Foolish Person Quotes

Each person who ever was or is or will be has a song. It isn't a song that anybody else wrote. It has its own melody, it has its own words. Very few people get to sing their song. Most of us fear that we cannot do it justice with our voices, or that our words are too foolish or too honest, or too odd. So people live their song instead.

You are first and foremost a person. A reckless, foolish person, but a person nonetheless. If I ever say you are not permitted to do something, rest assured that the last reason I would ever say so would be because you are a girl.

But oh! the blessing it is to have a friend to whom one can speak fearlessly on any subject; with whom one's deepest as well as one's most foolish thoughts come out simply and safely. Oh, the comfort - the inexpressible comfort of feeling safe with a person - having neither to weigh thoughts nor measure words, but pouring them all right out, just as they are, chaff and grain together; certain that a faithful hand will take and sift them, keep what is worth keeping, and then with the breath of kindness blow the rest away.

The great source of both the misery and disorders of human life, seems to arise from over-rating the difference between one permanent situation and another. Avarice over-rates the difference between poverty and riches: ambition, that between a private and a public station: vain-glory, that between obscurity and extensive reputation. The person under the influence of any of those extravagant passions, is not only miserable in his actual situation, but is often disposed to disturb the peace of society, in order to arrive at that which he so foolishly admires. The slightest observation, however, might satisfy him, that, in all the ordinary situations of human life, a well-disposed mind may be equally calm, equally cheerful, and equally contented. Some of those situations may, no doubt, deserve to be preferred to others: but none of them can deserve to be pursued with that passionate ardour which drives us to violate the rules either of prudence or of justice; or to corrupt the future tranquillity of our minds, either by shame from the remembrance of our own folly, or by remorse from the horror of our own injustice.

How foolish to think you can tell your children about yourself before they're at least fifty. To ask to be seen by them as a person and not as a function. To say : I am your history, you begin from me, listen to me, it could be useful to you.

One of the greatest evils is the foolishness of a good man. For the giving man to withhold helping someone in order to first assure personal fortification is not selfish, but to elude needless self-destruction; martyrdom is only practical when the thought is to die, else a good man faces the consequence of digging a hole from which he cannot escape, and truly helps no one in the long run.

Each person shines with his or her own light. No two flames are alike. There are big flames and little flames, flames of every color. Some people’s flames are so still they don’t even flicker in the wind, while others have wild flames that fill the air with sparks. Some foolish flames neither burn nor shed light, but others blaze with life so fiercely that you can’t look at them without blinking, and if you approach you shine in the fire.

Every single person is a fool, insane, a failure, or a bad person to at least ten people.

Never let your fear of the unknown and things being too difficult make your choices for you in life. One of the saddest lessons in life is finding out that your fear made the situation worse than what it was and a braver person stole the dream you gave up on.

So,” sneered Fudge, recovering himself, “you intend to take on Dawlish, Shacklebolt, Dolores, and myself single-handed, do you, Dumbledore?” “Merlin’s beard, no,” said Dumbledore, smiling. “Not unless you are foolish enough to force me to.” “He will not be single-handed!” said Professor McGonagall loudly, plunging her hand inside her robes. “Oh yes he will, Minerva!” said Dumbledore sharply. “Hogwarts needs you!

How foolish to yearn to ask the very person who'd caused the pain to heal it

If it's true what is said, that only the wise discover the wise, then it must also be true that the lone wolf symbolizes either the biggest fool on the planet or the biggest Einstein on the planet.

To me, impulsive means foolish. But if a person’s not a little impulsive, they don’t have a pulse.

The perfect being, huh? There is no such thing as perfect in this world. That may sound cliché, but it’s the truth. The average person admires perfection and seeks to obtain it. But, what’s the point of achieving perfection? There is none. Nothing. Not a single thing. I loathe perfection! If something is perfect, then there is nothing left. There is no room for imagination. No place left for a person to gain additional knowledge or abilities. Do you know what that means? For scientists such as ourselves, perfection only brings despair. It is our job to create things more wonderful than anything before them, but never to obtain perfection. A scientist must be a person who finds ecstasy while suffering from that antimony. In short, the moment that foolishness left your mouth and reached my ears, you had already lost. Of course, that’s assuming you are a scientist

I loathe the expression “What makes him tick.” It is the American mind, looking for simple and singular solutions, that uses the foolish expression. A person not only ticks, he also chimes and strikes the hour, falls and breaks and has to be put together again, and sometimes stops like an electric clock in a thunderstorm.

No. You won't do. You've treated me nicely, yes, but only because you find me curious and amusing. It made me feel so lonely, somehow... I'm really just a foolish and useless person.

Page 142: "When a spouse says to the alcoholic, "you need to go to AA," that is obviously not true. The addict feels no need to do that at all, and isn't. But when she says, "I am moving out and will be open to getting back together when you are getting treatment for your addiction," then all of a sudden the addict feels "I need to get some help or I am going to lose my marriage." The need has been transferred. It is the same with any kind of problematic behavior of a person who is not taking feedback and ownership. The need and drive to do something about it must be transferred to that person, and that is done through having consequences that finally make him feel the pain instead of others. When he feels the pain, he will feel the need to change...A plan that has hope is one that limits your exposure to the foolish person's issues and forces him to feel the consequences of his performance so that he might have hope of waking up and changing.

The advantages of natural folly in a beautiful girl have been already set forth by the capital pen of a sister author; and to her treatment of the subject I will only add, in justice to men, that though to the larger and more trifling part of the sex, imbecility in females is a great enhancement of their personal charms, there is a portion of them too reasonable and too well informed themselves to desire anything more in woman than ignorance.

To fear death, then, is foolish, since death is the final and complete annihilation of personal identity, the ultimate release from anxiety and pain.

The course of history is determined not by battles, by sieges, or usurpation, but by the individuals. The strongest army is, at its most basic level, a collection of individuals. Their decisions, their passions, their foolishness, and their dreams shape the years to come. If there is any lesson to be learned from history, it is that all too often the fate of armies, of cities, of entire realms rests upon the actions of one person's decision, good or bad, right or wrong, big or small, can unwittingly change the world. But history can be quite the slattern. One never knows who that person is, where he might be, or what decision he might male. It is almost enough to make me believe in destiny.

It is so much more threatening to have something out of hand than to believe that at any moment I can stop (I started to say "This foolishness") any time I need to.

Any fool can break something, criticise someone and tear things apart. It takes a far more skilled, wise and kind soul to build something, nurture someone, fix things and help others thrive over time.

Many people are too quick to trust someone in the name of forgiveness and not make sure that the other is producing “fruit in keeping with repentance” (Luke 3:8). To continue to open yourself up emotionally to an abusive or addicted person without seeing true change is foolish. Forgive, but guard your heart until you see sustained

Even when we're with someone we love, we're foolish enough to think of her body and soul as being separate. To stand before the person we love is not the same as loving her true self, for we are only apt to regard her physical beauty as the indispensable mode of her existence. When time and space intervene, it is possible to be deceived by both, but on the other hand, it is equally possible to draw twice as close to her real self.

A person who wields power cannot see truth; that is the privilege of the powerless.

People that hold onto hate for so long do so because they want to avoid dealing with their pain. They falsely believe if they forgive they are letting their enemy believe they are a doormat. What they don’t understand is hatred can’t be isolated or turned off. It manifests in their health, choices and belief systems. Their values and religious beliefs make adjustments to justify their negative emotions. Not unlike malware infesting a hard drive, their spirit slowly becomes corrupted and they make choices that don’t make logical sense to others. Hatred left unaddressed will crash a person’s spirit. The only thing he or she can do is to reboot, by fixing him or herself, not others. This might require installing a firewall of boundaries or parental controls on their emotions. Regardless of the approach, we are all connected on this "network of life" and each of us is responsible for cleaning up our spiritual registry.

When death stood round the corner, taking lives like a gardener digging up potatoes, it was foolishness to care what dirty things this person or that did with his body.

Those who possess wisdom cannot just ladle it out to every wantwit and jackanapes who comes along and asks for it. A person must be prepared to receive wisdom, or else it will do him more harm than good. Moreover, a lout thrashing about in the clear waters of wisdom will dirty those waters for everyone else.

