zi, had finally succeeded in building a machine to convert radiant sunlight into moral strength. Using it to waft peace throughout the universe, Zi

Long ago, when I was in my insecure twenties, I met a clever, independent, creative, and powerful woman in her mid-seventies, who offered me a superb piece of life wisdom. She said: “We all spend our twenties and thirties trying so hard to be perfect, because we’re so worried about what people will think of us. Then we get into our forties and fifties, and we finally start to be free, because we decide that we don’t give a damn what anyone thinks of us. But you won’t be completely free until you reach your sixties and seventies, when you finally realize this liberating truth—nobody was ever thinking about you, anyhow.” They aren’t. They weren’t. They never were. People are mostly just thinking about themselves. People don’t have time to worry about what you’re doing, or how well you’re doing it, because they’re all caught up in their own dramas. People’s attention may be drawn to you for a moment (if you succeed or fail spectacularly and publicly, for instance), but that attention will soon enough revert right back to where it’s always been—on themselves. While it may seem lonely and horrible at first to imagine that you aren’t anyone else’s first order of business, there is also a great release to be found in this idea. You are free, because everyone is too busy fussing over themselves to worry all that much about you. Go be whomever you want to be, then. Do whatever you want to do. Pursue whatever fascinates you and brings you to life. Create whatever you want to create—and let it be stupendously imperfect, because it’s exceedingly likely that nobody will even notice. And that’s awesome.

The battle proved a victory—at least in part—and soon after, his grandfather finally died, and Ser Elmo became Lord of Riverrun. But he did not long enjoy his station; he died on the march forty-nine days later, leaving his young son, Ser Kermit, to succeed him.

Well. Um. The thing is…” I inhale, then continue with rapid-fire speed. “Imnotahockeyfan.” A wrinkle appears in his forehead. “What?” I repeat myself, slowly this time, with actual pauses between each word. “I’m not a hockey fan.” Then I hold my breath and await his reaction. He blinks. Blinks again. And again. His expression is a mixture of shock and horror. “You don’t like hockey?” I regretfully shake my head. “Not even a little bit?” Now I shrug. “I don’t mind it as background noise—” “Background noise?” “—but I won’t pay attention to it if it’s on.” I bite my lip. I’m already in this deep—might as well deliver the final blow. “I come from a football family.” “Football,” he says dully. “Yeah, my dad and I are huge Pats fans. And my grandfather was an offensive lineman for the Bears back in the day.” “Football.” He grabs his water and takes a deep swig, as if he needs to rehydrate after that bombshell. I smother a laugh. “I think it’s awesome that you’re so good at it, though. And congrats on the Frozen Four win.” Logan stares at me. “You couldn’t have told me this before I asked you out? What are we even doing here, Grace? I can never marry you now—it would be blasphemous.” His twitching lips make it clear that he’s joking, and the laughter I’ve been fighting spills over. “Hey, don’t go canceling the wedding just yet. The success rate for inter-sport marriages is a lot higher than you think. We could be a Pats-Bruins family.” I pause. “But no Celtics. I hate basketball.” “Well, at least we have that in common.” He shuffles closer and presses a kiss to my cheek. “It’s all right. We’ll work through this, gorgeous. Might need couples counseling at some point, but once I teach you to love hockey, it’ll be smooth sailing for us.” “You won’t succeed,” I warn him. “Ramona spent years trying to force me to like it. Didn’t work.” “She gave up too easily then. I, on the other hand, never give up

He skims through the speech he prepared (for the 50th Independence day): … Before the Apocalypse, the system gave us a goal, forcing us to exhaustion at the end of the day. We had no time to look inside. The system was a slave-reproduction module where we thought we were free. With time lost, we lost our only chance of final evolution at the end of our one life … … The system succeeded, enough to turn talents into machines, warriors into lazy citizens, knights into faithful slaves, writers and artists into pets and trophies. They succeeded, and they laughed. But not after the Apocalypse. Not after the War. We fought. We lost many, but we won through evolution. Now, things are different. Now things are better … Bullshit!—Yuan stops at this point. Too many lies! Nothing has changed. Nothing is better. How can a monk with a voice lie? Moreover, a war hero favoring the Apocalypse—too dark! What was he thinking last night? “Delete all of it,” he mutters sternly.

I don’t believe in boundaries, either for what we can do in our personal lives or for what life and intelligence can accomplish in our universe. We stand at a threshold of important discoveries in all areas of science. Without doubt, our world will change enormously in the next fifty years. We will find out what happened at the Big Bang. We will come to understand how life began on Earth. We may even discover whether life exists elsewhere in the universe. While the chances of communicating with an intelligent extra-terrestrial species may be slim, the importance of such a discovery means we must not give up trying. We will continue to explore our cosmic habitat, sending robots and humans into space. We cannot continue to look inwards at ourselves on a small and increasingly polluted and overcrowded planet. Through scientific endeavour and technological innovation, we must look outwards to the wider universe, while also striving to fix the problems on Earth. And I am optimistic that we will ultimately create viable habitats for the human race on other planets. We will transcend the Earth and learn to exist in space. This is not the end of the story, but just the beginning of what I hope will be billions of years of life flourishing in the cosmos. And one final point—we never really know where the next great scientific discovery will come from, nor who will make it. Opening up the thrill and wonder of scientific discovery, creating innovative and accessible ways to reach out to the widest young audience possible, greatly increases the chances of finding and inspiring the new Einstein. Wherever she might be. So remember to look up at the stars and not down at your feet. Try to make sense of what you see and wonder about what makes the universe exist. Be curious. And however difficult life may seem, there is always something you can do and succeed at. It matters that you don’t just give up. Unleash your imagination. Shape the future.

Christmas is the marriage of chaos and design. The real sound of life, for once, can burst out because a formal place has been set for it. At the moment when things have gotten sufficiently loose, the secret selves that these familiar persons hold inside them shake the room...An undercurrent of clowning and jostling is part of the process by which we succeed finally in making our necessary noise: despite the difficulty of getting the words right, of getting the singers on the same page, of keeping the ritual from falling apart into the anarchy of separate impulses. From such clatter--extended and punctuated by whatever instrument is handy, a triangle a tambourine, a Chinese gone--beauty is born.

I personally believe mavericks are people who write their own rulebook. They are the ones who act first and talk later. They are fiercely independent thinkers who know how to fight the lizard brain (to use Seth Godin’s term). I don’t believe many are born, rather they are products of an environment, or their experiences. They are usually the people that find the accepted norm does not meet their requirements and have the self-confidence, appetite, independence, degree of self reliance and sufficient desire to carve out their own niche in life. I believe a maverick thinker can take a new idea, champion it, and push it beyond the ability of a normal person to do so. I also believe the best mavericks can build a team, can motivate with their vision, their passion, and can pull together others to accomplish great things. A wise maverick knows that they need others to give full form to their views and can gather these necessary contributors around them. Mavericks, in my experience, fall into various categories – a/ the totally off-the-wall, uncontrollable genius who won’t listen to anyone; b/ the person who thinks that they have the ONLY solution to a challenge but prepared to consider others’ views on how to conquer the world &, finally, the person who thinks laterally to overcome problems considered to be irresolvable. I like in particular the third category. The upside is that mavericks, because of their different outlook on life, often sees opportunities and solutions that others cannot. But the downside is that often, because in life there is always some degree of luck in success (i.e. being in the right place at the right time), mavericks that fail are often ridiculed for their unorthodox approach. However when they succeed they are acclaimed for their inspiration. It is indeed a fine line they walk in life.

On the whole I’m glad; you can’t mourn for unborn grandchildren when there never was a hope of them. This planet is doomed anyway. Eventually the sun will explode or cool and one small insignificant particle of the universe will disappear with only a tremble. If man is doomed to perish, then universal infertility is as painless a way as any. And there are, after all, personal compensations. For the last sixty years we have sycophantically pandered to the most ignorant, the most criminal and the most selfish section of society. Now, for the rest of our lives, we’re going to be spared the intrusive barbarism of the young, their noise, their pounding, repetitive, computer-produced so-called music, their violence, their egotism disguised as idealism. My God, we might even succeed in getting rid of Christmas, that annual celebration of parental guilt and juvenile greed. I intend that my life shall be comfortable, and, when it no longer is, then I shall wash down my final pill with a bottle of claret.

The longer I have lived with this new hope, the clearer it has become to me: our true hope in life doesn't spring from the feelings of our youth, lovely and fair though they are. Nor does it emerge from the objective possibilities of history, unlimited though they may be. Our true hope in life is wakened and sustained and finally fulfilled by the great divine mystery which is above us and in us and round about us, nearer to us than we can be to ourselves. It encounters us as the great promise of our life and this world: nothing will be in vain. It will succeed. In the end all will be well! It meets us too in the call to life: 'I live and you shall live also.' We are called to this hope, and the call often sounds like a command - a command to resist death and the powers of death, and a command to love life and cherish it: every life, the life we share, the whole of life.

it seems like when ur in search of something or someone you only succeed when you've finally given up all hope... and i find it rather fascinating how it always ends up in the last place youd expect i found da man of my dreams although he is the total opposite of what i expected hes ten times better

Are you finally admitting that you can sell a man hope? Have I at last succeeded in teaching you that?” He laughed and flicked his whip again, harder. He was in a better mood than I had seen for months. “No, Camelot, not hope. Hope is for the weak; have I not succeeded in teaching you that? To hope is to put your faith in others and in things outside yourself; that way lies betrayal and disappointment. They didn't want hope, Camelot; they wanted certainty. What a man needs is the certainty that he is right, no self-doubt, no fleeting thought that he might be wrong or misled. Absolute certainty that he is right—that's what gives a man the confidence and power to do whatever he wants and to take whatever he wants from this world and the next.

When she finally opened her eyes, she did so to the surprising sight of Prince Severin placing a vase of daisies at her bedside. My invasion into his life must be succeeding, or he would have sent the flowers with a servant. Right? Her head was such a muddied mess Elle wasn’t sure how she felt about the possibility,

When rain comes finally, washing away a low sky of muddy ocher, we who could not control the phenomenon are pressed into relief. The near-occult feeling: The face of being witness to the end of the world gives way to tangible things. Even if the succeeding sensations are not common, they are at least not mysterious.

I know people who read interminably, book after book, from page to page, and yet I should not call them 'well-read people'. Of course they 'know' an immense amount; but their brain seems incapable of assorting and classifying the material which they have gathered from books. They have not the faculty of distinguishing between what is useful and useless in a book; so that they may retain the former in their minds and if possible skip over the latter while reading it, if that be not possible, then--when once read--throw it overboard as useless ballast. Reading is not an end in itself, but a means to an end. Its chief purpose is to help towards filling in the framework which is made up of the talents and capabilities that each individual possesses. Thus each one procures for himself the implements and materials necessary for the fulfilment of his calling in life, no matter whether this be the elementary task of earning one's daily bread or a calling that responds to higher human aspirations. Such is the first purpose of reading. And the second purpose is to give a general knowledge of the world in which we live. In both cases, however, the material which one has acquired through reading must not be stored up in the memory on a plan that corresponds to the successive chapters of the book; but each little piece of knowledge thus gained must be treated as if it were a little stone to be inserted into a mosaic, so that it finds its proper place among all the other pieces and particles that help to form a general world-picture in the brain of the reader. Otherwise only a confused jumble of chaotic notions will result from all this reading. That jumble is not merely useless, but it also tends to make the unfortunate possessor of it conceited. For he seriously considers himself a well-educated person and thinks that he understands something of life. He believes that he has acquired knowledge, whereas the truth is that every increase in such 'knowledge' draws him more and more away from real life, until he finally ends up in some sanatorium or takes to politics and becomes a parliamentary deputy. Such a person never succeeds in turning his knowledge to practical account when the opportune moment arrives; for his mental equipment is not ordered with a view to meeting the demands of everyday life. His knowledge is stored in his brain as a literal transcript of the books he has read and the order of succession in which he has read them. And if Fate should one day call upon him to use some of his book-knowledge for certain practical ends in life that very call will have to name the book and give the number of the page; for the poor noodle himself would never be able to find the spot where he gathered the information now called for. But if the page is not mentioned at the critical moment the widely-read intellectual will find himself in a state of hopeless embarrassment. In a high state of agitation he searches for analogous cases and it is almost a dead certainty that he will finally deliver the wrong prescription.

The so-called intellectual consumes himself in what he considers pathbreaking work and in the end has only succeeded in making himself ridiculous, whether he’s called Schopenhauer or Nietzsche, it doesn’t matter, even if he was Kleist or Voltaire we still see a pitiful being who has misused his head and finally driven himself into nonsense. Who’s been rolled over and passed over by history. We’ve locked up the great thinkers in our bookcases, from which they keep staring at us, sentenced to eternal ridicule, he said, I

She was beginning to weep again. Tears were her final defense, just as they had always been his mother’s: the soft weapon which paralyzes, which turns kindness and tenderness into fatal chinks in one’s armor. Not that he’d ever worn much armor anyway—suits of armor did not seem to fit him very well. Tears had been more than a defense for his mother; they had been a weapon. Myra had rarely used her own tears so cynically . . . but, cynically or not, he realized she was trying to use them that way now . . . and she was succeeding. He

Truth is there is not a right or predetermined age for success; only people who finally decide to succeed. Age is in your mind!

success was when opportunity met preparation. To succeed you had to be prepared

We say release, and radiance, and roses,” We say release, and radiance, and roses, and echo upon everything that's known; and yet, behind the world our names enclose is the nameless: our true archetype and home. The sun seems male, and earth is like a woman, the field is humble, and the forest proud; but over everything we say, inhuman, moves the forever-undetermined god. We grow up; but the world remains a child. Star and flower, in silence, watch us go. And sometimes we appear to be the final exam they must succeed on. And they do.

Though it was nonlinear and nonsensical, my path made perfect sense once I truly started walking it. I’d finally discovered an outlet for everything that had been trapped inside me.

Then I instinctively commenced to make excursions beyond the limits of the small world of which I had knowledge, and I saw new scenes. These were at first very blurred and indistinct, and would flit away when I tried to concentrate my attention upon them, but by and by I succeeded in fixing them; they gained in strength and distinctness and finally assumed the concreteness of real things. I soon discovered that my best comfort was attained if I simply went on in my vision farther and farther, getting new impressions all the time, and so I began to travel—of course, in my mind. Every night (and sometimes during the day), when alone, I would start on my journeys—see new places, cities and countries—live there, meet people and make friendships and acquaintances and, however unbelievable, it is a fact that they were just as dear to me as those in actual life and not a bit less intense in their manifestations.

1836: Following his years of fighting against the Rothschilds’ and their central bank in America, President Andrew Jackson finally succeeds in throwing the Rothschilds’ central bank out of America, when the bank’s charter is not renewed. It would not be until 1913 that the Rothschilds’ would be able to set up their third central bank in America, the Federal Reserve.