You marry the person you love—and none other,” he said, and she laughed. “You’re mocking me! You’re laughing in my face!” “You deserve to be laughed at for such foolish thoughts! I spoke from my soul; you speak only from selfishness.” “You’re remarkably judgmental.” “What’s the point in having a mind if you don’t use it to make judgments?” “What’s the point in having a heart if you don’t use it to spare others from the harsh judgments of your mind?

It is fashionable among intellectuals and sophisticates to scoff at true love -- to pretend it is nothing but a sweet fairy tale sold to children and young women, to be taken as seriously as magic wands or glass slippers. I feel nothing but pity for these learned persons, because they would not say such foolish things if they had ever experienced love for themselves.

In all our lives, there are days that we wish we could see expunged from the record of our very existence. Perhaps we long for that erasure because a particular day brought us such splintering sorrow that we can scarcely bear to think of it ever again. Or we might wish to blot out an episode forever because we behaved so poorly on that day - we were mortifyingly selfish, or foolish to an extraordinary degree. Or perhaps we injured another person and wish to disremember the guilt. Tragically, there are some days in a lifetime when all three of those things happen at once - when we are heartbroken and foolish and unforgivably injurious to others, all at the same time.

Silence is the universal refuge, the sequel to all dull discourses and all foolish acts, a balm to our every chagrin, as welcome after satiety as after disappointment; that background which the painter may not daub, be he master or bungler, and which, however awkward a figure we may have made in the foreground, remains ever our inviolable asylum, where no indignity can assail, no personality can disturb us.

Is it not enough that we cannot make one another happy, must we also rob one another of the pleasures that any heart may permit itself now and then? And name me a person who in a bad mood will be decent enough to hide it, to bear it alone, without destroying the joy around him. Is it not rather an inner dissatisfaction with our own unworthiness, a dislike of ourselves that is always associated with envy aggravated by foolish conceit? We see people happy and not made happy by us, and that is unbearable.

You live as if you were destined to live forever, no thought of your frailty ever enters your head, of how much time has already gone by you take no heed. You squander time as if you drew from a full and abundant supply, so all the while that day which you bestow on some person or thing is perhaps your last. You have all the fears of mortals and all the desires of immortals… What foolish forgetfulness of mortality to defer wise resolutions to the fiftieth or sixtieth year, and to intend to begin life at a point to which few have attained.

I will set aside the point that I see no special heroism in accumulating money, particularly if, in addition, the person is foolish enough to not even try to derive any tangible benefit from the wealth (aside from the pleasure of regularly counting the beans).

Every war and every conflict between human beings has happened because of some disagreement about names. It is such an unnecessary foolishness, because just beyond the arguing there is a long table of companionship set and waiting for us to sit down. What is praised is one, so the praise is one too, many jugs being poured into a huge basin. All religions, all this singing one song. The differences are just illusion and vanity. Sunlight looks a little different on this wall than it does on that wall and a lot different on this other one, but it is still one light. We have borrowed these clothes, these time-and-space personalities, from a light, and when we praise, we are pouring them back in.

They were quiet for a while, eating, then Oromis asked, "Can you tell me, What is the most important mental tool a person can possess?" It was a serious question, and Eragon considered it for a reasonable span before he ventured to say, "Determination." Oromis tore the loaf in half with his long white fingers. "I can understand why you arrived at that conclusion-determination has served you well in your adventures-but no. I meant the tool most necessary to choose the best course of action in any given situation. Determination is as common among men who are dull and foolish as it is among those who are brilliant intellects. So, no, determination cannot be what we're looking for.

When someone gets cheated, that person gets upset not because they have lost money but because he or she realizes that they have been foolish enough to be tricked by someone.

The attempt to interpret human behavior in terms of models derived from the natural sciences eventually destroys personal responsibility.

You know Mildred would never do anything wrong or foolish. I reflected a little sadly that this was only too true and hoped I did not appear too much that kind of person to others. Virtue is an excellent thing and we should all strive after it, but it can sometimes be a little depressing.

For me, it goes without saying that much of the dogma of many religions is harmful. Thinking other people will burn forever because they love the wrong person or worship the wrong god has done a whole lot of bad. What I wanted was the part where people were asked to get together once a week to talk about how to be a good person and, like, hang out with their neighbors. It's pretty amazing that apparently the only way to get people to do that is to invent an all-seeing, kindhearted sky dad who will be super disappointed/burn you for eternity if you don't show up.

Be bold and never feel shy to consult people. You may appear like a stupid person for few minutes if you ask questions; but you are likely to be a fool forever if you don’t ask at all.

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

The greatest courage a person can have is to love another, for there are only two outcomes. Either the love lasts, and our lives are compromised, or it doesn’t, and our lives are emptied. Either way, we suffer more than we celebrate. I’ve enjoyed suffering with you. We are a tale for campfires. That is all. That is everything.

I discovered that all these rulers were men. What they had in common was an avaricious and distorted personality, a never-ending appetite for money, sex and unlimited power. They were men who sowed corruption on the earth, and plundered their peoples, men endowed with loud voices, a capacity for persuasion, for choosing sweet words and shooting poisoned arrows. Thus, the truth about them was revealed only after their death, and as a result I discovered that history tended to repeat itself with a foolish obstinacy.

The notion of good and bad is only in people's minds for there is only virtue and excess. Happiness and wisdom are virtues, sadness and foolishness are vices. "Good and bad" is an ethical judgment of "decent" persons, and criticizing is their vice.

Our speculations about Shakespeare are almost as multifarious and foolish as our speculations about the maker of the universe, and, like those, are frequently concerned to establish that his works were not made by him but by another person of the same name.

You want stories that make sense, and this might not make sense to you. We build narratives of genius and exceptionality among the people who have power, and they are often exceptional, but no more exceptional than hundreds of thousands of others. In your system, power concentrates naturally. And so the thing that is most exceptional about a powerful person is almost always their power.

Such deluded persons, symptomatically, dwell in dualities of dishonor and honor, misery and happiness, woman and man, good and bad, pleasure and pain, etc., thinking, "This is my wife; this is my house; I am the master of this house; I am the husband of this wife." These are the dualities of delusion. Those who are so deluded by dualities are completely foolish and therefore cannot understand the Supreme Personality of Godhead.

The world,' he revealed, 'is a heap of people, a sea of tiny flames.' Each person shines with his or her own light. No two flames are alike. There are big flames and little flames, flames of every colour. Some peoples flames are so still they don't even flicker in the wind, while others have wild flames that fill the air with sparks. Some foolish flames neither burn nor shed light, but others blaze with life so fiercely that you can't look at them without blinking and if you approach, you shine in fire.

In a now famous commencement speech at Stanford University, Steve Jobs urged the graduating class to “stay hungry. Stay foolish.” Never let go of your appetite to go after new ideas, new experiences, and new adventures. Compete with yourself, not with others. Judge yourself on what is your personal best and you’ll accomplish more than you could ever have imagined. Life stops for no one, so keep moving. Stay awake and stay alive.

Many people are too quick to trust someone in the name of forgiveness and not make sure that the other is producing “fruit in keeping with repentance” (Luke 3:8). To continue to open yourself up emotionally to an abusive or addicted person without seeing true change is foolish. Forgive, but guard your heart until you see sustained change.

You cannot predict a person's sudden passing, but there are certain people in life that you prepare yourself to lose, for whatever reason. You foolishly try to protect yourself by building a wall around your heart as a sort of preemptive defense mechanism so that when you get that call, you are prepared somehow. Like being emotionally vaccinated, you have already built up an immunity to their inevitable passing. But this never works.

Of course it does, Jomes answered earnestly. Many of life's treasures remain hidden from us simply because we never search for them. Often we do not ask the proper questions that might lead us to the answer to all our challenges. We are so caught up in fear and regret, that hope seems a foolish endeavor. Proof of hope, however, is not only possible, it is an overlooked law of the universe.

Not only do you carry the side effects of others, but their side effects are contagious. This affects you mentally to the point where you lose yourself in the process of trying to fix a situation or a person that is beyond repair. You find yourself helping others who solely depend on you for their mental state and their ability to think for themselves. Foolishly, you do not see how often you carry their burdens. Their side effects begin to poison your life.