A few miles away across the East River was the apartment he could never get used to, the job where he had nothing to do, the dozen or so people he knew slightly and cared about not at all: a fabric of existence as blank and seamless as the freshly plaster wall he passed. Soon his wife would return from New Jersey. Soon everyone would be back, and things would go on much as they had before. From the street outside came the sound of laughter and shouting, bottles breaking, voices droning in the warm air, and children playing far past their bedtime. It all meant nothing whatever to Lowell. Standing in the parlor of a house no longer his, listening to the voices of people whose lives were closed to him forever, contemplating a future much like his past, he realized that it was finally too late for him. Everything had gone wrong, and he had succeeded at nothing, and he was never going to have any kind of life at all.

Break out to go out ___________________ The birds dare to break the egg shell It does so in order to get out of that Hell When it finally succeeds, it’ll then fly To its comfort zone it’ll say bye Are you being confined in a small space How long will you remain at that place? Before you can explore more territories, Break away from the former glories. Yesterday’s excellence is today’s average You must strive to be better age after age Never accept the available mediocrity As the only preferable opportunity Decide to grow from below to hero And make it a point to vacate level zero Reach out and arise with power God’s blessings on you, will shower Agree to grow, never attempt to be slow Be not afraid. Never doubt. You’ll flow The grace of God will be your guide Taking you along, side by side.

Finding a taxi, she felt like a child pressing her nose to the window of a candy store as she watched the changing vista pass by while the twilight descended and the capital became bathed in a translucent misty lavender glow. Entering the city from that airport was truly unique. Charles de Gaulle, built nineteen miles north of the bustling metropolis, ensured that the final point of destination was veiled from the eyes of the traveller as they descended. No doubt, the officials scrupulously planned the airport’s location to prevent the incessant air traffic and roaring engines from visibly or audibly polluting the ambience of their beloved capital, and apparently, they succeeded. If one flew over during the summer months, the visitor would be visibly presented with beautifully managed quilt-like fields of alternating gold and green appearing as though they were tilled and clipped with the mathematical precision of a slide rule. The countryside was dotted with quaint villages and towns that were obviously under meticulous planning control. When the aircraft began to descend, this prevailing sense of exactitude and order made the visitor long for an aerial view of the capital city and its famous wonders, hoping they could see as many landmarks as they could before they touched ground, as was the usual case with other major international airports, but from this point of entry, one was denied a glimpse of the city below. Green fields, villages, more fields, the ground grew closer and closer, a runway appeared, a slight bump or two was felt as the craft landed, and they were surrounded by the steel and glass buildings of the airport. Slightly disappointed with this mysterious game of hide-and-seek, the voyager must continue on and collect their baggage, consoled by the reflection that they will see the metropolis as they make their way into town. For those travelling by road, the concrete motorway with its blue road signs, the underpasses and the typical traffic-logged hubbub of industrial areas were the first landmarks to greet the eye, without a doubt, it was a disheartening first impression. Then, the real introduction began. Quietly, and almost imperceptibly, the modern confusion of steel and asphalt was effaced little by little as the exquisite timelessness of Parisian heritage architecture was gradually unveiled. Popping up like mushrooms were cream sandstone edifices filigreed with curled, swirling carvings, gently sloping mansard roofs, elegant ironwork lanterns and wood doors that charmed the eye, until finally, the traveller was completely submerged in the glory of the Second Empire ala Baron Haussmann’s master plan of city design, the iconic grand mansions, tree-lined boulevards and avenues, the quaint gardens, the majestic churches with their towers and spires, the shops and cafés with their colourful awnings, all crowded and nestled together like jewels encrusted on a gold setting.

By [anticipatory anxiety] I mean that the patient reacts to an event with a fearful expectation of its recurrence. However, fear tends to make happen precisely that which one fears, and so does anticipatory anxiety. Thus a vicious circle is established. A symptom evokes a phobia and the phobia provokes the symptom. The recurrence of the symptom then reinforces the phobia. The patient is caught in a cocoon. […] [Obsessive-compulsives] fear the potential effects or the potential cause of the strange thoughts. The phobic pattern of flight from fear is paralleled by the obsessive-compulsive pattern. Obsessive-compulsive neurotics also display fear. But theirs is not 'fear of fear' but rather fear of themselves, and their response is to fight against obsessions and compulsions. But the more the patients fight, the stronger their symptoms become. In other words, alongside the circle formation built up by anticipatory anxiety in phobic cases, there is another feedback mechanism which we encounter in the obsessive-compulsive neurotic. Pressure induces counter-pressure, and counter-pressure, in turn, increases pressure. If one succeeds in making the patient stop fighting his obsessions and compulsions -- and this may well be accomplished by paradoxical intention -- these symptoms soon diminish and finally atrophy.

Having been made to suffer by the religion of romantic love, we wanted to be saved by the religion of family. If we could succeed in truly brainwashing our entire bodies, I had the feeling we could finally forget romantic love.

All this so that Marco Polo could explain or imagine explaining or be imagined explaining or succeed finally in explaining to himself that what he sought was always something lying ahead, and even if it was a matter of the past it was a past that changed gradually as he advanced on his journey, because the traveler's past changes according to the route he has followed: not the immediate past, that is, to which each day that goes by adds a day, but the more remote past. Arriving at each new city, the traveler finds again a past of his that he did not know he had: the foreignness of what you no longer are or no longer possess lies in wait for you in foreign, unpossessed places.

Keep in mind that getting control of any addictive-type problem nearly always requires multiple efforts. If at first you don't fully succeed, keep trying and keep learning; remember, most cigarette smokers finally quit on the eighth serious attempt.

A given symptom is responded to by a phobia, the phobia triggers the symptom, and the symptom, in turn, reinforces the phobia. A similar chain of events, however, can be observed in obsessive-compulsive cases in which the patient fights the ideas which haunt him. Thereby, however, he increases their power to disturb him, since pressure precipitates counter-pressure. Again the symptom is reinforced! On the other hand, as soon as the patient stops fighting his obsessions and instead tries to ridicule them by dealing with them in an ironical way-by applying paradoxical intention-the vicious circle is cut, the symptom diminishes and finally atrophies. In the fortunate case where there is no existential vacuum which invites and elicits the symptom, the patient will not only succeed in ridiculing his neurotic fear but finally will succeed in completely ignoring it. As we see, anticipatory anxiety has to be counteracted by paradoxical intention; hyper-intention as well as hyper-reflection have to be counteracted by dereflection; dereflection, however, ultimately is not possible except by the patient's orientation toward his specific vocation and mission in life. It is not the neurotic's self-concern, whether pity or contempt, which breaks the circle formation; the cue to cure is self-transcendence.

But it feels like the hinges must have finally failed, whatever was trying to get in, at last succeeding, instantly tearing into me, and though I'm still conscious, slashing my throat with those long fingers and ripping my ribs out one by one with its brutal jaws.

Belief isn’t simply a thing for fair times and bright days, I think. What is belief—what is faith—if you don’t continue in it after failure?” Vin frowned. “Anyone can believe in someone, or something, that always succeeds, mistress. But failure … now, that is hard to believe in,

Christians were tempted to reject time altogether and replace it with mysticism and “spiritual” pursuits, to live as Christians out of time and thereby escape its frustrations; to insist that time has no real meaning from the point of view of the Kingdom which is “beyond time.” And they finally succeeded. They left time meaningless indeed, although full of Christian “symbols.” And today they themselves do not know what to do with these symbols. For it is impossible to “put Christ back into Christmas” if He has not redeemed—that is, made meaningful—time itself.

Side by side, their faces blurred, The earl and countess lie in stone, Their proper habits vaguely shown As jointed armour, stiffened pleat, And that faint hint of the absurd - The little dogs under their feet. Such plainness of the pre-Baroque Hardly involves the eye, until It meets his left-hand gauntlett, still Clasped empty in the other, and One sees with a sharp tender shock His hand withdrawn, holding her hand. They would not think to lie so long, Such faithfulness in effigy Was just a detail friends would see, A sculptor's sweet commissioned grace Thrown off in helping to prolong The Latin names around the base. They would not guess how early in Their supine stationary voyage The air would change to soundless damage, Turn the old tenantry away; How soon succeeding eyes being To look, not read. Rigidly, they Persisted, linked, through lengths and breadths Of time. Snow fell, undated. Light Each summer thronged the grass. A bright Litter of birdcalls strewed the same Bone-littered ground. And up the paths The endless altered people came Washing at their identity. Now helpless in the hollow Of an unarmorial age, a trough Of smoke in slow suspended skeins Above their scrap of history, Only an attitude remains. Time has transfigured them into Untruth. The stone fidelity They hardly meant has come to be Their final blazon and to prove Our almost-instinct almost-true: What will survive of us is love. - An Arundel Tomb

The essence of this knowledge was the ability to `see all' and to `know all'. Was this not precisely the ability Adam and Eve acquired after eating the forbidden fruit, which grew on the branches of the tree of the knowledge of good and evil'? · Finally, just as Adam and Eve were driven out of the Garden, so were the four First Men of the Popol Vuh deprived of their ability to `see far'. Thereafter `their eyes were covered and they could only see what was close ...' Both the Popol Vuh and Genesis therefore tell the story of mankind's fall from grace. In both cases, this state of grace was closely associated with knowledge, and the reader is left in no doubt that the knowledge in question was so remarkable that it conferred godlike powers on those who possessed it. The Bible, adopting a dark and muttering tone of voice, calls it `the knowledge of good and evil' and has nothing further to add. The Popol Vuh is much more informative. It tells us that the knowledge of the First Men consisted of the ability to see `things hidden in the distance', that they were astronomers who `examined the four corners, the four points of the arch of the sky', and that they were geographers who succeeded in measuring `the round face of the earth'. 7 Geography is about maps. In Part I we saw evidence suggesting that the cartographers of an as yet unidentified civilization might have mapped the planet with great thoroughness at an early date. Could the Popol Vuh be transmitting some garbled memory of that same civilization when it speaks nostalgically of the First Men and of the miraculous geographical knowledge they possessed? Geography is about maps, and astronomy is about stars. Very often the two disciplines go hand in hand because stars are essential for navigation on long sea-going voyages of discovery (and long sea-going voyages of discovery are essential for the production of accurate maps). Is it accidental that the First Men of the Popol Vuh were remembered not only for studying `the round face of the earth' but for their contemplation of `the arch of heaven'?

Here, the asking of the question who we are is in fact more dangerous than any other opposition found at the same level of certainty about man (the final form of Marxism, which has essentially nothing to do with either Judaism or even with Russia; if somewhere a non-developed spiritualism is still slumbering, it is in the Russian people; Bolshevism is originally Western; it is a European possibility: the emergence of the masses, industry, technology, the extinction of Christianity; but inasmuch as the dominance of reason as an equalizing of everyone is but the consequence of Christianity and as the latter is fundamentally of Jewish origin (cf. Nietzsche's thought on the slave revolt with respect to morality), Bolshevism is in fact Jewish; but then Christianity is also fundamentally Bolshevist! And what are the decisions that become necessary on that basis?). But the danger of the question "Who are we?" is at the same time--if danger can necessitate what is highest--the sole path by which to succeed in coming to ourselves and thus in initiating the original salvation, that is, the justification of the Occident on the basis of its history. The danger of this question is in itself so essential for us that it loses the appearance of opposition to the new German will.

Moral for psychologists. -- Not to go in for backstairs psychology. Never to observe in order to observe! That gives a false perspective, leads to squinting and something forced and exaggerated. Experience as the wish to experience does not succeed. One must not eye oneself while having an experience; else the eye becomes "an evil eye." A born psychologist guards instinctively against seeing in order to see; the same is true of the born painter. He never works "from nature"; he leaves it to his instinct, to his camera obscura, to sift through and express the "case," "nature," that which is "experienced." He is conscious only of what is general, of the conclusion, the result: he does not know arbitrary abstractions from an individual case. What happens when one proceeds differently? For example, if, in the manner of the Parisian novelists, one goes in for backstairs psychology and deals in gossip, wholesale and retail? Then one lies in wait for reality, as it were, and every evening one brings home a handful of curiosities. But note what finally comes of all this: a heap of splotches, a mosaic at best, but in any case something added together, something restless, a mess of screaming colors. The worst in this respect is accomplished by the Goncourts; they do not put three sentences together without really hurting the eye, the psychologist's eye. Nature, estimated artistically, is no model. It exaggerates, it distorts, it leaves gaps. Nature is chance. To study "from nature" seems to me to be a bad sign: it betrays submission, weakness, fatalism; this lying in the dust before petit faits [little facts] is unworthy of a whole artist. To see what is--that is the mark of another kind of spirit, the anti-artistic, the factual. One must know who one is. Toward a psychology of the artist. -- If there is to be art, if there is to be any aesthetic doing and seeing, one physiological condition is indispensable: frenzy. Frenzy must first have enhanced the excitability of the whole machine; else there is no art. All kinds of frenzy, however diversely conditioned, have the strength to accomplish this: above all, the frenzy of sexual excitement, this most ancient and original form of frenzy. Also the frenzy that follows all great cravings, all strong affects; the frenzy of feasts, contests, feats of daring, victory, all extreme movement; the frenzy of cruelty; the frenzy in destruction, the frenzy under certain meteorological influences, as for example the frenzy of spring; or under the influence of narcotics; and finally the frenzy of will, the frenzy of an overcharged and swollen will. What is essential in such frenzy is the feeling of increased strength and fullness. Out of this feeling one lends to things, one forces them to accept from us, one violates them--this process is called idealizing. Let us get rid of a prejudice here: idealizing does not consist, as is commonly held, in subtracting or discounting the petty and inconsequential. What is decisive is rather a tremendous drive to bring out the main features so that the others disappear in the process. In this state one enriches everything out of one's own fullness: whatever one sees, whatever one wills, is seen swelled, taut, strong, overloaded with strength. A man in this state transforms things until they mirror his power--until they are reflections of his perfection. This having to transform into perfection is--art. Even everything that he is not yet, becomes for him an occasion of joy in himself; in art man enjoys himself as perfection.

those problems (mostly) in the final edition that went to print. Even more satisfying than those responses to the science, though, were all the readers who told me I’d succeeded in my other goal, the one that really made me tremble in fear as I was writing: People kept telling me how exciting and suspenseful and surprising the book was. My favorite fan mail is the kind that starts “Normally I don’t read science-fiction, but …” That response is pretty damn incredible, considering all I really did was write about how much I love science—albeit while tormenting my main character with the constant threat of death. Eh. Mark’s a smart guy. He can handle

The peach was soft and firm, and when I finally succeeded in tearing it apart with my cock, I saw that its reddened core reminded me not just of an anus but of a vagina, so that holding each half in either hand firmly against my cock, I began to rub myself, thinking of no one and of everyone, including the poor peach, which had no idea what was being done to it except that it had to play along and probably in the end took some pleasure in the act as well, till I thought I heard it say to me, Fuck me, Elio, fuck me harder, and after a moment, Harder, I said! while I scanned my mind for images from Ovid—wasn’t there a character who had turned into a peach

If only humankind would soon succeed in destroying itself; true, I'm afraid : it will take a long time yet, but they'll manage it for sure. They'll have to learn to fly too, so that it will be easier to toss firebrands into cities (a pretty sight : a portly, bronze boat perhaps, from which a couple of mail-clad warriors contemptuously hurl a few flaming armored logs, while from below they shoot at the scaly beasts with howling arrows. They could also easily pour burning oil out of steel pitchers. Or poison. In the wells. By night). Well, they'll manage it all right (if I can come up with that much !). For they pervert all things to evil. The alphabet : it was intended to record timeless poetry or wisdom or memories - but they scrawl myriads of trashy novels and inflammatory pamphlets. What do they deftly make of metals ? Swords and arrow tips. - Fire ? Cities are already smoldering. And in the agora throng the pickpockets and swashbucklers, cutpurses, bawds, quacks and whores. And at best, the rest are simpletons, dandies, and brainless yowlers. And every one of them self-complacent, pretending respectability, bows politely, puffs out coarse cheeks, waves his hands, ogles, jabbers, crows. (They have many words : Experienced : someone who knows plenty of the little underhanded tricks. - Mature : has finally unlearned every ideal. Sophisticated : impertinent and ought to have been hanged long ago.) Those are the small fry; and the : every statesman, politician, orator; prince, general, officer should be throttled on the spot before he has time or opportunity to earn the title at humankind's expense. - Who alone can be great ? Artists and scientists ! And no one else ! And the least of them, if an honest man, is a thousand times greater than the great Xerxes. - If the gods would grant me 3 wishes, one of them would be immediately to free the earth of humankind. And of animals, too (they're too wicked for me as well). Plants are better (except for the insectavores) - The wind has picked up.