Love is the divine Mother's arms; when those arms are spread, every soul falls into them. The Sufis of all ages have been known for their beautiful personality. It does not mean that among them there have not been people with great powers, wonderful powers and wisdom. But beyond all that, what is most known of the Sufis is the human side of their nature: that tact which attuned them to wise and foolish, to poor and rich, to strong and weak -- to all. They met everyone on his own plane, they spoke to everyone in his own language. What did Jesus teach when he said to the fishermen, 'Come hither, I will make you fishers of men?' It did not mean, 'I will teach you ways by which you get the best of man.' It only meant: your tact, your sympathy will spread its arms before every soul who comes, as mother's arms are spread out for her little ones.

People live their lives based on what they define as "reality" and "truth", but both are vague terms, their meaning easily change from person to person and even from time to time, therefore, cannot we say that people live in illusions of their own creation? Wisdom is to see beyond our own foolishness, once that is achieved it becomes impossible not to see how the world should really be; cowards remain indifferent and forsake their wisdom by lying to themselves, the only other path is to choose to change the world, and in doing so we become great, we become people to be remembered, and best of all, we forsake our regrets.

I’m looking for Fat Hoochie Prom Queen,” I declared. He did not respond. “It’s a book,” I said. “Not a person.” Nope. Nothing. “At the very least, can you tell me the author?” He looked at his computer, as if it had some way to speak to me without any typing on his part. “Are you wearing headphones that I can’t see?” I asked. He scratched at the inside of his elbow. “Do you know me?” I persisted. “Did I grind you to a pulp in kindergarten, and are you now getting sadistic pleasure from this petty revenge? Stephen Little, is that you? Is it? I was much younger then, and foolish to have nearly drowned you in that water fountain. In my defense, your prior destruction of my book report was a completely unwarranted act of aggression.” Finally, a response. The information desk clerk shook his shaggy head. “No?” I said. “I am not allowed to disclose the location of Fat Hoochie Prom Queen,” he explained. “Not to you. Not to anyone. And while I am not Stephen Little, you should be ashamed of what you did to him. Ashamed.

As I, my real self, grew older, I entered more and more into the substance of my dreams. One may dream, and even in the midst of the dream be aware that he is dreaming, and if the dream be bad, comfort himself with the thought that it is only a dream. This is a common experience with all of us. And so it was that I, the modern, often entered into my dreaming, and in the consequent strange dual personality was both actor and spectator. And right often have I, the modern, been perturbed and vexed by the foolishness, illogic, obtuseness, and general all-round stupendous stupidity of myself, the primitive.

Let me be frank just this once, father. I've been foolish and wicked and hateful. I've been terribly punished. I'm determined to save my daughter from all that. I want her to be fearless and frank. I want her to be a person, independent of others because she is possessed of herself, and I want her to take life like a free man and make a better job of it than I have.

When we are angry, what do we usually do? We shout, scream, and try to blame someone else for our problems. But looking at anger with the eyes of impermanence, we can stop and breathe. Angry at each other in the ultimate dimension, we close our eyes and look deeply. We try to see three hundred years into the future. What will you be like? What will I be like? Where will you be? Where will I be? We need only to breathe in and out, look at our future and at the other person's future. Looking at the future, we see that the other person is very precious to us. When we know we can lose them at any moment, we are no longer angry. We want to embrace her or him and say: "How wonderful, you are still alive. I am so happy. How could I be angry with you? Both of us have to die someday, and while we are still alive and together it is foolish to be angry at each other." The reason we are foolish enough to make ourselves suffer and make the other person suffer is that we forget that we and the other person are impermanent. Someday when we die we will lose all our possessions, our power, our family, everything. Our freedom, peace, and joy in the present moment is the most important thing we have.

Accept the past as the past and realize that each new day you are a new person who doesn’t need to carry old baggage into the new day with you. It’s amazing how many people ruin the beauty of today with the sorrows of yesterday. Yesterday doesn’t exist anymore! For example, if ever I feel foolish or guilty about something I’ve done, I learn from it and attempt to do better the next time. Shame or guilt serves no one. Such feelings actually keep us down, often lowering the vibrations of those around us, as well. Living in the present moment is the recurring baptism of the soul, forever purifying every new day with a new you.

You make concessions when you're married a long time that you don't believe you'll ever make when you're beginning. You say to yourself when you're young, oh, I wouldn't tolerate this or that or the other thing, you say love is the most important thing in the world and there's only one kind of love and it makes you feel different than you feel the rest of the time, like you're all lit up. But time goes by and you've slept together a thousand nights and smelled like spit-up when babies are sick and seen your body droop and get soft. And some nights you say to yourself, it's not enough, I won't put up with another minute. And then the next morning you wake up and the kitchen smells like coffee and the children have their hair all brushed and the birds are eating out of the feeder and you look at your husband and he's not the person you used to think he was but he's your life. The house and the children and so much more of what you do is built around him and your life, too, your history. If you take him out it's like cutting his face out of all the pictures, there's a big hole and it's ugly. It would ruin everything. It's more than love, it's more important than love... It's hard. And it's hard to understand unless you're in it. And it's hard for you to understand now because of where you are and what you're feeling. But I wanted to say it...because I won't be able to say it when I need to, when it's one of those nights and you're locking the front door because of foolishness about romance, about how things are supposed to be. You can be hard, and you can be judgmental, and with those two things alone you can make a mess of your life the likes of which you won't believe. It's so much easier...the being happy. It's so much easier, to learn to love what you have instead of yearning always for what you're missing, or what you imagine you're missing. It's so much more peaceful.

One person cannot change the world. But one person can strike terror into multitudes. —Robert Evans Any demon is capable of cruelty, but only an angel is majestic enough to rain down vengeance for the innocent. —Marcus Evans Little eyes see. Little eyes learn. Be a good example for all the little eyes watching you. They’re everywhere. —Jasmine Evans The wicked can fake nobility, just as the damned can fake innocence. But only the truth will rise from the ashes when we all start to burn. —Victoria Evans A wise man knows when the war is lost, and will understand retreat is the only way to save lives. A foolish man will condemn all his followers to death because of his pride. —Robert Evans If hatred didn’t exist, love wouldn’t either, for one is formed by the other. I love and hate this town. —Marcus Evans I believe the souls of the wrongfully persecuted often haunt our world, bringing the same grief they feel from beyond the grave. —Jasmine Evans Never mock or harm the passionate, for they are the fiercest with their wrath. —Victoria Evans

It is so much more threatening to have something out of hand than to believe that at any moment I can stop (I started to say "This foolishness") any time I need to. When I wrote the previous letter, I had made up my mind I would show you how I could be very composed and cool and not need to ask you to listen to me nor to explain anything to me nor need any help. By telling you that all this about the multiple personalities was not really true but just put on, I could show, or so I thought, that I did not need you. Well, it would have been easier if it were put on. But the only ruse of which I'm guilty is to have pretended for so long before coming to you that nothing was wrong. Pretending that the personalities did not exist has now caused me to lose about two days. Three weeks later Sybil reaffirmed her belief in the existence of her other selves in a letter to Miss Updyke, the school nurse of undergraduate days.

After writing the letter Sybil lost almost two days. "Coming to," she stumbled across what she had written just before she had dissociated and wrote to Dr. Wilbur as follows: It's just so hard to have to feel, believe, and admit that I do not have conscious control over my selves. It is so much more threatening to have something out of hand than to believe that at any moment I can stop (I started to say "This foolishness") any time I need to. When I wrote the previous letter, I had made up my mind I would show you how I could be very composed and cool and not need to ask you to listen to me nor to explain anything to me nor need any help. By telling you that all this about the multiple personalities was not really true I could show, or so I thought, that I did not need you. Well, it would be easier if it were put on. But the only ruse of which I'm guilty is to have pretended for so long before coming to you that nothing was wrong. Pretending that the personalities did not exist has now caused me to lose about two days.