Husbands in wheelbarrows, sons stoned and deprived of food, forced to labour amidst jeers and finally thrown into pits and buried alive because they were said to be sickening of the plague and might infect the community. The few who succeeded in escaping suddenly reappeared and added new and terrifying details to this picture of horror.

I do not know which impulse was stronger in me when I began to think: the original thirst for knowledge or the urge to communicate with man. Knowledge attains its full meaning only through the bond that unites men; however, the urge to achieve agreement with another human being was so hard to satisfy. I was shocked by the lack of understanding, paralyzed, as it were, by every reconciliation in which what had gone before was not fully cleared up. Early in my life and then later again and again I was perplexed by people’s rigid inaccessibility and their failure to listen to reasons, their disregard of facts, their indifference which prohibited discussion, their defensive attitude which kept you at a distance and at the decisive moment buried any possibility of a close approach, and finally their shamelessness, that bares its own soul without reserve, as though no one were present. When ready assent occurred I remained unsatisfied, because it was not based on true insight but on yielding to persuasion; because it was the consequence of friendly cooperation, not a meeting of two selves. True, I knew the glory of friendship (in common studies, in the cordial atmosphere of home or countryside). But then came the moments of strangeness, as if human beings lived in different worlds. Steadily the consciousness of loneliness grew upon me in my youth, yet nothing seemed more pernicious to me than loneliness, especially the loneliness in the midst of social intercourse that deceives itself in a multitude of friendships. No urge seemed stronger to me than that for communication with others. If the never-completed movement of communication succeeds with but a single human being, everything is achieved. It is a criterion of this success that there be a readiness to communicate with every human being encountered and that grief is felt whenever communication fails. Not merely an exchange of words, nor friendliness and sociability, but only the constant urge towards total revelation reaches the path of communication.

I will reluctantly teach you enough trivia for a passing mark on the Ministry-mandated portions of your first-year finals. Since your exact mark on these sections will make no difference to your future life, anyone who wants more than a passing mark is welcome to waste their own time studying our pathetic excuse for a textbook. The title of this subject is not Defence Against Minor Pests. You are here to learn how to defend yourselves against the Dark Arts. Which means, let us be very clear on this, defending yourselves against Dark Wizards. People with wands who want to hurt you and who will likely succeed in doing so unless you hurt them first! There is no defence without offence! There is no defence without fighting! This reality is deemed too harsh for eleven-year-olds by the fat, overpaid, Auror-guarded politicians who mandated your curriculum. To the abyss with those fools! You are here for the subject that has been taught at Hogwarts for eight hundred years! Welcome to your first year of Battle Magic!

Belief isn’t simply a thing for fair times and bright days, I think. What is belief—what is faith—if you don’t continue in it after failure?” Vin frowned. “Anyone can believe in someone, or something, that always succeeds, Mistress. But failure… ah, now, that is hard to believe in, certainly and truly. Difficult enough to have value, I think.

I had never been so close to death before. For a long time, as I lay there trying to clear my mind, I couldn't think coherently at all, conscious only of a terrible, blind bitterness. Why had they singled me out? Didn't they understand? Had everything I'd gone through on their behalf been utterly in vain? Did it really count for nothing? What had happened to logic, meaning and sense? But I feel much calmer now. It helps to discipline oneself like this, writing it down to see it set out on paper, to try and weigh it and find some significance in it. Prof Bruwer: There are only two kinds of madness one should guard against, Ben. One is the belief that we can do everything. The other is the belief that we can do nothing. I wanted to help. Right. I meant it very sincerely. But I wanted to do it on my terms. And I am white, and they are black. I thought it was still possible to reach beyond our whiteness and blackness. I thought that to reach out and touch hands across the gulf would be sufficient in itself. But I grasped so little, really: as if good intentions from my side could solve it all. It was presumptuous of me. In an ordinary world, in a natural one, I might have succeeded. But not in this deranged, divided age. I can do all I can for Gordon or scores of others who have come to me; I can imagine myself in their shoes, I can project myself into their suffering. But I cannot, ever, live their lives for them. So what else could come of it but failure? Whether I like it or not, whether I feel like cursing my own condition or not -- and that would only serve to confirm my impotence -- I am white. This is the small, final, terrifying truth of my broken world. I am white. And because I am white I am born into a state of privilege. Even if I fight the system that has reduced us to this I remain white, and favored by the very circumstances I abhor. Even if I'm hated, and ostracized, and persecuted, and in the end destroyed, nothing can make me black. And so those who are cannot but remain suspicious of me. In their eyes my very efforts to identify myself with Gordon, whit all the Gordons, would be obscene. Every gesture I make, every act I commit in my efforts to help them makes it more difficult for them to define their real needs and discover for themselves their integrity and affirm their own dignity. How else could we hope to arrive beyond predator and prey, helper and helped, white and black, and find redemption? On the other hand: what can I do but what I have done? I cannot choose not to intervene: that would be a denial and a mockery not only of everything I believe in, but of the hope that compassion may survive among men. By not acting as I did I would deny the very possibility of that gulf to be bridged. If I act, I cannot but lose. But if I do not act, it is a different kind of defeat, equally decisive and maybe worse. Because then I will not even have a conscience left. The end seems ineluctable: failure, defeat, loss. The only choice I have left is whether I am prepared to salvage a little honour, a little decency, a little humanity -- or nothing. It seems as if a sacrifice is impossible to avoid, whatever way one looks at it. But at least one has the choice between a wholly futile sacrifice and one that might, in the long run, open up a possibility, however negligible or dubious, of something better, less sordid and more noble, for our children… They live on. We, the fathers, have lost.

And one final point—we never really know where the next great scientific discovery will come from, nor who will make it. Opening up the thrill and wonder of scientific discovery, creating innovative and accessible ways to reach out to the widest young audience possible, greatly increases the chances of finding and inspiring the new Einstein. Wherever she might be. So remember to look up at the stars and not down at your feet. Try to make sense of what you see and wonder about what makes the universe exist. Be curious. And however difficult life may seem, there is always something you can do and succeed at. It matters that you don’t just give up. Unleash your imagination. Shape the future

If you are to live in this world, then you must be willing to actively participate in life." You cannot just be an expectator. You cannot just be sitting down at the bleachers and comtemplate the game and expect to win. You are to step out of your comfortable zone. You are to participate and do your very best. Remember, "Every pro was once an amateur. Every expert was once a beginner." And every beginner once decided to step down from the bleachers and start participating. Build a solid foundation for your life. Stay rooted in the Word. Don't let the holy things become common. Be disciplined and be committed. Sacrifice what you are to sacrifice in order to succeed. But never ever your values, integrity, character, and principles. Never give up nor give in. Be aware that people will hate you on your way up. People will rate you. They'll will shake you and try to bring you down. "But how strong you stand, is what makes you." Choose to live by choice not by chance. Be motivated and not manipulated. BE useful not used. Make changes and not excuses. Aim to excel not to compete. Choose self-esteem, not self pitty. Choose to listen to your inner voice, (which is GOd's word whispering to you) not to the random opinions of others. And finally, choose to live for yourself and not to please others. Word of advice, "make your goals so big, that your everyday problems seem insignificant." Have a bless day

There’s a reason it’s so hard to follow our calling. The whisper of intuition telling us what we’re meant to do and how we’re meant to live comes from within, but it leads away into the unknown. Once I finally started listening to the call, I found myself on a new path. Not the path designed by my career counselor, encouraged by my parents, or suggested by society. My own.

Love it or hate it, thrive in it or still getting the hang of it, the recording studio is the place where your main product is going to be captured, recorded, mixed and created. You need a clear platform from preproduction to the schedule, tracking to the overdubs, vocals to the final mix. The best-laid studio planning will save you the most money and greatly reduce stress.

We desire some pleasure, and the material means of obtaining it are lacking. “It is a mistake,” Labruyère tells us, “to be in love without an ample fortune.” There is nothing for it but to attempt a gradual elimination of our desire for that pleasure. [...] But the pleasure can never be realised. If we succeed in overcoming the force of circumstances, nature at once shifts the battle-ground, placing it within ourselves, and effects a gradual change in our heart until it desires something other than what it is going to obtain. And if this transposition has been so rapid that our heart has not had time to change, nature does not, on that account, despair of conquering us, in a manner more gradual, it is true, more subtle, but no less efficacious. It is then, at the last moment, that the possession of our happiness is wrested from us, or rather it is that very possession which nature, with diabolical cleverness, uses to destroy our happiness. After failure in every quarter of the domain of life and action, it is a final incapacity, the mental incapacity for happiness, that nature creates in us. The phenomenon, of happiness either fails to appear, or at once gives way to the bitterest of reactions.

Is it possible that, not content with inveigling Caliban into Ariel's kingdom, you have also let loose Ariel in Caliban's? We note with alarm that when the other members of the final tableau were dismissed. He was not returned to His arboreal confinement as He should have been. Where is He now? For if the intrusion of the real has disconcerted and incommoded the poetic. that is a mere bagatelle compared to the damage which the poetic would inflict if it ever succeeded in intruding upon the real. We want no Ariel here, breaking down our picket fences in the name of fraternity, seducing our wives in the name of romance. and robbing us of our sacred pecuniary deposits in the name of justice. Where is Ariel? What have you done with Him? For we won't, we daren't leave until you give us a satisfactory answer.

The group of artists and scientists that had so far done least was the one that had attracted the greatest interest—and the greatest alarm. This was the team working on “total identification.” The history of the cinema gave the clue to their actions. First sound, then color, then stereoscopy, then Cinerama, had made the old “moving pictures” more and more like reality itself. Where was the end of the story? Surely, the final stage would be reached when the audience forgot it was an audience, and became part of the action. To achieve this would involve stimulation of all the senses, and perhaps hypnosis as well, but many believed it to be practical. When the goal was attained, there would be an enormous enrichment of human experience. A man could become—for a while, at least—any other person, and could take part in any conceivable adventure, real or imaginary. He could even be a plant or an animal, if it proved possible to capture and record the sense impressions of other living creatures. And when the “program” was over, he would have acquired a memory as vivid as any experience in his actual life—indeed, indistinguishable from reality itself. The prospect was dazzling. Many also found it terrifying, and hoped that the enterprise would fail. But they knew in their hearts that once science had declared a thing possible, there was no escape from its eventual realization…. This, then, was New Athens and some of its dreams. It hoped to become what the old Athens might have been had it possessed machines instead of slaves, science instead of superstition. But it was much too early yet to tell if the experiment would succeed.

To arrive at a single successful product, 2,000 ideas become 100 working prototypes. Those 100 prototypes become 5 commercial products. Of the final 5, 1 will succeed. To truly grasp the implications of 2,000:100:5:1, however, forget the fact that we’re talking about toys, or even products in general. What we’ve found working with innovators of every kind is that the scale of this approach applies universally.

This was Lincoln’s final version of his Farewell Address: My friends—No one, not in my situation, can appreciate my feeling of sadness at this parting. To this place, and the kindness of these people, I owe every thing. Here I have lived a quarter of a century, and have passed from a young to an old man. Here my children have been born, and one is buried. I now leave, not knowing when, or whether ever, I may return, with a task before me greater than that which rested upon Washington. Without the assistance of that Divine Being, who ever attended him, I cannot succeed. With that assistance I cannot fail. Trusting in Him, who can go with me, and remain with you and be every where for good, let us confidently hope that all will yet be well. To His care commending you, as I hope in your prayers you will commend me, I bid you an affectionate farewell.

A given symptom is responded to by a phobia, the phobia triggers the symptom, and the symptom, in turn, reinforces the phobia. A similar chain of events, however, can be observed in obsessive-compulsive cases in which the patient fights the ideas which haunt him. Thereby, however, he increases their power to disturb him, since pressure precipitates counter-pressure. Again the symptom is reinforced! On the other hand, as soon as the patient stops fighting his obsessions and instead tries to ridicule them by dealing with them in an ironical way-by applying paradoxical intention-the vicious circle is cut, the symptom diminishes and finally atrophies. In the fortunate case where there is no existential vacuum which invites and elicits the symptom, the patient will not only succeed in ridiculing his neurotic fear but finally will succeed in completely ignoring it.

Later during the Dance, Ser Elmo Tully led the riverlords into battle at Second Tumbleton, but on the side of Queen Rhaenyra rather than King Aegon II, whom his grandsire had favored. The battle proved a victory—at least in part—and soon after, his grandfather finally died, and Ser Elmo became Lord of Riverrun. But he did not long enjoy his station; he died on the march forty-nine days later, leaving his young son, Ser Kermit, to succeed him.

When she had found [another]. . .taking over the task of helping the bride she had felt a great pang, first of jealousy and anger, and finally sorrow. And the sorrow was the heavier because she knew she had brought it on herself. It came to her then that the only real pleasures in life resulted from a feeling of success in relationships with others: in being daughter, wife, mother. And she knew she had not succeeded very well in any of these lines.

The first true men had tools and weapons only a little better than those of their ancestors a million years earlier, but they could use them with far greater skill. And somewhere in the shadowy centuries that had gone before they had invented the most essential tool of all, though it could be neither seen nor touched. They had learned to speak, and so had won their first great victory over Time. Now the knowledge of one generation could be handed on to the next, so that each age could profit from those that had gone before. Unlike the animals, who knew only the present, Man had acquired a past; and he was beginning to grope toward a future. He was also learning to harness the force of nature; with the taming of fire, he had laid the foundations of technology and left his animal origins far behind. Stone gave way to bronze, and then to iron. Hunting was succeeded by agriculture. The tribe grew into the village, the village into the town. Speech became eternal, thanks to certain marks on stone and clay and papyrus. Presently he invented philosophy, and religion. And he peopled the sky, not altogether inaccurately, with gods. As his body became more and more defenseless, so his means of offense became steadily more frightful. With stone and bronze and iron and steel he had run the gamut of everything that could pierce and slash, and quite early in time he had learned how to strike down his victims from a distance. The spear, the bow the gun and finally the guided missile had given him weapons of infinite range and all but infinite power. Without those weapons, often though he had used them against himself, Man would never have conquered his world. Into them he had put his heart and soul, and for ages they had served him well. But now, as long as they existed, he was living on borrowed time.