I know your race. It is made up of sheep. It is governed by minorities, seldom or never by majorities. It suppresses its feelings and its beliefs and follows the handful that makes the most noise. Sometimes the noisy handful is right, sometimes wrong; but no matter, the crowd follows it. The vast majority of the race, whether savage or civilized, are secretly kind-hearted and shrink from inflicting pain, but in the presence of the aggressive and pitiless minority they don't dare to assert themselves. Think of it! One kind-hearted creature spies upon another, and sees to it that he loyally helps in iniquities which revolt both of them. Speaking as an expert, I know that ninety- nine out of a hundred of your race were strongly against the killing of witches when that foolishness was first agitated by a handful of pious lunatics in the long ago. And I know that even to-day, after ages of transmitted prejudice and silly teaching, only one person in twenty puts any real heart into the harrying of a witch. And yet apparently everybody hates witches and wants them killed. Some day a handful will rise up on the other side and make the most noise--perhaps even a single daring man with a big voice and a determined front will do it--and in a week all the sheep will wheel and follow him, and witch-hunting will come to a sudden end. Monarchies, aristocracies, and religions are all based upon that large defect in your race--the individual's distrust of his neighbor, and his desire, for safety's or comfort's sake, to stand well in his neighbor's eye. These institutions will always remain, and always flourish, and always oppress you, affront you, and degrade you, because you will always be and remain slaves of minorities. There was never a country where the majority of the people were in their secret hearts loyal to any of these institutions.

Not being offended is a way of saying, “I have control over how I’m going to feel, and I choose to feel peaceful regardless of what I observe going on. When you feel offended, you’re practicing judgment. You judge someone else to be stupid, insensitive, rude, arrogant, inconsiderate, or foolish, and then you find yourself upset and offended by their conduct. What you may not realize is that when you judge another person, you do not define them. You define yourself as someone who needs to judge others.

But now she could not bear the way she sounded. She was not a person anyone could love. ... And thus fled to her room. There she wept, bitterly, an ugly sound punctuated by great gulps. She could not stop herself. She could hear his footsteps in the passage outside. He walked up and down, up and down. 'Come in,' she prayed. 'Oh dearest, do come in.' But he did not come in. He would not come in. This was the man she had practically contracted to give away her fortune to. He offered to marry her as a favour and then he would not even come into her room. Later, she could smell him make himself a sweet pancake for his lunch. She thought this a childish thing to eat, and selfish, too. If he were a gentleman he would now come to her room and save her from the prison her foolishness had made for her. He did not come. She heard him pacing in his room.

I imagine this conversation after a stranger is told No by a woman he has approached: MAN: What a bitch. What’s your problem, lady? I was just trying to offer a little help to a pretty woman. What are you so paranoid about? WOMAN: You’re right. I shouldn’t be wary. I’m overreacting about nothing. I mean, just because a man makes an unsolicited and persistent approach in an underground parking lot in a society where crimes against women have risen four times faster than the general crime rate, and three out of four women will suffer a violent crime; and just because I’ve personally heard horror stories from every female friend I’ve ever had; and just because I have to consider where I park, where I walk, whom I talk to, and whom I date in the context of whether someone will kill me or rape me or scare me half to death; and just because several times a week someone makes an inappropriate remark, stares at me, harasses me, follows me, or drives alongside my car pacing me; and just because I have to deal with the apartment manager who gives me the creeps for reasons I haven’t figured out, yet I can tell by the way he looks at me that given an opportunity he’d do something that would get us both on the evening news; and just because these are life-and-death issues most men know nothing about so that I’m made to feel foolish for being cautious even though I live at the center of a swirl of possible hazards DOESN’T MEAN A WOMAN SHOULD BE WARY OF A STRANGER WHO IGNORES THE WORD ‘NO’.

Each person whoever was or is or will be has a song. It isn’t a song that anybody else wrote. It has its own melody, it has its own words. Very few people get to sing their own song. Most of us fear that we cannot do it justice with our voices, or that our words are too foolish or too honest, or too odd. So people live their songs instead. Take Daisy, for example. Her song, which had been somewhere in the back of her head for most of her life, had a reassuring, marching sort of beat, and words that were about protecting the weak, and it had a chorus that began “Evildoers beware!” and was thus much too silly ever to be sung out loud. She would hum it to herself sometimes though, in the shower, during the soapy bits. And that is, more or less, everything you need to know about Daisy. The rest is details.

The idea that “it takes money to make money” is the thinking of financially unsophisticated people. It does not mean that they’re not intelligent. They have simply not learned the science of money making money. Money is only an idea. If you want more money, simply change your thinking. Every self-made person started small with an idea, and then turned it into something big. The same applies to investing. It takes only a few dollars to start and grow it into something big. I meet so many people who spend their lives chasing the big deal, or trying to amass a lot of money to get into a big deal, but to me that is foolish. Too often I have seen unsophisticated investors put their large nest egg into one deal and lose most of it rapidly. They may have been good workers, but they were not good investors. Education and wisdom about money are important. Start early. Buy a book. Go to a seminar. Practice. Start small. I turned $5,000 cash into a one-million-dollar asset producing $5,000 a month cash flow in less than six years. But I started learning as a kid. I encourage you to learn, because it’s not that hard. In fact, it’s pretty easy once you get the hang of it. I think I have made my message clear. It’s what is in your head that determines what is in your hands. Money is only an idea. There is a great book called Think and Grow Rich. The title is not Work Hard and Grow Rich. Learn to have money work hard for you, and your life will be easier and happier. Today, don’t play it safe. Play it smart.

On the first day of November last year, sacred to many religious calendars but especially the Celtic, I went for a walk among bare oaks and birch. Nothing much was going on. Scarlet sumac had passed and the bees were dead. The pond had slicked overnight into that shiny and deceptive glaze of delusion, first ice. It made me remember sakes and conjure a vision of myself skimming backward on one foot, the other extended; the arms become wings. Minnesota girls know that this is not a difficult maneuver if one's limber and practices even a little after school before the boys claim the rink for hockey. I think I can still do it - one thinks many foolish things when November's bright sun skips over the entrancing first freeze. A flock of sparrows reels through the air looking more like a flying net than seventy conscious birds, a black veil thrown on the wind. When one sparrow dodges, the whole net swerves, dips: one mind. Am I part of anything like that? Maybe not. The last few years of my life have been characterized by stripping away, one by one, loves and communities that sustain the soul. A young colleague, new to my English department, recently asked me who I hang around with at school. "Nobody," I had to say, feeling briefly ashamed. This solitude is one of the surprises of middle age, especially if one's youth has been rich in love and friendship and children. If you do your job right, children leave home; few communities can stand an individual's most pitiful, amateur truth telling. So the soul must stand in her own meager feathers and learn to fly - or simply take hopeful jumps into the wind. In the Christian calendar, November 1 is the Feast of All Saints, a day honoring not only those who are known and recognized as enlightened souls, but more especially the unknowns, saints who walk beside us unrecognized down the millennia. In Buddhism, we honor the bodhisattvas - saints - who refuse enlightenment and return willingly to the wheel of karma to help other beings. Similarly, in Judaism, anonymous holy men pray the world from its well-merited destruction. We never know who is walking beside us, who is our spiritual teacher. That one - who annoys you so - pretends for a day that he's the one, your personal Obi Wan Kenobi. The first of November is a splendid, subversive holiday. Imagine a hectic procession of revelers - the half-mad bag lady; a mumbling, scarred janitor whose ravaged face made the children turn away; the austere, unsmiling mother superior who seemed with great focus and clarity to do harm; a haunted music teacher, survivor of Auschwitz. I bring them before my mind's eye, these old firends of my soul, awakening to dance their day. Crazy saints; but who knows what was home in the heart? This is the feast of those who tried to take the path, so clumsily that no one knew or notice, the feast, indeed, of most of us. It's an ugly woods, I was saying to myself, padding along a trail where other walkers had broken ground before me. And then I found an extraordinary bouquet. Someone had bound an offering of dry seed pods, yew, lyme grass, red berries, and brown fern and laid it on the path: "nothing special," as Buddhists say, meaning "everything." Gathered to formality, each dry stalk proclaimed a slant, an attitude, infinite shades of neutral. All contemplative acts, silences, poems, honor the world this way. Brought together by the eye of love, a milkweed pod, a twig, allow us to see how things have been all along. A feast of being.

To hear a cultivated person of today joking almost boastfully that they are completely ignorant about science is as depressing as hearing a scientist bragging that they have never read a poem. Poetry and science are both manifestations of the spirit that creates new ways of thinking the world, in order to understand it better. Great science and great poetry are both visionary, and sometimes may arrive at the same insights. The culture of today that keeps science and poetry so far apart is essentially foolish, to my way of thinking, because it makes us less able to see the complexity and the beauty of the world as revealed by both.

I am fully conscious that, not being a literary man , certain presumptuous persons will think that they may reasonably blame me; alleging that I am not a man of letters. Foolish folks! do they not know that I might retort as Marius did to the Roman Patricians by saying: That they, who deck themselves out in the labours of others will not allow me my own. They will say that I, having no literary skill, cannot properly express that which I desire to treat of, but they do not know that my subjects are to be dealt with by experience rather than by words; and experience has been the mistress of those who wrote well. And so, as mistress, I will cite her in all cases.

You listen to me, and listen good!" she shouted, shocking me. "I am not evil because I have a thousand years of demon smut on my soul!" she exclaimed, the tips of her hair trembling and her face flushed. "Every time you disturb reality, nature has to balance it out. The black on your soul isn't evil, it's a promise to make up for what you have done. It's a mark, not a death sentence. And you can get rid of it given time." "Ceri, I'm sorry," I fumbled, but she wasn't listening. "You're an ignorant, foolish, stupid witch," she berated, and I cringed, my grip tightening on the copper spell pot and feeling the anger from her like a whip. "Are you saying because I carry the stink of demon magic, that I'm a bad person?" "No..." I wedged in. "That God will show no pity?" she said, green eyes flashing. "That because I made one mistake in fear that led to a thousand more that I will burn in hell?" "No. Ceri -" I took a step forward. "My soul is black," she said, her fear showing in her suddenly pale cheeks. "I'll never be rid of it all before I die, but it won't be because I'm a bad person but because I was a frightened one.

The world, my friend Govinda, is not imperfect, or on a slow path towards perfection: no, it is perfect in every moment, all sin already carries the divine forgiveness in itself, all small children already have the old person in themselves, all infants already have death, all dying people the eternal life. It is not possible for any person to see how far another one has already progressed on his path; in the robber and dice-gambler, the Buddha is waiting; in the Brahman, the robber is waiting. In deep meditation, there is the possibility to put time out of existence, to see all life which was, is, and will be as if it was simultaneous, and there everything is good, everything is perfect, everything is Brahman. Therefore, I see whatever exists as good, death is to me like life, sin like holiness, wisdom like foolishness, everything has to be as it is, everything only requires my consent, only my willingness, my loving agreement, to be good for me, to do nothing but work for my benefit, to be unable to ever harm me. I have experienced on my body and on my soul that I needed sin very much, I needed lust, the desire for possessions, vanity, and needed the most shameful despair, in order to learn how to give up all resistance, in order to learn how to love the world, in order to stop comparing it to some world I wished, I imagined, some kind of perfection I had made up, but to leave it as it is and to love it and to enjoy being a part of it.

What happens to the leaves after they turn red and golden and fall away? What happens to the singing birds when they can’t sing any longer? What happens to their quick wings? Do you think there is any personal heaven for any of us? Do you think anyone, the other side of that darkness, will call to us, meaning us? Beyond the trees the foxes keep teaching their children to live in the valley. so they never seem to vanish, they are always there in the blossom of light that stands up every morning in the dark sky. And over one more set of hills, along the sea, the last roses have opened their factories of sweetness and are giving it back to the world. If I had another life I would want to spend it all on some unstinting happiness. I would be a fox, or a tree full of waving branches. I wouldn’t mind being a rose in a field full of roses. Fear has not yet occurred to them, nor ambition. Reason they have not yet thought of. Neither do they ask how long they must be roses, and then what. Or any other foolish question.

We gotta have a toast." Rocky on her pins, Peabody used the table for balance. She managed to raise her glass without spilling more than half its contents on Eve's head. "To the best fucking cop in the whole stinking city, who's gonna marry the sexiest sumbitch I, personally, have ever laid eyes on, and who, because she's so goddamn smart, has seen to it that I'm perman'ly attached to Homicide. Which is where any half-blind asshole could tell you I belong. So there." She downed the rest of her drink, fell backward into her chair, and grinned foolishly. "Peabody," Eve said and flicked a finger under her eyes. "I've never been more touched." "I'm shit faced. Dallas." "The evidence points to it.

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

She angled her chin proudly. “Very well. If you insist. I’ve come to invite you to my wedding.” He shook his head sadly. “That I cannot do, my love.” “But it shall be the talk of London. I want you there. Desperately.” He gazed out to the sea. “I never thought you to be cruel, Tess. I can deny you nothing. But please don’t ask this of me.” “But if you’re not there, my dear, dear Leo, then however shall I marry you? She watched as the shock of her words rippled over his beloved features. “Me? But you always said no when I asked for your hand.” “I was a foolish woman. Lynnford was the love of my youth. And as we have talked these many weeks as we’ve not been able to talk in years, so we discovered that neither of us is the person that each of us fell in love with. We were holding onto someone who no longer exists.” She took a tentative step toward him. “You love me as I am now. And I shall love you always. Marry me, Leo. For God’s sake, marry me.

Prejudices emerge from the disposition of the human mind to perceive and process information in categories. “Categories” is a nicer, more neutral word than “stereotypes,” but it’s the same thing. Cognitive psychologists consider stereotypes to be energy-saving devices that allow us to make efficient decisions on the basis of past experience; help us quickly process new information and retrieve memories; make sense of real differences between groups; and predict, often with considerable accuracy, how others will behave or how they think.24 We wisely rely on stereotypes and the quick information they give us to avoid danger, approach possible new friends, choose one school or job over another, or decide that that person across this crowded room will be the love of our lives.

Oromis - What is the most important mental tool a person can possess? Eragon - Detrrmination. Oromis - [...] no. I meant the tool most necessary to choose the best course of action in any given situation. Determination is as common among men who are dull and foolish as it is among those who are brilliant intellects [...] Eragon - Wisdom, wisdom is the most important for a person to possess. Oromis- A fair guess, but, again, no. the answer is logic. Or, to put it another way, the ability to reason analytically.Applied properly it can overcome any lack of wisdom, which one only gains through age and experience. Eragon - yes but isn't having a good heart more important than logic. pure logic can lead you to conclusions that are ethically wrong, whereas if you are moral and righteous, that will ensure you don't act shamefully. Oromis - you confuse the issue. All I wanted to know isq what is the most useful 'tool'ma person can have [...] I agree that it is important to be of a virtous nature, but I would also conted that if you had to choose between giving a man a noble disposition or teaching him to think clearly, you'd do better to teach him to think clearly. Too many problems in this world are caused by men with noble dispositions and clouded minds.

Sholem [a painter] was saying that freedom, for him, is having the technical facility to be able to execute whatever he wants, just whatever image he has in his mind. But that's not freedom! That's control, or power. Whereas I think Margaux understands freedom to be the freedom to take risks, the freedom to do something bad or appear foolish. To not recognize that difference is a pretty big thing. [...] "It's like with improv," Misha said. "True improv is about surprising yourself--but most people won't improvise truthfully. They're afraid. What they do is pull from their bag of tricks. They take what they already know how to do and apply it to the present situation. But that's cheating! And cheating's bad for an artist. It's bad in life--but it's really bad in art." -p.20-1, How Should A Person Be

Why say 'the world is complicated' and stop there? I say the world is complicated but not incomprehensible. Only you have to look at it steadily. Isn't it true a person's shoulder hurts sometimes because they've got a disorder in their stomach? And then what does a stupid doctor do? Order massages for the shoulder. What does a wise doctor do? He takes time to think about it, watches the patient carefully, gives him some medicine for his stomach, and the pain in his shoulder goes away. Better yet, he explains to his patients what they have to do to keep their stomach from getting out of order. One day his patient's going to get old and die, just like himself, just like us, and one day, incredible as it may seem, the Empire's going to die, and how foolish people are who whine about it, and whine about how complicated the world is. A seamstress's room is complicated too, but even at night, with the lights out, she can reach out in the darkness and find the yellow thread, the needles, the pincushion. We couldn't, because we don't know the order things are in, in the seamstress's room. And we can't see the order the world is in. But all the same it's there, right under our eyes.

Bhikkhus, possessing four qualities, the foolish, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit. What four? (1) Without investigating and scrutinizing, he speaks praise of one who deserves dispraise. (2) Without investigating and scrutinizing, he speaks dispraise of one who deserves praise. (3) Without investigating and scrutinizing, he believes a matter that merits suspicion. (4) Without investigating and scrutinizing, he is suspicious about a matter that merits belief. Possessing these four qualities, the foolish, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit.