Unity succeeds division and division follows unity. One is bound to be replaced by the other after a long span of time. This is the way with things in the world. At the end of the Zhou Dynasty* the empire was divided into seven competing principalities, warring against one another till finally they were united by Qin.† When Qin had fulfilled its destiny, there arose Chu‡ and Han§ to contend for the reign, and ultimately it was Han that united the country.

First: Discern your dharma. “Look to your own duty,” says Krishna in Chapter Two. “Do not tremble before it.” Discern, name, and then embrace your own dharma. Then: Do it full out! Knowing your dharma, do it with every fiber of your being. Bring everything you’ve got to it. Commit yourself utterly. In this way you can live an authentically passionate life, and you can transform desire itself into a bonfire of light. Next: Let go of the outcome. “Relinquish the fruits of your actions,” says Krishna. Success and failure in the eyes of the world are not your concern. “It is better to fail at your own dharma than to succeed at the dharma of someone else,” he says. Finally: Turn your actions over to God. “Dedicate your actions to me,” says Krishna. All true vocation arises in the stream of love that flows between the individual soul and the divine soul. All true dharma is a movement of the soul back to its Ground.

Life itself is a sea full of rocks and whirlpools that man avoids with the greatest caution and care, although he knows that, even when he succeeds with all his efforts and ingenuity in struggling through, at every step he comes nearer to the greatest, the total, the inevitable and irremediable shipwreck, indeed even steers right on to it, namely death. This is the final goal of the wearisome voyage, and is worse for him than all the rocks that he has avoided.

Dear boy, you call to mind how much we suffered, with strong, unyielding hearts, in distant lands when we were sailing over misty seas, led by Achilles on a hunt for spoils, and when we fought around the mighty city of Priam. Our best warriors were killed. Ajax lies dead there, and there lies Achilles; there lies his godlike friend and guide, Patroclus;110 my own strong, matchless son lies dead there too, Antilochus, who fought and ran so well. More pain, more grief—our sufferings increased. Who could recount so many, many losses? If you stayed here five years and kept on asking how many things the fighters suffered there, you would get bored and go back home again before the story ended. Nine long years we schemed to bring them down, and finally Zeus made our plots succeed. Odysseus,120 your father, if you really are his son— well, no one dared to try to equal him in cleverness. That man was always best at every kind of trick.

The fundamental principle underlying all justifications of war, from the point of view of human personality, is ‘heroism’. War, it is said, offers man the opportunity to awaken the hero who sleeps within him. War breaks the routine of comfortable life; by means of its severe ordeals, it offers a transfiguring knowledge of life, life according to death. The moment the individual succeeds in living as a hero, even if it is the final moment of his earthly life, weighs infinitely more on the scale of values than a protracted existence spent consuming monotonously among the trivialities of cities. From a spiritual point of view, these possibilities make up for the negative and destructive tendencies of war, which are one-sidedly and tendentiously highlighted by pacifist materialism. War makes one realise the relativity of human life and therefore also the law of a ‘more-than-life’, and thus war has always an anti-materialist value, a spiritual value.

Left alone, I must quickly have drifted off into my own thoughts, for I did not notice the barman return. He must have done so, however, for I was soon drinking coffee, staring at the mirrored wall behind the bar - in which I could see not only my own reflection but much of the room behind me. After a while, for some reason, i found myself replaying in my head key moments from a football match I had attended many years earlier - an encounter between Germany and Holland. I adjusted my posture on the high-stool - I could see I was hunching excessively - and tried recalling the names of the players in the Dutch team that year. Rep, Krol, Haan, Neeskens. After several minutes I had succeeded in remembering all but two of the players, but these last two names remained just beyond the rim of my recall. As I tried to remember, the sound of the fountain behind me, which at first I had found quite soothing, began to annoy me. It seemed that if only it woulds stop, my memory would unlock and I would finally remember the names.

We concluded the SALT II agreement, with a projected life of five years, when a more drastic reduction in nuclear armaments was contemplated. Although not ratified by the U.S. Senate, SALT II remained in effect beyond its expected time. The most interesting event was when Brezhnev said, at the beginning, “If we do not succeed, God will not forgive us!” As leader of an atheistic regime, he was embarrassed by the resulting silence, and Gromyko finally said, with an attempt at humor, “Yes, God above is looking down at us all.

The non-event is not when nothing happens. It is, rather, the realm of perpetual change, of a ceaseless updating, of an incessant succession in real time, which produces this general equivalence, this indifference, this banality that characterizes the zero degree of the event. A perpetual escalation that is also the escalation of growth - or of fashion, which is pre-eminently the field of compulsive change and built-in obsolescence. The ascendancy of models gives rise to a culture of difference that puts an end to any historical continuity. Instead of unfolding as part of a history, things have begun to succeed each other in the void. A profusion of language and images before which we are defenceless, reduced to the same powerlessness, to the same paralysis as we might show on the approach of war. It isn't a question of disinformation or brainwashing. It was a naIve error on the part of the FBI to attempt to create a Disinformation Agency for purposes of managed manipulation - a wholly useless undertaking, since disinformation comes from the very profusion of information, from its incantation, its looped repetition, which creates an empty perceptual field, a space shattered as though by a neutron bomb or by one of those devices that sucks in all the oxygen from the area of impact. It's a space where everything is pre-neutralized, including war, by the precession of images and commentaries, but this is perhaps because there is at bottom nothing to say about something that unfolds, like this war, to a relentless scenario, without a glimmer of uncertainty regarding the final outcome.

Striving is fine, as long as it’s tempered by the realization that, in an entropic universe, the final outcome is out of your control. If you don’t waste your energy on variables you cannot influence, you can focus much more effectively on those you can. When you are wisely ambitious, you do everything you can to succeed, but you are not attached to the outcome—so that if you fail, you will be maximally resilient, able to get up, dust yourself off, and get back in the fray. That, to use a loaded term, is enlightened self-interest.

Do you know a Psychopath? You do not know me; but after reading my memoir you will know me a little better and you will have had the experience of safely getting into the mind and life of a young psychopath in training. Critics have written: It is a powerful and unusual memoir; brutal and raw. A Psychopath In Training: In 1997 psychiatrist’s contracted by the Correctional Service and the National Parole Board wrote in their final report, before I was released back into the community, they had diagnosed me to be a psychopath. A Psychopath: How does one become a Psychopath? After of the death of my young mother, when I was fourteen, I became a ward of the state and forced into the care and custody of the Catholic Christian Brothers at St. John’s Catholic Training School for Boys until after I turned sixteen. Since then I have been incarcerated over seventeen years in various prisons, institutions and juvenile detention centres. I have been interviewed and treated by so many prison psychiatrists and psychologists I should be called the professional. In my youth I have experienced almost every kind of sleaze, sex and violence humans can inflict on each other. I had to learn the hard way on how to identify and deal with the people who were the dangerous psychopath’s in my life and the proof I succeeded is; I am still alive. My book cover depicts what is coming out of the government foster homes and prisons today: Our communities and our police forces are not at all prepared for the dangerous psychopaths being churned out. Are you ready? You and the educators alike can learn from my memoir.

The first vaccine for smallpox was developed at the end of the 18th century, and by the end of the 19th century, the disease had become comparatively rare in most industrialized countries. In the 20th century, medical advances made the vaccine easier to produce and transport around the world, leading to a global campaign to eradicate smallpox completely. It succeeded: the last smallpox infection “in the wild” occurred in Somalia in 1977, and the last outbreak in history—and the final smallpox death—happened after a lab accident in 1978.

I believe in myself. I believe in those who work with me. I believe in my employer. I believe in my friends. I believe in my family. I believe that God will lend me everything I need with which to succeed if I do my best to earn it through faithful and honest service. I believe in prayer and I will never close my eyes in sleep without praying for divine guidance to the end that I will be patient with other people and tolerant with those who do not believe as I do. I believe that success is the result of intelligent effort and does not depend upon luck or sharp practices or double-crossing friends, fellow men or my employer. I believe I will get out of life exactly what I put into it, therefore I will be careful to conduct myself toward others as I would want them to act toward me. I will not slander those whom I do not like. I will not slight my work no matter what I may see others doing. I will render the best service of which I am capable because I have pledged myself to succeed in life and I know that success is always the result of conscientious and efficient effort. Finally, I will forgive those who offend me because I realize that I shall sometimes offend others and I will need their forgiveness.

Here is a typical story about Mr. John Jones. Mr. Jones works in an office. He had hoped for a little raise but his hope, as hopes often are, was disappointed. The salaries of some of his colleagues were raised but not his. Mr. Jones could not take it calmly. He worried and worried and finally suspected that Director Brown was responsible for his failure in getting a raise. We cannot blame Mr. Jones for having conceived such a suspicion. There were indeed some signs pointing to Director Brown. The real mistake was that, after having conceived that suspicion, Mr. Jones became blind to all signs pointing in the opposite direction. He worried himself into firmly believing that Director Brown was his personal enemy and behaved so stupidly that he almost succeeded in making a real enemy of the director. The trouble with Mr. John Jones is that he behaves like most of us. He never changes his major opinions. He changes his minor opinions not infrequently and quite suddenly; but he never doubts any of his opinions, major or minor, as long as he has them. He never doubts them, or questions them, or examines them critically—he would especially hate critical examination, if he understood what that meant. Let us concede that Mr. John Jones is right to a certain extent. He is a busy man; he has his duties at the office and at home. He has little time for doubt or examination. At best, he could examine only a few of his convictions and why should he doubt one if he has no time to examine that doubt? Still, don’t do as Mr. John Jones does. Don’t let your suspicion, or guess, or conjecture, grow without examination till it becomes ineradicable. At any rate, in theoretical matters, the best of ideas is hurt by uncritical acceptance and thrives on critical examination. 2. A mathematical example. Of all quadrilaterals with

Persuasion by Jane Austen:   "But when pain is over, the remembrance of it often becomes a pleasure." Do you believe this, Tenleigh? – KB   I leaned back on the library bookshelf and put my pen to my lips, considering. Finally, I wrote:   I think that when enough time has passed, when you've survived that which you didn't imagine you could, there's a dignity in that. Something you can own. A pride in knowing the pain made you stronger. The pain made you fight to succeed. Someday, when I'm living my dreams, I'm going to think of all the things that broke my heart and I'm going to be thankful for them. – TF

But there’s a difference between an old-fashioned financial panic and what had happened on Wall Street in 2008. In an old-fashioned panic, perception creates its own reality: Someone shouts “Fire!” in a crowded theater and the audience crushes each other to death in its rush for the exits. On Wall Street in 2008 the reality finally overwhelmed perceptions: A crowded theater burned down with a lot of people still in their seats. Every major firm on Wall Street was either bankrupt or fatally intertwined with a bankrupt system. The problem wasn’t that Lehman Brothers had been allowed to fail. The problem was that Lehman Brothers had been allowed to succeed. This

Kept on as head of NBC Entertainment by Fred Silverman’s successor, Grant Tinker, Tartikoff had more than justified Tinker’s faith in him by gradually putting together a string of hits such as Cheers, Hill Street Blues, Night Court, Miami Vice, The A Team, Family Ties, and The Cosby Show, hits that finally took NBC out of third place in the ratings. That most of those shows were of an unusual originality and quality was not an insignificant footnote, for it could be said that by succeeding with them Tartikoff and Tinker contributed more than anyone to a movement in network television away from the crassness of the programs that dominated the medium during the Fred Silverman era.

My hands would touch the weathered rock behind me: rugged but smooth on the edges it would feel and I would be wondering how long it would be until the elements would succeed in grinding it down, in wearing it off so the sea would finally get to take it away. Millions of years, I’d be thinking, with my fingers in the brittle cracks that the continuously freezing and melting water had left on its surface and thinking this, I would have to remind myself that I would still be there to see it. I would still be there, once everything around me would be gone. There, in a dead and invariable wasteland and these would be the moments when it would hit me like rockfall: the futility of eternity

Though I thought Red (Auerbach) wasn't mean enough to (Tommy) Heinsohn it seemed he was too mean to Satch (Sanders) and (Don) Nelson. He'd yell at them for no reason at all, as a pair, and he was cruel. He used to embarrass the whole team as he jumped up and down and yell at them as though they were referees. This offended my sense of justice, and so when of my first reforms when I succeeded Red as coach was to being giving Satch and Nelson the respect they deserved. That season, unfortunately, Satch and Nelson played like ghosts at first. ... It wasn't that they were goofing up, but neither of them seemed to be there, and I couldn't put my finger on exactly what they were doing wrong, but finally I'd boil over and yell at them. Then, of course, they'd play better. For weeks I tried yelling at them only when they were guilty of something, but I didn't work. Then I tried yelling at them when they were clearly innocent; some players, like Heinsohn, could become productively engaged when wrongly accused. But that didn't help either. Then it dawned on me that it didn't matter so much why I yelled at Satch and Nelson; I just had to do it regularly, at certain intervals, the way you take vitamin pills. After only a few months as player -coach I found myself thinking, "Okay, it's 7:20. Time to yell at Satch and Nelson." Needless to say, Red became less of an ogre to me and I became more of one to the players.