What are you thinking of, Katharine?" he asked suspiciously, noticing her tone of dreaminess and the inapt words. "I was thinking of you--yes, I swear it. Always of you, but you take such strange shapes in my mind. You've destroyed my loneliness. Am I to tell you how I see you? No, tell me--tell me from the beginning." Beginning with spasmodic words, he went on to speak more and more fluently, more and more passionately, feeling her leaning towards him, listening with wonder like a child, with gratitude like a woman. She interrupted him gravely now and then. "But it was foolish to stand outside and look at the windows. Suppose William hadn't seen you. Would you have gone to bed?" He capped her reproof with wonderment that a woman of her age could have stood in Kingsway looking at the traffic until she forgot. "But it was then I first knew I loved you!" she exclaimed. "Tell me from the beginning," he begged her. "No, I'm a person who can't tell things," she pleaded. "I shall say something ridiculous--something about flames--fires. No, I can't tell you." But he persuaded her into a broken statement, beautiful to him, charged with extreme excitement as she spoke of the dark red fire, and the smoke twined round it, making him feel that he had stepped over the threshold into the faintly lit vastness of another mind, stirring with shapes, so large, so dim, unveiling themselves only in flashes, and moving away again into the darkness, engulfed by it.

We Don't Need to Leave Yet, Do We? Or, Yes We Do One kind of person when catching a train always wants to allow an hour to cover the ten-block trip to the terminus, And the other kind looks at them as if they were verminous, And the second kind says that five minutes is plenty and will even leave one minute over for buying the tickets, And the first kind looks at them as if they had cerebral rickets. One kind when theater-bound sups lightly at six and hastens off to the play, And indeed I know one such person who is so such that it frequently arrives in time for the last act of the matinee, And the other kind sits down at eight to a meal that is positively sumptuous, Observing cynically that an eight-thirty curtain never rises till eight-forty, an observation which is less cynical than bumptious. And what the first kind, sitting uncomfortably in the waiting room while the train is made up in the yards, can never understand, Is the injustice of the second kind's reaching their scat just as the train moves out, just as they had planned, And what the second kind cannot understand as they stumble over the first kind's heel just as the footlights flash on at last Is that the first kind doesn't feel the least bit foolish at having entered the theater before the cast. Oh, the first kind always wants to start now and the second kind always wants to tarry, Which wouldn't make any difference, except that each other is what they always marry.

Eliza has no use for the foolish romantic tradition that all women love to be mastered, if not actually bullied and beaten. "When you go to women," says Nietzsche, "take your whip with you." Sensible despots have never confined that precaution to women: they have taken their whips with them when they have dealt with men, and been slavishly idealized by the men over whom they have flourished the whip much more than by women. No doubt there are slavish women as well as slavish men; and women, like men, admire those that are stronger than themselves. But to admire a strong person and to live under that strong person's thumb are two different things. The weak may not be admired and hero-worshipped; but they are by no means disliked or shunned; and they never seem to have the least difficulty in marrying people who are too good for them. They may fail in emergencies; but life is not one long emergency: it is mostly a string of situations for which no exceptional strength is needed, and with which even rather weak people can cope if they have a stronger partner to help them out. Accordingly, it is a truth everywhere in evidence that strong people, masculine or feminine, not only do not marry stronger people, but do not show any preference for them in selecting their friends. When a lion meets another with a louder roar "the first lion thinks the last a bore." The man or woman who feels strong enough for two, seeks for every other quality in a partner than strength. The converse is also true. Weak people want to marry strong people who do not frighten them too much; and this often leads them to make the mistake we describe metaphorically as "biting off more than they can chew." They want too much for too little; and when the bargain is unreasonable beyond all bearing, the union becomes impossible: it ends in the weaker party being either discarded or borne as a cross, which is worse. People who are not only weak, but silly or obtuse as well, are often in these difficulties.

This, then, is the appropriate region of human liberty. It comprises, first, the inward domain of consciousness; demanding liberty of conscience, in the most comprehensive sense; liberty of thought and feeling; absolute freedom of opinion and sentiment on all subjects, practical or speculative, scientific, moral, or theological. The liberty of expressing and publishing opinions may seem to fall under a different principle, since it belongs to that part of the conduct of an individual which concerns other people; but, being almost of as much importance as the liberty of thought itself, and resting in great part on the same reasons, is practically inseparable from it. Secondly, the principle requires liberty of tastes and pursuits; of framing the plan of our life to suit our own character; of doing as we like, subject to such consequences as may follow: without impediment from our fellow-creatures, so long as what we do does not harm them, even though they should think our conduct foolish, perverse, or wrong. Thirdly, from this liberty of each individual, follows the liberty, within the same limits, of combination among individuals; freedom to unite, for any purpose not involving harm to others: the persons combining being supposed to be of full age, and not forced or deceived. No society in which these liberties are not, on the whole, respected, is free, whatever may be its form of government; and none is completely free in which they do not exist absolute and unqualified. The only freedom which deserves the name, is that of pursuing our own good in our own way, so long as we do not attempt to deprive others of theirs, or impede their efforts to obtain it. Each is the proper guardian of his own health, whether bodily, or mental and spiritual. Mankind are greater gainers by suffering each other to live as seems good to themselves, than by compelling each to live as seems good to the rest.

It is foolish to wish for beauty.  Sensible people never either desire it for themselves or care about it in others.  If the mind be but well cultivated, and the heart well disposed, no one ever cares for the exterior.  So said the teachers of our childhood; and so say we to the children of the present day.  All very judicious and proper, no doubt; but are such assertions supported by actual experience? We are naturally disposed to love what gives us pleasure, and what more pleasing than a beautiful face—when we know no harm of the possessor at least?  A little girl loves her bird—Why?  Because it lives and feels; because it is helpless and harmless?  A toad, likewise, lives and feels, and is equally helpless and harmless; but though she would not hurt a toad, she cannot love it like the bird, with its graceful form, soft feathers, and bright, speaking eyes.  If a woman is fair and amiable, she is praised for both qualities, but especially the former, by the bulk of mankind: if, on the other hand, she is disagreeable in person and character, her plainness is commonly inveighed against as her greatest crime, because, to common observers, it gives the greatest offence; while, if she is plain and good, provided she is a person of retired manners and secluded life, no one ever knows of her goodness, except her immediate connections.  Others, on the contrary, are disposed to form unfavourable opinions of her mind, and disposition, if it be but to excuse themselves for their instinctive dislike of one so unfavoured by nature; and visa versâ with her whose angel form conceals a vicious heart, or sheds a false, deceitful charm over defects and foibles that would not be tolerated in another. 

And yet,’ he went on, ‘who talks about forgiveness these days, other than the people who come to this place, or to places like this? What politician, what public person, do we hear standing up and saying that we must forgive? The message we are more likely to hear is one of blame, of how this person or that person must be held to account for something bad that has happened. It is a message of retribution – that is all it is – a message of pure retribution, sometimes dressed up in concern about victims and public safety and matters of that sort. But if you do not forgive, and you think all the time about getting even, or punishing somebody who has done you a wrong, what are you achieving? You are not going to make that person better by hating or punishing him; oh no, that will not happen. When we punish somebody, we are often just punishing ourselves, you know. If people lock others away, they are simply increasing the amount of suffering there is in the world; they may think they are diminishing it, but they are not. They are adding to the burden that suffering creates. Of course, sometimes you have no alternative but to do it – people must be protected from harm – but you should always remember that there are other ways of changing a man’s ways. ‘My brothers and sisters: do not be afraid to profess forgiveness. Do not be afraid to tell people who urge you to seek retribution or revenge that there is no place for any of that in your heart. Do not be embarrassed to say that you believe in love, and that you believe that water can wash away the sins of the world, and that you are prepared to put this message of forgiveness right at the heart of your world. My brothers and sisters, do not be afraid to say any of this, even if people laugh at you, or say that you are old-fashioned, or foolish, or that you believe things that cannot be believed. Do not worry about any of that – because love and forgiveness are more powerful than any of those cynical, mocking words and will always be so. Always.