Mrs. Harris’s coach should be here any minute. I trek toward the curb, but just as I reach it, the latch on my bag drops open again, and the contents spill into the snow. Cursing, I bend to retrieve my things, but a violent gale whips me backward into the slush, snatching petticoats, chemises, and knickers into the air. “No!” I cry, scrambling after my clothes and stuffing them one by one back into my bag, glancing over my shoulder to make sure no one has caught a glimpse of my underthings dancing across the street. A man snores on a stoop nearby, but no one else is out. Relieved, I scuttle through the snow, jamming skirts and books and socks into the bag and gritting my teeth as the wind burns my ears. A clatter of hooves breaks through the howling tempest, and I catch sight of a cab headed my way. My stomach clenches as I snap my bag closed once more. That must be Mrs. Harris’s coach. I’m really going to do this. But as I make my way toward it, a white ghost of fabric darts in front of me. My eyes widen. I missed a pair of knickers. Panic jolting through my every limb, I sprint after it, but the wind is too quick. My underclothes gust right into the carriage door, twisting against its handle as the cab eases to a stop. I’m almost to it, fingers reaching, when the door snaps open and a boy about my age steps out. “Miss Whitlock?” he asks, his voice so quiet I almost don’t hear it over the wind. Trying not to draw attention to the undergarments knotted on the door just inches from his hand, I give him a stiff nod. “Yes, sir, that’s me.” “Let me get your things,” he says, stepping into the snow and reaching for my handbag. “Uh—it’s broken, so I’d—I’d better keep it,” I mumble, praying he can’t feel the heat of my blush from where he is. “Very well, then.” He turns back toward the coach and stops. Artist, no. My heart drops to my shoes. “Oh…” He reaches toward the fabric knotted tightly in the latch. “Is…this yours?” Death would be a mercy right about now. I swallow hard. “Um, yes.” He glances at me, and blood floods my neck. “I mean, no! I’ve never seen those before in my life!” He stares at me a long moment. “I…” I lurch past him and yank at the knickers. The fabric tears, and the sound of it is so loud I’m certain everyone in the world must have heard it. “Here, why don’t I—” He reaches out to help detangle the fabric from the door. “No, no, no, I’ve got it just fine,” I say, leaping in front of him and tugging on the knot with shaking hands. Why. Why, why, why, why, why? Finally succeeding at freeing the knickers, I make to shove them back into my bag, but another gust of wind rips them from my grasp. The boy and I both stare after them as they dart into the sky, spreading out like a kite so that every damn stitch is visible. He clears his throat. “Should we—ah—go after them?” “No,” I say faintly. “I—I think I’ll manage without…

she would write poignantly in her last book, The Life of the Mind, published after her death in 1978: In this world which we enter, appearing from a nowhere, and from which we disappear into a nowhere, Being and Appearing coincide. . . . Seen from the viewpoint of the spectators to whom [a human life] appears and from whose view it finally disappears, each individual life, its growth and decline, is a developmental process in which an entity unfolds itself in an upward movement until all its properties are fully exposed; this phase is followed by a period of standstill — its bloom or epiphany, as it were — which in turn is succeeded by the downward movement of disintegration that is terminated by complete disappearance.7

Whereas Jesus demanded of the Jews the rejection of the tribalist Jahweh whom they identified with Israel, the race, the community the political state as object of worship and desire, the Sufis, born in an atmosphere of pure monotheism, demanded what Jesus of the first century A.D. would demand if he were to relive his early life again in present-day monotheistic Christendom. This does not mean that Jesus did not demand, like the Sufis, the cleansing of the soul from the personal deities it may worship besides God, but it does mean that the main weight of his teaching centered around the Jewish preoccupation with the tribe as God." "The object and deal of Sufism is, therefore, identically the same as that of the radical self-transformation of Jesus. Both aimed at the state of consciousness in which God is the sole subject, the sole determiner and the sole object of love and devotion. The tradition of both later influenced each other and succeeded in developing the same kind of preparatory disciplines leading towards the end. Finally, both referred to the final end of these processes as 'oneness' and their reference was in each case exposed to the same dangers of misunderstanding, indeed to the same misunderstanding. The oneness of Jesus was misunderstood as unity and fusion of being, and thus gave rise to the greatest materialization of an essentially spiritual union history has ever seen. The oneness of the highest Sufi state was likewise misunderstood and gave rise to the worst crime perpetrated on account of a supremely conscious misunderstanding...The destinies of the two misunderstandings, however, were far apart. The Christian misunderstanding came to dominate the Christendom; the Muslim misunderstanding performed its bloody deed and sank away in front of the Sufi tide which overwhelmed the Muslim world. The success of Sufism in Islam was therefore the success of the Jesus' ethic, but devoid of the theological superstructures which this Christian misunderstanding had constructed concerning the oneness of Christ with God, or of men with Christ. In the Middle Ages, the intellectual disciples of Jesus were the sufis of Islam, rather than the theologians of the Council or Pope-monarchs of Christendom.

But Jones knew the day of reckoning in Springfield had to come. “Mr. Lincoln,” he finally asked one day, “will you have the kindness to tell me what you think of the result thus far?” Setting down his omnipresent pencil and paper, Lincoln walked over and “examined it very closely for some time,” and finally, to the artist’s delight, exclaimed, in quaint Western style: “I think it looks very much like the critter.”43 The local newspaper agreed, predicting that though the bust would “yet require a number of ‘sittings’ more to complete the work…the artist has already so well succeeded in impressing the clay with the life and noble characteristics of his subject, that we hesitate not to pronounce it the best likeness of the President elect we have seen.

When I was growing up it was still acceptable—not to me but in social terms—to say that one was not interested in science and did not see the point in bothering with it. This is no longer the case. Let me be clear. I am not promoting the idea that all young people should grow up to be scientists. I do not see that as an ideal situation, as the world needs people with a wide variety of skills. But I am advocating that all young people should be familiar with and confident around scientific subjects, whatever they choose to do. They need to be scientifically literate, and inspired to engage with developments in science and technology in order to learn more. A world where only a tiny super-elite are capable of understanding advanced science and technology and its applications would be, to my mind, a dangerous and limited one. I seriously doubt whether long-range beneficial projects such as cleaning up the oceans or curing diseases in the developing world would be given priority. Worse, we could find that technology is used against us and that we might have no power to stop it. I don’t believe in boundaries, either for what we can do in our personal lives or for what life and intelligence can accomplish in our universe. We stand at a threshold of important discoveries in all areas of science. Without doubt, our world will change enormously in the next fifty years. We will find out what happened at the Big Bang. We will come to understand how life began on Earth. We may even discover whether life exists elsewhere in the universe. While the chances of communicating with an intelligent extra-terrestrial species may be slim, the importance of such a discovery means we must not give up trying. We will continue to explore our cosmic habitat, sending robots and humans into space. We cannot continue to look inwards at ourselves on a small and increasingly polluted and overcrowded planet. Through scientific endeavour and technological innovation, we must look outwards to the wider universe, while also striving to fix the problems on Earth. And I am optimistic that we will ultimately create viable habitats for the human race on other planets. We will transcend the Earth and learn to exist in space. This is not the end of the story, but just the beginning of what I hope will be billions of years of life flourishing in the cosmos. And one final point—we never really know where the next great scientific discovery will come from, nor who will make it. Opening up the thrill and wonder of scientific discovery, creating innovative and accessible ways to reach out to the widest young audience possible, greatly increases the chances of finding and inspiring the new Einstein. Wherever she might be. So remember to look up at the stars and not down at your feet. Try to make sense of what you see and wonder about what makes the universe exist. Be curious. And however difficult life may seem, there is always something you can do and succeed at. It matters that you don’t just give up. Unleash your imagination. Shape the future.

What would a final exam look like in a course organized around a complex problem that must be considered in the light of several disciplines? Students would be asked to write an extended take-home essay about "what it means to be an American."-- and they would know from the first day of class that this was the final exam question. The second part of the final exam would require students to present and defend their papers in a public exhibition where parents would observe and ask questions. The Students’ oral and written work would be assessed on their ability to display a range of evidence to make their points. They would have to meet a performance standard to get a Merit Badge in American Studies.” -- this is the essence of the digital portfolio. (page 139)

Every mechanical event, to the extent that a force is active in it, is not force of will, an effect of the will. — Suppose finally that we were to succeed in explaining our entire instinctual life as a development and branching off of a single fundamental form of the will — that is, of the will to power, as my proposition asserts — and suppose we could trace back all organic functions to this will to power and also locate in it the solution to the problem of reproduction and nourishment — that is one problem — then in so doing we would have earned the right to designate all efficient force unambiguously as will to power. Seen from inside, the world defined and described according to its “intelligible character” would be simply “will to power” and nothing else.

He already knew he could coach. All you had to do was look at each of your players and ask yourself: What story does this guy wish someone would tell him about himself? And then you told the guy that story. You told it with a hint of doom. You included his flaws. You emphasized the obstacles that could prevent him from succeeding. That was what made the story epic: the player, the hero, had to suffer mightily en route to his final triumph. Schwartz knew that people loved to suffer, as long as the suffering made sense. Everybody suffered. The key was to choose the form of your suffering. Most people couldn’t do this alone; they needed a coach. A good coach made you suffer in a way that suited you. A bad coach made everyone suffer in the same way, and so was more like a torturer.

Crimea may have been a senseless war, but it rearranged Europe’s balance of power. Nicholas died in 1855, reputedly of shame over Crimea, to be succeeded by Alexander II (1855–81), a comparative liberal who conceded the final abolition of serfdom. This coincided with an outburst of Russian creativity, as if defeat had induced Russia to join Europe’s cultural community. Tolstoy fought at Crimea and brought the vastness of Russia into the drawing rooms of Europe. Dostoevsky brought its moral complexities. Russian composers such as Tchaikovsky, Mussorgski and Borodin and, soon after, the dramatist Chekhov were among Europe’s most inventive and popular artists. Alexander’s Moscow did not become a second Rome, but St Petersburg (Russia’s capital from 1712 to 1918) became a second Paris.

PERHAPS people will scarcely believe me when I tell them what were the dearest, most constant, objects of my reflections during my boyhood, so little did those objects consort with my age and position. Yet, in my opinion, contrast between a man’s actual position and his moral activity constitutes the most reliable sign of his genuineness. During the period when I was leading a solitary and self-centred moral life, I was much taken up with abstract thoughts on man’s destiny, on a future life, and on the immortality of the soul, and, with all the ardour of inexperience, strove to make my youthful intellect solve those questions — the questions which constitute the highest level of thought to which the human intellect can tend, but a final decision of which the human intellect can never succeed in attaining.

America,” Maxon said sweetly, forcing me to wipe my eyes and face him. “I know you see a king here, but let me be clear; this isn’t a command. This is a request, a plea. I beg you; make me the happiest man alive. Please do me the honor of becoming my wife.” I couldn’t get out how much I wanted this. But where my voice failed, my body succeeded. I crawled into Maxon’s arms, holding on to him tightly, certain that nothing could ever pull us apart. When he kissed me, I felt my life settle into place. I had found everything I’d ever wanted—things I didn’t even know I was looking for—here in Maxon’s arms. And if I had him to guide me, to hold me, then I could take on the world. It seemed too soon our kiss slowed, and Maxon pulled back to look into my eyes. I saw it in his face. I was home. And I finally found my voice. “Yes.

A story of a princess named Ella, trapped at the top of a tower guarded by a dragon, forever gazing up at the stars and wishing she was free. And of handsome, charming princes in shining armor coming to her rescue but never succeeding. Never defeating the giant, fire-breathing dragon. And so the princess stayed in the tower, and I always wondered when the right prince would finally arrive to save her. I loved imagining that my life was a fairy tale. That I was really a princess, and my dad would ride in on his majestic horse to save me. That was before I grew up and found out about boys. My dad never did tell me the ending to that bedtime story. I asked him if the princess would be trapped in that tower forever, always waiting. He never gave me a straight answer, though, saying I had to figure out the ending for myself.

The human soul is complex. So is Nature (or life, if you prefer). Creating a perfect interface between the two results in a balance that one can recognize in an individual as a state of grace. This kind of resulting harmony is just like the dynamic in an exceptional relationship. What we’re talking about, finally, is establishing an exceptional relationship with life. One cannot succeed in this interfacing exclusively by analyzing and manipulating individual parts. It’s more liquid than that, and time and circumstance move too quickly. If you know what life really wants, and if you know what you really want, you can begin to create the relationship. For every individual, that requires a successful balanced interface between what one is compelled by and the essential principles of nature, which we comprehend through our intuitive conscience. Those are our clues to the mystery. When one gets it right, there it is.

It cannot be effaced from a man's soul what his ancestors have preferably and most constantly done: whether they were perhaps diligent economizers attached to a desk and a cash-box, modest and citizen-like in their desires, modest also in their virtues; or whether they were accustomed to commanding from morning till night, fond of rude pleasures and probably of still ruder duties and responsibilities; or whether, finally, at one time or another, they have sacrificed old privileges of birth and possession, in order to live wholly for their faith—for their "God,"—as men of an inexorable and sensitive conscience, which blushes at every compromise. It is quite impossible for a man NOT to have the qualities and predilections of his parents and ancestors in his constitution, whatever appearances may suggest to the contrary. This is the problem of race. Granted that one knows something of the parents, it is admissible to draw a conclusion about the child: any kind of offensive incontinence, any kind of sordid envy, or of clumsy self-vaunting—the three things which together have constituted the genuine plebeian type in all times—such must pass over to the child, as surely as bad blood; and with the help of the best education and culture one will only succeed in DECEIVING with regard to such heredity.—And what else does education and culture try to do nowadays! In our very democratic, or rather, very plebeian age, "education" and "culture" MUST be essentially the art of deceiving—deceiving with regard to origin, with regard to the inherited plebeianism in body and soul. An educator who nowadays preached truthfulness above everything else, and called out constantly to his pupils: "Be true! Be natural! Show yourselves as you are!"—even such a virtuous and sincere ass would learn in a short time to have recourse to the FURCA of Horace, NATURAM EXPELLERE: with what results? "Plebeianism" USQUE RECURRET.

After many years and hundreds of interviews with workers in every conceivable profession, she has found that employees have one of three “work orientations,” or mindsets about our work. We view our work as a Job, a Career, or a Calling.14 People with a “job” see work as a chore and their paycheck as the reward. They work because they have to and constantly look forward to the time they can spend away from their job. By contrast, people who view their work as a career work not only out of necessity, but also to advance and succeed. They are invested in their work and want to do well. Finally, people with a calling view work as an end in itself; their work is fulfilling not because of external rewards but because they feel it contributes to the greater good, draws on their personal strengths, and gives them meaning and purpose. Unsurprisingly, people with a calling orientation not only find their work more rewarding, but work harder and longer because of it. And as a result, these are the people who are generally more likely to get ahead. For

On Rossini's 'The Barber of Seville' - "Much has been written about the fiasco of the opera's first night on 20 February 1816, most of it true: the mockery of Rossini's Spanish-style hazel jacket, the rowdy animosity of the Paisiello lobby, the jeering and the catcalls, as one mishap succeeded another. Basilio sang his 'Calumny' aria with a bloodied nose after tripping over a trap door; then during the act 1 finale, a cat wandered onstage, declined to leave, and was forcibly flung into the wings. According to the Rosina, Gertrude Righetti Giorgi, Rossini left the theatre 'as though he had been an indifferent onlooker'... The second performance was a triumph, though Rossini was not there to witness it. He spent the evening pacing his room, imagining the opera's progress scene by scene. He retired early, only to be roused by a glow of torches and uproar in the street. Fearing that a mob was about to set fire to the building, he took refuge in a stable block. Garcia tried to summon him to acknowledge the adulation. 'F***' their bravos!' was Rossini's blunt rejoinder. 'I'm not coming out'.

From reading his papers, it is clear to me that my father and his generation did not initially expect the Arab states’ treacheries and their betrayal of the Palestinian cause. This only gradually dawned on them. Nor did they expect that the Jews in Palestine would win so comprehensively. It came as a shock and led to decades of despair. They could not have imagined before the Nakba that the small Jewish community in Palestine would succeed in driving out most Palestinians from their homes and replacing them with Jews, or that the Nakba would be final and they would be unable to return home. In part, this was a failure of imagination due to the experiential gap that existed between the zealous Jewish fighters and the unsuspecting Palestinians. How similar all this is to what happened to us after 1967. And yet how can I be surprised by this failure on the previous generation’s part when I, who lived through the settlement-building project, never imagined that Israel would get away with this systematic illegal scheme and end up taking most of the land in eastern Jerusalem and the West Bank?