Did he say anything to you?” “Just that I was supposed to watch you while he was gone. A hunt can take several days.” “Really? I had no idea it would take that long.” I hestitated, “So…he doesn’t mind you staying here while he’s gone.” “Oh, he minds,” he chuckled, “but he wants to make sure you’re safe. At least he trusts me that much.” “Well, I think he’s mad at both of us right now.” Kishan looked at me curiously with a raised eyebrow. “How so?” “Um…let’s just say we had a misunderstanding.” Kishan’s face turned hard. “Don’t worry, Kelsey. I’m sure that whatever he’s upset about is foolish. He’s very argumentative.” I sighed and shook my head sadly. “No, it’s really all my fault. I’m difficult, a hindrance, and I’m a pain to have around sometimes. He’s probably used to being around sophisticated, more experienced women who are much more…more…well, more than I am.” Kishan quirked an eyebrow. “Ren hasn’t been around any women as far as I know. I must confess that I’m now exceedingly curious as to what your argument was about. Whether you tell me or not, I won’t tolerate any more derogatory comments about yourself. He’s lucky to have you, and he’d better realize it.” He grinned. “Of course, if you did have a falling out, you’re always welcome to stay with me.” “Thanks for the offer, but I don’t really want to live in the jungle.” He laughed. “For you, I would even consider a change of residence. You, my lovely, are a prize worth fighting for.” I laughed and punched him lightly on the arm. “You, sir, are a major flirt. Worth fighting for? I think you two have been tigers for too long. I’m no great beauty, especially when I’m stuck out here in the jungle. I haven’t even picked a college major yet. What have I ever done that would make someone want to fight over me?” Kishan apparently took my rhetorical questions seriously. He reflected for a moment, and then answered, “For one thing, I’ve never met a woman so dedicated to helping others. You put your own life at risk for a person you met only a few weeks ago. You are confident, feisty, intelligent, and full of empathy. I find you charming and, yes, beautiful.” The golden-eyed prince fingered a strand of my hair. I blushed at his assessment, sipped my water, and then said softly, “I don’t like him being angry with me.” Kishan shrugged and dropped his hand, looking slightly annoyed that I’d steered the conversation back to Ren. “Yes. I’ve been on the receiving side of his anger, and I’ve learned not to underestimate his ability to hold a grudge.

Naturally, I said. You’re always the same person. You don’t change from one milieu to another. You’re honest and open. You could get along anywhere with any group or class or race. But most people aren’t that way. Most people are conscious of race, color, religion, nationality, and so on. To me all peoples are mysterious when I look at them closely. I can detect their differences much easier than their kinship. In fact, I like the distinctions which separate them just as much as I like what unites them. I think it’s foolish to pretend that we’re all pretty much the same. Only the great, the truly distinctive individuals, resemble one another. Brotherhood doesn’t start at the bottom, but at the top. The nearer we get to God the more we resemble one another. At the bottom it’s like a rubbish pile … that’s to say, from a distance it all seems like so much rubbish, but when you get nearer you perceive that this so-called rubbish is composed of a million-billion different particles. And yet, no matter how different one bit of rubbish is from another, the real difference only asserts itself when you look at something which is not rubbish. Even if the elements which compose the universe can be broken down into one vital substance … well, I don’t know what I was going to say exactly … maybe this … that as long as there is life there will be differentiation, values, hierarchies. Life is always making pyramidal structures, in every realm. If you’re at the bottom you stress the sameness of things; if you’re at the top, or near it, you become aware of the difference between things. And if something is obscure—especially a person—you’re attracted beyond all power of will. You may find that it was an empty chase, that there was nothing there, nothing more than a question mark, but just the same…

And you must tell the child the legends I told you—as my mother told them to me and her mother to her. You must tell the fairy tales of the old country. You must tell of those not of the earth who live forever in the hearts of people—fairies, elves, dwarfs and such. You must tell of the great ghosts that haunted your father’s people and of the evil eye which a hex put on your aunt. You must teach the child of the signs that come to the women of our family when there is trouble and death to be. And the child must believe in the Lord God and Jesus, His Only Son.” She crossed herself. “Oh, and you must not forget the Kris Kringle. The child must believe in him until she reaches the age of six.” “Mother, I know there are no ghosts or fairies. I would be teaching the child foolish lies.” Mary spoke sharply. “You do not know whether there are not ghosts on earth or angels in heaven.” “I know there is no Santa Claus.” “Yet you must teach the child that these things are so.” “Why? When I, myself, do not believe?” “Because,” explained Mary Rommely simply, “the child must have a valuable thing which is called imagination. The child must have a secret world in which live things that never were. It is necessary that she believe. She must start out by believing in things not of this world. Then when the world becomes too ugly for living in, the child can reach back and live in her imagination. I, myself, even in this day and at my age, have great need of recalling the miraculous lives of the Saints and the great miracles that have come to pass on earth. Only by having these things in my mind can I live beyond what I have to live for.” “The child will grow up and find out things for herself. She will know that I lied. She will be disappointed.” “That is what is called learning the truth. It is a good thing to learn the truth one’s self. To first believe with all your heart, and then not to believe, is good too. It fattens the emotions and makes them to stretch. When as a woman life and people disappoint her, she will have had practice in disappointment and it will not come so hard. In teaching your child, do not forget that suffering is good too. It makes a person rich in character.” “If that is so,” commented Katie bitterly, “then we Rommelys are rich.” “We are poor, yes. We suffer. Our way is very hard. But we are better people because we know of the things I have told you. I could not read but I told you of all of the things I learned from living. You must tell them to your child and add on to them such things as you will learn as you grow older.

DEAR MAMA, I’m sorry it’s taken me so long to write. Every time I try to write to you and Papa I realize I’m not saying the things that are in my heart. That would be O.K., if I loved you any less than I do, but you are still my parents and I am still your child. I have friends who think I’m foolish to write this letter. I hope they’re wrong. I hope their doubts are based on parents who loved and trusted them less than mine do. I hope especially that you’ll see this as an act of love on my part, a sign of my continuing need to share my life with you. I wouldn’t have written, I guess, if you hadn’t told me about your involvement in the Save Our Children campaign. That, more than anything, made it clear that my responsibility was to tell you the truth, that your own child is homosexual, and that I never needed saving from anything except the cruel and ignorant piety of people like Anita Bryant. I’m sorry, Mama. Not for what I am, but for how you must feel at this moment. I know what that feeling is, for I felt it for most of my life. Revulsion, shame, disbelief—rejection through fear of something I knew, even as a child, was as basic to my nature as the color of my eyes. No, Mama, I wasn’t “recruited.” No seasoned homosexual ever served as my mentor. But you know what? I wish someone had. I wish someone older than me and wiser than the people in Orlando had taken me aside and said, “You’re all right, kid. You can grow up to be a doctor or a teacher just like anyone else. You’re not crazy or sick or evil. You can succeed and be happy and find peace with friends—all kinds of friends—who don’t give a damn who you go to bed with. Most of all, though, you can love and be loved, without hating yourself for it.” But no one ever said that to me, Mama. I had to find it out on my own, with the help of the city that has become my home. I know this may be hard for you to believe, but San Francisco is full of men and women, both straight and gay, who don’t consider sexuality in measuring the worth of another human being. These aren’t radicals or weirdos, Mama. They are shop clerks and bankers and little old ladies and people who nod and smile to you when you meet them on the bus. Their attitude is neither patronizing nor pitying. And their message is so simple: Yes, you are a person. Yes, I like you. Yes, it’s all right for you to like me too. I know what you must be thinking now. You’re asking yourself: What did we do wrong? How did we let this happen? Which one of us made him that way? I can’t answer that, Mama. In the long run, I guess I really don’t care. All I know is this: If you and Papa are responsible for the way I am, then I thank you with all my heart, for it’s the light and the joy of my life. I know I can’t tell you what it is to be gay. But I can tell you what it’s not. It’s not hiding behind words, Mama. Like family and decency and Christianity. It’s not fearing your body, or the pleasures that God made for it. It’s not judging your neighbor, except when he’s crass or unkind. Being gay has taught me tolerance, compassion and humility. It has shown me the limitless possibilities of living. It has given me people whose passion and kindness and sensitivity have provided a constant source of strength. It has brought me into the family of man, Mama, and I like it here. I like it. There’s not much else I can say, except that I’m the same Michael you’ve always known. You just know me better now. I have never consciously done anything to hurt you. I never will. Please don’t feel you have to answer this right away. It’s enough for me to know that I no longer have to lie to the people who taught me to value the truth. Mary Ann sends her love. Everything is fine at 28 Barbary Lane. Your loving son, MICHAEL