Our great philosophers, our greatest poets, shrivel down to a single successful sentence, he said, I thought, that’s the truth, often we remember only a so-called philosophical hue, he said, I thought. We study a monumental work, for example Kant’s work, and in time it shrivels down to Kant’s little East Prussian head and to a thoroughly amorphous world of night and fog, which winds up in the same state of helplessness as all the others, he said, I thought. He wanted it to be a monumental world and only a single ridiculous detail is left, he said, I thought, that’s how it always is. Even Shakespeare shrivels down to something ridiculous for us in a clearheaded moment, he said, I thought. For a long time now the gods appear to us only in the heads on our beer steins, he said, I thought. Only a stupid person is amazed, he said, I thought. The so-called intellectual consumes himself in what he considers pathbreaking work and in the end has only succeeded in making himself ridiculous, whether he’s called Schopenhauer or Nietzsche, it doesn’t matter, even if he was Kleist or Voltaire we still see a pitiful being who has misused his head and finally driven himself into nonsense. Who’s been rolled over and passed over by history. We’ve locked up the great thinkers in our bookcases, from which they keep staring at us, sentenced to eternal ridicule, he said, I thought. Day and night I hear the chatter of the great thinkers we’ve locked up in our bookcases, these ridiculous intellectual giants as shrunken heads behind glass, he said, I thought. All these people have sinned against nature, he said, they’ve committed first-degree murders of the intellect, that’s why they’ve been punished and stuck in our bookcases for eternity. For they’re choking to death in our bookcases, that’s the truth. Our libraries are so to speak prisons where we’ve locked up our intellectual giants, naturally Kant has been put in solitary confinement, like Nietzsche, like Schopenhauer, like Pascal, like Voltaire, like Montaigne, all the real giants have been put in solitary confinement, all the others in mass confinement, but everyone for ever and ever, my friend, for all time and unto eternity, my friend, that’s the truth.

Moreover, the new wealth the region now enjoys is convincing East Asians to revisit their ancient culture with fresh, more confident eyes. No longer does success automatically equate with westernization; East Asians are finding new value in their old practices, teachings, and traditions. “The 200 years of Western colonization and domination of Asia was like pouring concrete slabs over Asia’s history,” Kishore Mahbubani, dean of the Lee Kuan Yew School of Public Policy at the National University of Singapore, and one of Asia’s most influential academics, told me over lunch in Beijing. “For Asia to modernize, Asia had to reject its past. Asia’s past was a burden so they focused on learning the best of the West. But now that they have succeeded, they are in a position to reengage with their past in a different way. You have to develop what I call ‘cultural confidence.’ What Asia is doing is finally drilling through those slabs and reconnecting back with its past. There will be a kind of cultural renaissance taking place in Asia.” He calls this trend “the most significant thing happening in Asia today.

ust suppose that Hitler had won the war, wiped out all the Jews and convinced his people that there really was such a thing as a master race. The history books start to be changed, and, a hundred years later, his succesors manage to wipe out all the Indians. Three hundred years later and the Blacks have been eliminated too. It takes five hundred years, but, finally, the all powerful war machine succeeds in erasing the oriental race from the face of the earth as well. The history books speak of remote battles waged against barbarians, but no one reads too closely. because it's of no importance. Two thousand years later after the birth of Narzism, in a bar in Tokyo, a city that has been inhabited for five centuries now by tall, blue eyed people, Hanz and Fritz are enjoying a beer. At one point, Hans looks as Fritz and asks "Fritz do you think it was always like this?" "What?" asks Fritz "The world" "Of course the world was always like this isn't that what we were taught?" "Of course I dont know what made me ask such a stupid question," says hans. They finish their beer, talk about other things and forget the question entirely.

There is no doubt that the shock of an... emotional experience is often needed to make people wake up and pay attention to what they are doing. There's a famous case of the 13th century Spanish Hidalgo, Raimon Lull, who finally (after a long chase) succeeded in meeting the lady he admired at a secret rendezvous. She silently opened her dress and showed him her breast, rotten with cancer. The shock changed Lull's life; he eventually became an eminent Theologian and one of the Church's greatest missionaries. In the case of such a sudden change one can often prove that an archetype has been at work for a long time in the unconscious, skillfully arranging circumstances that will lead to the crisis... such experiences seem to show that archetypal forms are not just static patterns. They are Dynamic factors that manifest themselves in impulses, just as spontaneously as the instincts. Certain dreams, visions, or thoughts can suddenly appear; and however carefully one investigates, one cannot find out what causes them. This does not mean that they have no cause; they certainly have. But it is so remote or obscure that one cannot see what it is.

A world where only a tiny super-elite are capable of understanding advanced science and technology and its applications would be, to my mind, a dangerous and limited one. I seriously doubt whether long-range beneficial projects such as cleaning up the oceans or curing diseases in the developing world would be given priority. Worse, we could find that technology is used against us and that we might have no power to stop it. I don’t believe in boundaries, either for what we can do in our personal lives or for what life and intelligence can accomplish in our universe. We stand at a threshold of important discoveries in all areas of science. Without doubt, our world will change enormously in the next fifty years. We will find out what happened at the Big Bang. We will come to understand how life began on Earth. We may even discover whether life exists elsewhere in the universe. While the chances of communicating with an intelligent extra-terrestrial species may be slim, the importance of such a discovery means we must not give up trying. We will continue to explore our cosmic habitat, sending robots and humans into space. We cannot continue to look inwards at ourselves on a small and increasingly polluted and overcrowded planet. Through scientific endeavour and technological innovation, we must look outwards to the wider universe, while also striving to fix the problems on Earth. And I am optimistic that we will ultimately create viable habitats for the human race on other planets. We will transcend the Earth and learn to exist in space. This is not the end of the story, but just the beginning of what I hope will be billions of years of life flourishing in the cosmos. And one final point—we never really know where the next great scientific discovery will come from, nor who will make it. Opening up the thrill and wonder of scientific discovery, creating innovative and accessible ways to reach out to the widest young audience possible, greatly increases the chances of finding and inspiring the new Einstein. Wherever she might be. So remember to look up at the stars and not down at your feet. Try to make sense of what you see and wonder about what makes the universe exist. Be curious. And however difficult life may seem, there is always something you can do and succeed at. It matters that you don’t just give up. Unleash your imagination. Shape the future.

Then Faust descends into the realm of the Mothers — the spiritual world; he succeeds in bringing up with him the spirit of Helena. But he is not ripe enough to unite this spirit with his own soul. Hence the scene where desire stirs in Faust, where he wishes to embrace the archetype of Helena with sensual passion. He is therefore thrust back. That is the fate of everyone who seeks to approach the Spiritual World harboring personal, egotistical feelings; he is repelled like Faust. He must first mature; must learn the real relationship between the three members of man's nature: the immortal spirit which goes on from life to life, from incarnation to incarnation; the body, commencing and ending its existence between birth and death, and the soul between the two of them. Body, soul and spirit — how they unite, how they mutually react — that is the lesson Faust must learn. The archetype of Helena, the immortal, the eternal, that passes from life to life, from one incarnation to the other, Faust has already tried to find, but was then immature. Now he is to become ripe so that he is worthy to truly penetrate into the spirit realm. For this purpose he had to learn that this immortality comes to man only when he can be re-embodied repeatedly within physical existence — have new lives extending from birth to death. Therefore must Goethe show how the soul lives between spirit and body, how the soul is placed between the immortal spirit and the body which exists only between birth and death. The second part of Faust shows us this. Now can Goethe compress all that Faust has achieved since the time of premonitory striving, the time when he despaired of science and turned away from it, till he gained his highest degree of spiritual perception. This he does in the chorus mysticus which, by its name alone, indicates that it contains something very deep. Here, in this chorus, is to be condensed in few words — paradigmatically — that which offers the key to all the world mysteries: how everything temporal is only a symbolism for the eternal. What the physical eye can see is only a symbol for the spiritual, the immortal of which Goethe has shown that he, when entering into this spiritual realm, even gains the knowledge of reincarnation. He will finally show man's entrance into the spiritual kingdom coincides with the knowledge that what was premonition and hope in the physical is truth in the spiritual; what was aspiration in the physical becomes attainment in the spiritual world.

Now contrast those events in China with what happened when fleets of exploration began to sail from politically fragmented Europe. Christopher Columbus, an Italian by birth, switched his allegiance to the duke of Anjou in France, then to the king of Portugal. When the latter refused his request for ships in which to explore westward, Columbus turned to the duke of Medina-Sedonia, who also refused, then to the count of Medina-Celi, who did likewise, and finally to the king and queen of Spain, who denied Columbus’s first request but eventually granted his renewed appeal. Had Europe been united under any one of the first three rulers, its colonization of the Americas might have been stillborn. In fact, precisely because Europe was fragmented, Columbus succeeded on his fifth try in persuading one of Europe’s hundreds of princes to sponsor him. Once Spain had thus launched the European colonization of America, other European states saw the wealth flowing into Spain, and six more joined in colonizing America. The story was the same with Europe’s cannon, electric lighting, printing, small firearms, and innumerable other innovations: each was at first neglected or opposed in some parts of Europe for idiosyncratic reasons, but once adopted in one area, it eventually spread to the rest of Europe.

He: "I mean, are you happy and are you fully alive?" I laughed: ''As you can see, you wove witty jokes into the lecture to please your listeners. You heaped up learned expressions to impress them. You were restless and hasty, as if still compelled to snatch up all knowledge. You are not in yourself" Although these words at first seemed laughable to me, they still made an impression on me, and reluctantly I had to / credit the old man, since he was right. Then he said: "Dear Ammonius, I have delightful tidings for you: God has become flesh in his son and has brought us all salvation." ""What are you saying," I called, "you probably mean Osiris, who shall appear in the mortal body?" "No," he replied, "this man lived in Judea and was born from a virgin." I laughed and answered: "I already know about this; a Jewish trader has brought tidings of our virgin queen to Judea, whose image appears on the walls of one of our temples, and reported it as a fairy tale." "No," the old man insisted, "he was the Son of God." "Then you mean Horus the son of Osiris, don't you?" I answered. "No,hewasnotHorus,butarealman,andhewashung from a cross." "Oh, but this must be Seth, surely; whose punishments our old ones have often described." But the old man stood by his conviction and said: "He died and rose up on the third day." "Well, then he must be Osiris," I replied impatiently. "No," he cried, "he is called Jesus the anointed one." ''Ah, you really mean this Jewish God, whom the poor honor at the harbor, and whose unclean mysteries they celebrate in cellars." "He was a man and yet the Son of God," said the old man staring at me intently. "That's nonsense, dear old man," I said, and showed him to the door. But like an echo from distant rock faces the words returned to me: a man and yet the Son of God. It seemed significant to me, and this phrase was what brought me to Christianity. I: "But don't you think that Christianity could ultimately be a transformation ofyour Egyptian teachings?" A: "If you say that our old teachings were less adequate expressions of Christianity, then I'm more likely to agree with you." I: "Yes, but do you then assume that the history of religions is aimed at a final goal?" A: "My father once bought a black slave at the market from the region of the source of the Nile. He came from a country that had heard ofneither Osiris nor the other Gods; he told me many things in a more simple language that said the same as we believed about Osiris and the other Gods. I learned to understand that those uneducated Negroes unknowingly already possessed most of what the religions of the cultured peoples had developed into complete doctrines. Those able to read that language correctly could thus recognize in it not only the pagan doctrines but also the doctrine of Jesus. And it's with this that I now occupy myself I read the gospels and seek their meaning which is yet to come.We know their meaning as it lies before us, but not their hidden meaning which points to the future. It's erroneous to believe that religions differ in their innermost essence. Strictly speaking, it's always one and the same religion. Every subsequent form of religion is the meaning of the antecedent." I: "Have you found out the meaning which is yet to come?" A: "No, not yet; it's very difficult, but I hope I'll succeed. Sometimes it seems to me that I need the stimulation of others, but I realize that those are temptations of Satan." I: "Don't you believe that you'd succeed ifyou were nearer men?" A: "maybeyoureright." He looks at me suddenly as if doubtful and suspicious. "But, I love the desert, do you understand? This yellow, sun-glowing desert. Here you can see the countenance of the sun every day; you are alone, you can see glorious Helios-no, that is - pagan-what's wrong with me? I'm confused-you are Satan- I recognize you-give way; adversary!" He jumps up incensed and wants to lunge at me. But I am far away in the twentieth century.

They sat islanded in their foreignness, irrelevant now that the holiday season had ended, anachronistic, outstaying their welcome, no longer necessary to anyone's plans. Priorities had shifted; the little town was settling down for its long uninterrupted hibernation. No one came here in the winter. The weather was too bleak, the snow too distant, the amenities too sparse to tempt visitors. And they felt that the backs of the residents had been turned on them with a sigh of relief, reminding them of their transitory nature, their fundamental unreality. And when Monica at last succeeded in ordering coffee, they still sat, glumly, for another ten minutes, before the busy waitress remembered their order. 'Homesick,' said Edith finally. 'Yes.' But she thought of her little house as if it had existed in another life, another dimension. She thought of it as something to which she might never return. The seasons had changed since she last saw it; she was no longer the person who could sit up in bed in the early morning and let the sun warm her shoulders and the light make her impatient for the day to begin. That sun, that light had faded, and she had faded with them. Now she was as grey as the season itself. She bent her head over her coffee, trying to believe that it was the steam rising from the cup that was making her eyes prick. This cannot go on, she thought.

Years ago, a friend gave me the best business advice I’ve ever received. His advice was so concise it rang in my head like a bell for the next five years. Bill had scaled his father’s company into the billions and with that money bought and sold several more companies that succeeded as well. Bill knew what it took to run a business, and he knew what it took to grow one. We were standing in my driveway after having talked for an hour or so. We’d talked about where my business was and where it could go. The future was limitless, yet I could tell there was something Bill didn’t want to say. He’d been nothing but encouraging in the years I’d known him, but this time it was obvious he had some constructive criticism. I asked point blank what he was thinking. He stood silently for a moment, measuring his thoughts. “Don,” he finally said, lowering his head and taking off his glasses. “You need to professionalize your operation.” “That’s your problem.” He continued. “Until you professionalize your operation, its potential is limited. The amount of money you make and your ability to have a positive impact on the world will be limited.” I’d never heard the term “professionalize your operation” before, but it rang true. My business revolved too much around me, and nobody (including me) knew exactly what they were supposed to do to make it grow. We had a vision, for sure, but we’d not built the reliable, predictable systems that would allow us to execute that vision.

Suppose, and the facts leave us quite free to suppose it, suppose that the latent sapiens in us succeeds in its urge to rationalize life, suppose we do satisfy our dogmatic demand for freedom, equality, universal abundance, lives of achievement, hope and cooperation throughout this still largely unexplored and undeveloped planet, and find ourselves all the better for having done so. It can be done. It may be done. Suppose it done. Surely that in itself will be good living. “But,” says that dead end; that human blight, Mr. Chamble Pewter, making his point with a squeak in his voice and tears of controversial bitterness in his eyes, “What is the good of it? Will there be any finality in your success?” he asks. None whatever, is the answer. Why should there be? Yet a vista of innumerable happy generations, an abundance of life at present inconceivable, and at the end, not extinction necessarily, not immortality, but complete uncertainty, is surely sufficient prospect for the present. We are not yet Homo sapiens, but when at last our intermingled and selected offspring, carrying on the life that is now in us, when they, who are indeed ourselves, our heredity of body, thought and will, reassembled and enhanced, have established their claim to that title — can we doubt that they will be facing things at present unimaginable, weighing pros and cons altogether beyond our scope? They will see far and wide in an ever-growing light while we see as in a glass darkly. Things yet unimaginable. They may be good by our current orientation of things; they may be evil. Why should they not be in the nature of our good and much more than our good —“beyond good and evil?

Well, I saved you today, didn’t I? Just like I saved you before. You walked out of the Bastion free, without a scratch, and if any Cokyrian but me had caught you with that dagger, you might be drawn and quartered by now.” “You didn’t save me from that butcher,” I said irritably. “But you’re right. About today, I mean.” I could sense his satisfaction, which irritated me all the more. “So accept my thanks, but stay away from me. We’re not friends, you know.” I was nearing my neighborhood and didn’t want anyone to see me with him. He stepped in front of me, forcing me to stop. “We’re not friends yet. But you’ve thought about it. And you just thanked me.” “Are you delusional?” “No. You just said thank you to the faceless Cokyrian soldier who arrested you.” “Don’t you ever stop?” I demanded, trying in vain to move around him. “I haven’t even started.” “What does that mean?” There was silence as Saadi glanced up and down the street. “I want to know where you got that dagger. Or at least what story you told.” “Why don’t you ask Commander Narian? The two of you seemed fairly close.” “Quit making jokes.” “I haven’t made a single one.” “Well?” “It was my father’s,” I said, clinging to the lie Queen Alera had provided, whether by mistake or not. “Oh.” This seemed to take Saadi aback. “And now, because of you, I don’t have it anymore.” I knew I was pressing my luck, but I wanted to make him feel bad. “I’m sorry,” he muttered, seeming sincere enough. Thinking I had maybe, finally, succeeded in getting him to leave me alone, I stepped around him. “Shaselle?” I stopped again, without the slightest idea why. “Your father--what was he like?” The question shocked me; I also wasn’t sure I could answer it without crying. But Saadi appeared so genuinely interested that I couldn’t disregard him. “You have no right to ask me that,” I answered out of principle. “But for your information, he was the strongest, bravest, kindest and best-humored man I ever knew. And none of it was because he took what was handed to him.” For the second time, I attempted a dramatic departure. “Shaselle?” “What now?” I incredulously exclaimed. “Do you have plans tomorrow?” “What?” “I have a day off duty. We could--” “No!” I shouted. “What is this? You expect me to spend a day with you, a Cokyrian--a Cokyrian I can’t stand?” “Yes,” he affirmed, despite my outburst. I laughed in disbelief. “I won’t. This is ridiculous. You’re ridiculous. Enjoy your time off duty with your own kind.” Turning, I sprinted down the street, and though he called after me yet again, I ignored him. As I neared my house, I glanced behind once or twice to assure myself he wasn’t following. He was nowhere in sight. I reached the security of my home just in time for dinner, and just in time to cut off Mother’s growing displeasure--the first step in her progression to anger. I smiled at her, hurried to wash, and was a perfect lady throughout the meal. Afterward I retired to my room, picking a book from my shelf to occupy me until my eyes drooped. Instead of words on pages, however, I kept seeing Saadi’s face--his clear blue eyes, that irritating hair, those freckles across his nose that made me lose willpower. What if I had offended him earlier? He had only asked to spend time with me, and I had mocked him. But he was Cokyrian. It was ludicrous for him to be pursuing my company. It was dangerous for me to be in his. And that, I suddenly realized, was part of the reason I very much wanted to be with him. Saadi aggravated me, confused me, scared me, and yet I could no longer deny that he intrigued me in a way no one else ever had.

I struggle with an embarrassing affliction, one that as far as I know doesn’t have a website or support group despite its disabling effects on the lives of those of us who’ve somehow contracted it. I can’t remember exactly when I started noticing the symptoms—it’s just one of those things you learn to live with, I guess. You make adjustments. You hope people don’t notice. The irony, obviously, is having gone into a line of work in which this particular infirmity is most likely to stand out, like being a gimpy tango instructor or an acrophobic flight attendant. The affliction I’m speaking of is moral relativism, and you can imagine the catastrophic effects on a critic’s career if the thing were left to run its course unfettered or I had to rely on my own inner compass alone. To be honest, calling it moral relativism may dignify it too much; it’s more like moral wishy-washiness. Critics are supposed to have deeply felt moral outrage about things, be ready to pronounce on or condemn other people’s foibles and failures at a moment’s notice whenever an editor emails requesting twelve hundred words by the day after tomorrow. The severity of your condemnation is the measure of your intellectual seriousness (especially when it comes to other people’s literary or aesthetic failures, which, for our best critics, register as nothing short of moral turpitude in itself). That’s how critics make their reputations: having take-no-prisoners convictions and expressing them in brutal mots justes. You’d better be right there with that verdict or you’d better just shut the fuck up. But when it comes to moral turpitude and ethical lapses (which happen to be subjects I’ve written on frequently, perversely drawn to the topics likely to expose me at my most irresolute)—it’s like I’m shooting outrage blanks. There I sit, fingers poised on keyboard, one part of me (the ambitious, careerist part) itching to strike, but in my truest soul limply equivocal, particularly when it comes to the many lapses I suspect I’m capable of committing myself, from bad prose to adultery. Every once in a while I succeed in landing a feeble blow or two, but for the most part it’s the limp equivocator who rules the roost—contextualizing, identifying, dithering. And here’s another confession while I’m at it—wow, it feels good to finally come clean about it all. It’s that … once in a while, when I’m feeling especially jellylike, I’ve found myself loitering on the Internet in hopes of—this is embarrassing—cadging a bit of other people’s moral outrage (not exactly in short supply online) concerning whatever subject I’m supposed to be addressing. Sometimes you just need a little shot in the arm, you know? It’s not like I’d crib anyone’s actual sentences (though frankly I have a tough time getting as worked up about plagiarism as other people seem to get—that’s how deep this horrible affliction runs). No, it’s the tranquillity of their moral authority I’m hoping will rub off on me. I confess to having a bit of an online “thing,” for this reason, about New Republic editor-columnist Leon Wieseltier—as everyone knows, one of our leading critical voices and always in high dudgeon about something or other: never fearing to lambaste anyone no matter how far beneath him in the pecking order, never fearing for a moment, when he calls someone out for being preening or self-congratulatory, as he frequently does, that it might be true of himself as well. When I’m in the depths of soft-heartedness, a little dose of Leon is all I need to feel like clambering back on the horse of critical judgment and denouncing someone for something.

The word 'spirit' comes from the Latin root 'spirare' meaning "to breathe", which became the word 'spiritus' meaning "breath". Through Anglo-Norman French, the word became the 'spirit' we know today as "the non-physical part of a person that is the seat of emotions and character; the soul". [...] Upon pondering, one could definitely come to the conclusion that we must breathe to live and we live because we breathe. Therefore, the spirit is life itself. It is vitality [...] The spirit is not so much our consciousness as it is our very will to live. With that, it is simply the Will itself. [...] the Will is the spirit of motivation.; of progress; of creativity; of life itself. This spirit has it's own semblance of strength, i.e. it is capable of being "broken" or "uplifted". What has it been called when someone relinquishes their will to live? Was it, "give up the ghost"? That is a strange way of putting it, to say the least. What is the last thing we will ever do? We will exhale our final breath, thus giving up the ghost; commending the spirit unto Death. The spirit is real. It is a powerful emotional state in which positivity and determination cause the individual (or even an entire group) to strive for victory and greatness. It is the essence of carnality. To be truly spiritual doesn't require belief or existence of an afterlife. For a Satanist, to be 'spiritual' is to have an uncanny force of will to succeed in life that is on par with his own impetus. It is having the mindset of "if one can fathom it, one can achieve it". Do not let anyone break your spirit. It is your very own sense of self, and therefore it is precious. Let your spirit push your Will forward towards what your heart desires, and not allow you to stagnate in wishful thinking and false hope. John M. Penkal, Truly Satanic​ Volume I: Satanism

Society makes a peculiar offer to its citizenry: we have a job, if you want it. Here it is. You must stand between the predators and the innocents of the world and hold the line with your blood. Pay is modest—and rendered grudgingly. You will labor across hours, long and ungodly, that will test the limits of exhaustion and tedium. Family will suffer your absence. You will miss many meaningful moments. You will find yourself shipped to places far away, forbidding, forgotten or assigned to patrol streets savaged by violence, poverty, madness. Your presence will not be welcomed. You will see tragedy, hopelessness and evil at depths that will rend your soul. You will be expected somehow, some way, to keep yourself whole as you drown in these so that you may confront them again the next day. You will be called filthy names. In the course of your duties, you will be attacked, targeted, challenged. Some will try to kill you. They may succeed. The antipathy of the press and the animosity of the public will flank you without end until your final tour of duty. Your every action, every decision, every remark will be the subject of unremitting—and unforgiving—scrutiny. Politicians will exploit you—for good and ill—and sacrifice you to expediency once the exploitation is done. Your mistakes, though honest, will never be forgiven—ever. You will save many but the one you lose will haunt you until your dying day. You will form bonds of brotherhood with your comrades, wordless in their abiding depth, forged in the rough bravery that circumstance compels. You will bury many of those brothers. You will begin each day knowing that you may never see another. This is the job that society offers its citizenry. Do you want it? For most, the answer is an obvious one: no. But for a few, the answer is just as obvious: yes. This is for the few who answer yes.

The pacifist-humanitarian idea may indeed become an excellent one when the most superior type of manhood will have succeeded in subjugating the world to such an extent that this type is then sole master of the earth. This idea could have an injurious effect only in the measure in which its application became difficult and finally impossible. So, first of all, the fight, and then pacifism. If it were otherwise, it would mean that mankind has already passed the zenith of its development, and accordingly, the end would not be the supremacy of some moral ideal, but degeneration into barbarism and consequent chaos. People may laugh at this statement, but our planet moved through space for millions of years, uninhabited by men, and at some future date may easily begin to do so again, if men should forget that wherever they have reached a superior level of existence, it was not as a result of following the ideas of crazy visionaries but by acknowledging and rigorously observing the iron laws of Nature. What reduces one race to starvation stimulates another to harder work. All the great civilisations of the past became decadent because the originally creative race died out, as a result of contamination of the blood. The most profound cause of such a decline is to be found in the fact that the people ignored the principle that all culture depends on men, and not the reverse. In other words, in order to preserve a certain culture, the type of manhood that creates such a culture must be preserved, but such a preservation goes hand in hand with the inexorable law that it is the strongest and the best who must triumph and that they have the right to endure. He who would live must fight. He who does not wish to fight in this world, where permanent struggle is the law of life, has not the right to exist. Such a saying may sound hard, but, after all, that is how the matter really stands. Yet far harder is the lot of him who believes that he can overcome Nature, and thus in reality insults her. Distress, misery, and disease, are her rejoinders. Whoever ignores or despises the laws of race really deprives himself of the happiness to which he believes he can attain, for he places an obstacle in the victorious path of the superior race and, by so doing, he interferes with a prerequisite condition of, all human progress. Loaded with the burden of human sentiment, he falls back to the level of a helpless animal. It would be futile to attempt to discuss the question as to what race or races were the original champions of human culture and were thereby the real founders of all that we understand by the word ‘humanity.’ It is much simpler to deal with this question in so far as it relates to the present time. Here the answer is simple and clear. Every manifestation of human culture, every product of art, science and technical skill, which we see before our eyes to-day, is almost, exclusively the product of the Aryan creative power. All that we admire in the world to-day, its science and its art, its technical developments and discoveries, are the products of the creative activities of a few peoples, and it may be true that their first beginnings must be attributed to one race. The existence of civilisation is wholly dependent on such peoples. Should they perish, all that makes this earth beautiful will descend with them into the grave. He is the Prometheus of mankind, from whose shining brow the divine spark of genius has at all times flashed forth, always kindling anew that fire which, in the form of knowledge, illuminated the dark night by drawing aside the veil of mystery and thus showing man how to rise and become master over all the other beings on the earth. Should he be forced to disappear, a profound darkness will descend on the earth; within a few thousand years human culture will vanish and the world will become a desert.

Over a three-month period in 1995, Holbrooke alternately cajoled and harangued the parties to the conflict. For one month, he all but imprisoned them at Wright-Patterson Air Force Base in Dayton, Ohio—a stage where he could precisely direct the diplomatic theater. At the negotiations’ opening dinner, he seated Miloševic´ under a B-2 bomber—literally in the shadow of Western might. At a low point in the negotiations, he announced that they were over, and had luggage placed outside the Americans’ doors. Miloševic´ saw the bags and asked Holbrooke to extend the talks. The showmanship worked—the parties, several of them mortal enemies, signed the Dayton Agreement. It was an imperfect document. It ceded almost half of Bosnia to Miloševic´ and the Serbian aggressors, essentially rewarding their atrocities. And some felt leaving Miloševicć in power made the agreement untenable. A few years later, he continued his aggressions in Kosovo and finally provoked NATO airstrikes and his removal from power, to face trial at The Hague. The night before the strikes, Miloševic´ had a final conversation with Holbrooke. “Don’t you have anything more to say to me?” he pleaded. To which Holbrooke replied: “Hasta la vista, baby.” (Being menaced by a tired Schwarzenegger catchphrase was not the greatest indignity Miloševic´ faced that week.) But the agreement succeeded in ending three and a half years of bloody war. In a sense, Holbrooke had been preparing for it since his days witnessing the Paris talks with the Vietnamese fall apart, and he worked hard to avoid repeating the same mistakes. Crucial to the success of the talks was his broad grant of power from Washington, free of micromanagement and insulated from domestic political whims. And with NATO strikes authorized, military force was at the ready to back up his diplomacy—not the other way around. Those were elements he would grasp at, and fail to put in place, in his next and final mission.

I don’t believe in love that never ends,” said Aiden, his whisper clear and distinct. “I don’t believe in being true until death or finding the other half of your soul.” Harvard raised an eyebrow but didn’t comment. Privately, he considered that it might be good that Aiden hadn’t delivered this speech to this guy he apparently liked so much—whom Aiden had never even mentioned to his best friend before now. This speech was not romantic. Once again, Harvard had to wonder if what he’d been assuming was Aiden’s romantic prowess had actually been many guys letting Aiden get away with murder because he was awfully cute. But Aiden sounded upset, and that spoke to an instinct in Harvard natural as breath. He put his arm around Aiden, and drew his best friend close against him, warm skin and soft hair and barely there shirt and all, and tried to make a sound that was more soothing than fraught. “I don’t believe in songs or promises. I don’t believe in hearts or flowers or lightning strikes.” Aiden snatched a breath as though it was his last before drowning. “I never believed in anything but you.” “Aiden,” said Harvard, bewildered and on the verge of distress. He felt as if there was something he wasn’t getting here. Even more urgently, he felt he should cut off Aiden. It had been a mistake to ask. This wasn’t meant for Harvard, but for someone else, and worse than anything, there was pain in Aiden’s voice. That must be stopped now. Aiden kissed him, startling and fierce, and said against Harvard’s mouth, “Shut up. Let me… let me.” Harvard nodded involuntarily, because of the way Aiden had asked, unable to deny Aiden even things Harvard should refuse to give. Aiden’s warm breath was running down into the small shivery space between the fabric of Harvard’s shirt and his skin. It was panic-inducing, feeling all the impulses of Harvard’s body and his heart like wires that were not only crossed but also impossibly tangled. Disentangling them felt potentially deadly. Everything inside him was in electric knots. “I’ll let you do anything you want,” Harvard told him, “but don’t—don’t—” Hurt yourself. Seeing Aiden sad was unbearable. Harvard didn’t know what to do to fix it. The kiss had turned the air between them into dry grass or kindling, a space where there might be smoke or fire at any moment. Aiden was focused on toying with the collar of Harvard’s shirt, Aiden’s brows drawn together in concentration. Aiden’s fingertips glancing against his skin burned. “You’re so warm,” Aiden said. “Nothing else ever was. I only knew goodness existed because you were the best. You’re the best of everything to me.” Harvard made a wretched sound, leaning in to press his forehead against Aiden’s. He’d known Aiden was lonely, that the long line of guys wasn’t just to have fun but tied up in the cold, huge manor where Aiden had spent his whole childhood, in Aiden’s father with his flat shark eyes and sharp shark smile, and in the long line of stepmothers who Aiden’s father chose because he had no use for people with hearts. Harvard had always known Aiden’s father wanted to crush the heart out of Aiden. He’d always worried Aiden’s father would succeed. Aiden said, his voice distant even though he was so close, “I always knew all of you was too much to ask for.” Harvard didn’t know what to say, so he obeyed a wild foolish impulse, turned his face the crucial fraction toward Aiden’s, and kissed him. Aiden sank into the kiss with a faint sweet noise, as though he’d finally heard Harvard’s wordless cry of distress and was answering it with belated reassurance: No, I’ll be all right. We’re not lost. The idea of anyone not loving Aiden back was unimaginable, but it had clearly happened. Harvard couldn’t think of how to say it, so he tried to make the kiss say it. I’m so sorry you were in pain. I never guessed. I’m sorry I can’t fix this, but I would if I could. He didn’t love you, but I do.

One cannot erase from a human being's soul those actions which his ancestors loved most and carried out most steadfastly: whether they were, for example, industrious savers attached to a writing table and money box, modest and bourgeois in their desires, as well as modest in their virtues, or whether they were accustomed to live giving orders from morning until night, fond of harsh entertainment and, along with that, perhaps of even harsher duties and responsibilities; or whether, finally, they had at some time or other once sacrificed the old privileges of their birth and possessions in order to live entirely for their faith ― their "God" ― as men of an unrelenting and delicate conscience, which blushes when confronted with any compromise. It is in no way possible that a man does not possess in his body the characteristics and preferences of his parents and forefathers, no matter what appearance might say to the contrary. This is the problem of race. If we know something about the parents, then we may draw a conclusion about the child: some unpleasant excess or other, some lurking envy, a crude habit of self-justification ―as these three together have at all times made up the essential type of the rabble― something like that must be passed onto the child as surely as corrupt blood, and with the help of the best education and culture people will succeed only in deceiving others about such heredity. And nowadays what else does education and culture want! In our age, one very much of the people - I mean to say our uncouth age ―"education" and "culture" must basically be the art of deception― to mislead about the origin of the inherited rabble in one's body and soul. Today an educator who preached truthfulness above everything else and constantly shouted at his students "Be true! Be natural! Act as you really are!" ― even such a virtuous and true-hearted jackass would after some time learn to take hold of that furca [pitchfork] of Horace, in order to naturam expellere [drive out nature]. With what success? "Rabble" usque recurret [always returns].

9:36a    ἰδὼν δὲ τούς ὄχλους ἐσπλαγχνίσθη πεϱὶ αὐτῶν seeing the crowds, his insides were moved with pity for them THE JEWS AND THE GREEKS could not succeed in making pity and compassion into a purely mental act. It sounds archaic, hardly short of embarrassing, to say that “Jesus saw the crowds and felt pity for them in his bowels.” But, in fact, any translation that omits compassion’s element of viscerality (for σπλάγχνα, the root of the verb here, means “viscera”, “bowels”, “womb”) has already betrayed the depth of Jesus’ divine and human pity. We all know how the strongest emotions—whether sorrow, fear, joy, or desire—are all initially registered in the abdominal region, and this physiological reaction is one of the proofs of the authenticity of our emotions. The same teacher, herald, and healer who surpassed all others in these crafts finally reveals himself in utter silence and inactivity in his deepest nature: the Compassionate One who is affected by suffering more elementally than the sufferers he sees around him. If Mary’s womb was proclaimed blessed for having borne such a Child, we now see in the Son the Mother’s most precious quality: wide-wombed compassion. When we allow ourselves to be moved in this way, we are already hopelessly involved with the object of our pity: no possibility here of a distanced display of “charity” that refuses to become tainted by contact with the stench of human misery. Jesus looks at the crowds, then, and is viscerally moved. What power in the gaze of a Savior who pauses in the midst of his activity in order to take into himself the full, wounded reality about him! Jesus never protects himself against the claims of distress. He is not content with emanating the truth, joy, and healing power that are his: he must become a fellow sufferer. His loving gaze is like an open wound that filters out no sorrow. He has already done so much for them; but as long as he sees misery, nothing is enough; and so he wonders what else remains to be done. His contemplative sorrow becomes a stimulant to his creative imagination. He nestles all manner of plight within his person, and every human need becomes a churning in his inward parts. He interiorizes the chaos of the surrounding landscape, but, by entering him, it becomes contained, comprehended, embraced and saved.

The Outer Cape is famous for a dazzling quality of light that is like no other place on Earth. Some of the magic has to do with the land being surrounded by water, but it’s also because that far north of the equator, the sunlight enters the atmosphere at a low angle. Both factors combine to leave everything it bathes both softer and more defined. For centuries writers, poets, and fine artists have been trying to capture its essence. Some have succeeded, but most have only sketched its truth. That’s no reflection of their talent, because no matter how beautiful the words or stunning the painting, Provincetown’s light has to be experienced. The light is one thing, but there is also the way everything smells. Those people lucky enough to have experienced the Cape at its best—and most would agree it’s sometime in the late days of summer when everything has finally been toasted by the sun—know that simply walking on the beach through the tall seagrass and rose hip bushes to the ocean, the air redolent with life, is almost as good as it gets. If in that moment someone was asked to choose between being able to see or smell, they would linger over their decision, realizing the temptation to forsake sight for even one breath of Cape Cod in August. Those aromas are as lush as any rain forest, as sweet as any rose garden, as distinct as any memory the body holds. Anyone who spent a week in summer camp on the Cape can be transported back to that spare cabin in the woods with a single waft of a pine forest on a rainy day. Winter alters the Cape, but it doesn’t entirely rob it of magic. Gone are the soft, warm scents of suntan oil and sand, replaced by a crisp, almost cruel cold. And while the seagrass and rose hips bend toward the ground and seagulls turn their backs to a bitter wind, the pine trees thrive through the long, dark months of winter, remaining tall over the hibernation at their feet. While their sap may drain into the roots and soil until the first warmth of spring, their needles remain fragrant through the coldest month, the harshest storm. And on any particular winter day on the Outer Cape, if one is blessed enough to take a walk in the woods on a clear, cold, windless day, they will realize the air and ocean and trees all talk the same language and declare We are alive. Even in the depths of winter: we are alive. It

The man who is to die in front of us today in some way took part in the revolt. They say he had contacts with the rebels of Birkenau, that he carried arms into our camp, that he was plotting a simultaneous mutiny among us. He is to die today before our very eyes: and perhaps the Germans do not understand that this solitary death, this man’s death which has been reserved for him, will bring him glory, not infamy. At the end of the German’s speech, which nobody understood, the raucous voice of before again rose up: “Haht ihr verst and en?" Have you understood? Who answered “Jawohl?" Everybody and nobody: it was as if our cursed resignation took body by itself, as if it turned into a collective voice above our heads. But everyone heard the cry of the doomed man, it pierced through the old thick barriers of inertia and submissiveness, it struck the living core of man in each of us: “Kamaraden, icb bin der Letzte!" (Comrades, I am the last one!). I wish I could say that from the midst of us, an abject flock, a voice rose, a murmur, a sign of assent. But nothing happened. We remained standing, bent and grey, our heads dropped, and we did not uncover our heads until the German ordered us to do so. The trap door opened, the body wriggled horribly; the band began playing again and we were once more lined up and filed past the quivering body of the dying man. At the foot of the gallows, the SS watch us pass with indifferent eyes: their work is finished, and well finished. The Russians can come now: there are no longer any strong men among us, the last one is now hanging above our heads, and as for the others, a few halters had been enough. The Russians can come now: they will only find us, the slaves, the worn-out, worthy of the unarmed death which awaits us. To destroy a man is difficult, almost as difficult as to create one: it has not been easy, nor quick, but you Germans have succeeded. Here we are, docile under your gaze; from our side you have nothing more to fear; no acts of violence, no words of defiance, not even a look of judgement. Alberto and I went back to the hut, and we could not look each other in the face. That man must have been tough, he must have been made of another metal than us if this condition of ours, which has broken us, could not bend him. Because we also are broken, conquered: even if we know how to adapt ourselves, even if we have finally learnt how to find our food and to resist the fatigue and cold, even if we return home. We lifted the menaschka on to the bunk and divided it, we satisfied the daily ragings of hunger, and now we are oppressed by shame.

Speech to the Reichstag April 26, 1942 The British Jew, Lord Disraeli, once said that the race problem is the key to the history of the world. We National Socialists have become great in this knowledge. By devoting our attention to the existence of the race problem, we have found the solution for many problems which would have otherwise have seemed incomprehensible. The hidden forces which incited England already in 1914, in the first world war, were Jews. The force which paralyzed us at that time and finally forced us to surrender with the slogan that Germany was no longer able to bear homeward a victorious flag, came from the Jews. It was the Jews who fomented the revolution among our people and thus robbed us of every possibility at further resistance. Since 1939 the Jews have maneuvered the British Empire into the most perilous crisis it has ever known. The Jews were the carriers of that Bolshevist infection which once threatened to destroy Europe. It was also they who incited the ranks of the plutocracies to war, and it is the Jews who have driven America to war against all her own interests, simply and solely from the Jewish capitalistic point of view. And President Roosevelt, lacking ability himself, lends an ear to his brain trust, whose leading men I do not need to mention by name; they are Jews, nothing but Jews. And once again, as in the year 1915, she (America) will be incited by a Jewish President and his completely Jewish entourage to go to war without any reason or sense whatever, with nations which have never done anything to America, and with people from whom America can never win anything. For what is the sense of a war waged by a state having territory without people against people without territory. In the terms of the war it is no longer a question of the interests of individual nations; it is, rather, a question of conflict between nations which want to make the lives of their people secure on this earth, and nations which have become the helpless tools of an international world parasite. The German soldiers and the allies have had an opportunity to witness at first hand the actual work of this Jewish International-war mongers in that country in which Jewish dictatorship has exclusive power and in which it is being taught as the most ideal form of government in the world for future generations and to which low subjects of other nations have become inexplicably subservient just as this was the case with us at one time. And at this juncture this seemingly senile Europe has, as always in the course of its history, raised aloft the torch of its perception and today the men of Europe are marching as the representatives of a new and better order as the genuine youth of social and national liberty throughout the world. Gentlemen! In the course of this winter a decision has been reached in international struggle which as regards to problems involved far exceeds in scope those difficulties which must and can be solved in normal warfare; when in November 1918 the German nation being befogged by the hypocritical phraseology of the American President at that time, Wilson, laid down its arms, although undefeated, and withdrew from the field of battle it was acting under the influence of that Jewish race which hoped to succeed in establishing a secure bulwark of Bolshevism in the very heart of Europe. We know the theoretical principles and the cruel truth regarding the aims of this world-wide pestilence. It is called, "the Rule of the Proletariat," and it really is "Jewish Dictatorship," the extermination of national government and of the intelligent element among the nations, and the rule over the proletariat after it has thus deprived of its leaders and through its own fault ended defenseless by the concerted efforts of Jewish international criminals.

The end of the war will see the final ruin of the Jew. The Jew is the incarnation of egoism. And their egoism goes so far that they're not even capable of risking their lives for the defence of their most vital interests. The Jew totally lacks any interest in things of the spirit. If he has pretended in Germany to have a bent for literature and the arts, that's only out of snobbery, or from a liking for speculation. He has no feeling for art, and no sensibility. Except in the regions where they live in groups, the Jews are said to have reached a very high cultural level! Take Nuremberg, for example: for four hundred years—that is to say, until 1838—it hadn't a single Jew in its population. Result: a situation in the first rank of German cultural life. Put the Jews all together: by the end of three hundred years, they'll have devoured one another. Where we have a philosopher, they have a Talmudistic pettifogger. What for us is an attempt to get to the bottom of things and express the inexpressible, becomes for the Jew a pretext for verbal juggleries. His only talent is for masticating ideas so as to disguise his thought. He has observed that the Aryan is stupid to the point of accepting anything in matters of religion, as soon as the idea of God is recognised. With the Aryan, the belief in the Beyond often takes a quite childish form ; but this belief does represent an effort towards a deepening of things. The man who doesn't believe in the Beyond has no understanding of religion. The great trick of Jewry was to insinuate itself fraudulently amongst the religions with a religion like Judaism, which in reality is not a religion. Simply, the Jew has put a religious camouflage over his racial doctrine. Everything he undertakes is built on this lie. The Jew can take the credit for having corrupted the Graeco- Roman world. Previously words were used to express thoughts; he used words to invent the art of disguising thoughts. Lies are his strength, his weapon in the struggle. The Jew is said to be gifted. His only gift is that of juggling with other people's property and swindling each and everyone. Suppose I find by chance a picture that I believe to be a Titian. I tell the owner what I think of it, and I offer him a price. In a similar case, the Jew begins by declaring that the picture is valueless, he buys it for a song and sells it at a profit of 5000 per cent. To persuade people that a thing which has value, has none, and vice versa—that's not a sign of intelligence. They can't even overcome the smallest economic crisis! The Jew has a talent for bringing confusion into the simplest matters, for getting everything muddled up. Thus comes the moment when nobody understands anything more about the question at issue. To tell you something utterly insignificant, the Jew drowns you in a flood of words. You try to analyse what he said, and you realise it's all wind. The Jew makes use of words to stultify his neighbours. And that's why people make them professors. The law of life is : "God helps him who helps himself!" It's so simple that everybody is convinced of it, and nobody would pay to learn it. But the Jew succeeds in getting himself rewarded for his meaningless glibness. Stop following what he says, for a moment, and at once his whole scaffolding collapses. I've always said, the Jews are the most diabolic creatures in existence, and at the same time the stupidest. They can't produce a musician, or a thinker. No art, nothing, less than nothing. They're liars, forgers, crooks. They owe their success only to the stupidity of their victims. If the Jew weren't kept presentable by the Aryan, he'd be so dirty he couldn't open his eyes. We can live without the Jews, but they couldn't live without us. When the Europeans realise that, they'll all become simultaneously aware of the solidarity that binds them together. The Jew prevents this solidarity. He owes his livelihood to the fact that this solidarity does not exist.