Many readers are familiar with the spirit and the letter of the definition of “prayer”, as given by Ambrose Bierce in his Devil’s Dictionary. It runs like this, and is extremely easy to comprehend: Prayer: A petition that the laws of nature be suspended in favor of the petitioner; himself confessedly unworthy. Everybody can see the joke that is lodged within this entry: The man who prays is the one who thinks that god has arranged matters all wrong, but who also thinks that he can instruct god how to put them right. Half–buried in the contradiction is the distressing idea that nobody is in charge, or nobody with any moral authority. The call to prayer is self–cancelling. Those of us who don’t take part in it will justify our abstention on the grounds that we do not need, or care, to undergo the futile process of continuous reinforcement. Either our convictions are enough in themselves or they are not: At any rate they do require standing in a crowd and uttering constant and uniform incantations. This is ordered by one religion to take place five times a day, and by other monotheists for almost that number, while all of them set aside at least one whole day for the exclusive praise of the Lord, and Judaism seems to consist in its original constitution of a huge list of prohibitions that must be followed before all else. The tone of the prayers replicates the silliness of the mandate, in that god is enjoined or thanked to do what he was going to do anyway. Thus the Jewish male begins each day by thanking god for not making him into a woman (or a Gentile), while the Jewish woman contents herself with thanking the almighty for creating her “as she is.” Presumably the almighty is pleased to receive this tribute to his power and the approval of those he created. It’s just that, if he is truly almighty, the achievement would seem rather a slight one. Much the same applies to the idea that prayer, instead of making Christianity look foolish, makes it appear convincing. Now, it can be asserted with some confidence, first, that its deity is all–wise and all–powerful and, second, that its congregants stand in desperate need of that deity’s infinite wisdom and power. Just to give some elementary quotations, it is stated in the book of Philippians, 4:6, “Be careful for nothing; but in everything by prayer and supplication and thanksgiving, let your requests be known to God.” Deuteronomy 32:4 proclaims that “he is the rock, his work is perfect,” and Isaiah 64:8 tells us, “Now O Lord, thou art our father; we art clay and thou our potter; and we are all the work of thy hand.” Note, then, that Christianity insists on the absolute dependence of its flock, and then only on the offering of undiluted praise and thanks. A person using prayer time to ask for the world to be set to rights, or to beseech god to bestow a favor upon himself, would in effect be guilty of a profound blasphemy or, at the very least, a pathetic misunderstanding. It is not for the mere human to be presuming that he or she can advise the divine. And this, sad to say, opens religion to the additional charge of corruption. The leaders of the church know perfectly well that prayer is not intended to gratify the devout. So that, every time they accept a donation in return for some petition, they are accepting a gross negation of their faith: a faith that depends on the passive acceptance of the devout and not on their making demands for betterment. Eventually, and after a bitter and schismatic quarrel, practices like the notorious “sale of indulgences” were abandoned. But many a fine basilica or chantry would not be standing today if this awful violation had not turned such a spectacularly good profit. And today it is easy enough to see, at the revival meetings of Protestant fundamentalists, the counting of the checks and bills before the laying on of hands by the preacher has even been completed. Again, the spectacle is a shameless one.

December 25, 4:30 p.m. Dear America, It’s been seven hours since you left. Twice now I’ve started to go to your room to ask how you liked your presents and then remembered you weren’t here. I’ve gotten so used to you, it’s strange that you aren’t around, drifting down the halls. I’ve nearly called a few times, but I don’t want to seem possessive. I don’t want you to feel like I’m a cage to you. I remember how you said the palace was just that the first night you came here. I think, over time, you’ve felt freer, and I’d hate to ruin that freedom, I’m going to have to distract myself until you come back. I decided to sit and write to you, hoping maybe it would feel like I was talking to you. It sort of does, I can imagine you sitting here, smiling at my idea, maybe shaking your head at me as if to say I’m being silly. You do that sometimes, did you know? I like that expression on you. You’re the only person who wears it in a way that doesn’t come across like you think I’m completely hopeless. You smile at my idiosyncrasies, accept that they exist, and continue to be my friend. And, in seven short hours, I’ve started to miss that. I’ve wonder what you’ve done in that time. I’m betting by now you’ve flown across the country, made it to your home, and are safe. I hope you are safe. I can’t imagine what a comfort you must be to your family right now. The lovely daughter has finally returned! I keep trying to picture you home. I remember you telling me it was small, that you had a tree house, and that your garage was where you father and sister did all their work. Beyond that I’ve had to resort to my imagination. I imagine you curled up in a hug with you sister or kicking around a ball with your little brother. I remember that, you know? That you said he liked to play ball. I tried to imagine walking into your house with you. I would have liked that, to see you where you grew up. I would love to see you brother run around or be embraced by your mother. I think it would be comforting to sense the presence of people near you, floorboards creaking and doors shutting. I would have liked to sit in one part of the house and still probably be able to smell the kitchen. I’ve always imagined that real homes are full of the aromas of whatever’s being cooked. I wouldn’t do a scrap of work. Nothing having to do with armies or budgets or negotiations. I’d sit with you, maybe try to work on my photography while you played the piano. We’d be Fives together, like you said. I could join your family for dinner, talking over one another in a collection of conversations instead of whispering and waiting our turns. And maybe I’d sleep in a spare bed or on the couch. I’d sleep on the floor beside you if you’d let me. I think about that sometimes. Falling asleep next to you, I mean, like we did in the safe room. It was nice to hear your breaths as they came and went, something quiet and close keeping me from feeling so alone. This letter has gotten foolish, and I think you know how I detest looking like a fool. But still I do. For you. Maxon

I BELIEVE THAT we know much more about God than we admit that we know, than perhaps we altogether know that we know. God speaks to us, I would say, much more often than we realize or than we choose to realize. Before the sun sets every evening, he speaks to each of us in an intensely personal and unmistakable way. His message is not written out in starlight, which in the long run would make no difference; rather it is written out for each of us in the humdrum, helter-skelter events of each day; it is a message that in the long run might just make all the difference. Who knows what he will say to me today or to you today or into the midst of what kind of unlikely moment he will choose to say it. Not knowing is what makes today a holy mystery as every day is a holy mystery. But I believe that there are some things that by and large God is always saying to each of us. Each of us, for instance, carries around inside himself, I believe, a certain emptiness—a sense that something is missing, a restlessness, the deep feeling that somehow all is not right inside his skin. Psychologists sometimes call it anxiety, theologians sometimes call it estrangement, but whatever you call it, I doubt that there are many who do not recognize the experience itself, especially no one of our age, which has been variously termed the age of anxiety, the lost generation, the beat generation, the lonely crowd. Part of the inner world of everyone is this sense of emptiness, unease, incompleteness, and I believe that this in itself is a word from God, that this is the sound that God’s voice makes in a world that has explained him away. In such a world, I suspect that maybe God speaks to us most clearly through his silence, his absence, so that we know him best through our missing him. But he also speaks to us about ourselves, about what he wants us to do and what he wants us to become; and this is the area where I believe that we know so much more about him than we admit even to ourselves, where people hear God speak even if they do not believe in him. A face comes toward us down the street. Do we raise our eyes or do we keep them lowered, passing by in silence? Somebody says something about somebody else, and what he says happens to be not only cruel but also funny, and everybody laughs. Do we laugh too, or do we speak the truth? When a friend has hurt us, do we take pleasure in hating him, because hate has its pleasures as well as love, or do we try to build back some flimsy little bridge? Sometimes when we are alone, thoughts come swarming into our heads like bees—some of them destructive, ugly, self-defeating thoughts, some of them creative and glad. Which thoughts do we choose to think then, as much as we have the choice? Will we be brave today or a coward today? Not in some big way probably but in some little foolish way, yet brave still. Will we be honest today or a liar? Just some little pint-sized honesty, but honest still. Will we be a friend or cold as ice today? All the absurd little meetings, decisions, inner skirmishes that go to make up our days. It all adds up to very little, and yet it all adds up to very much. Our days are full of nonsense, and yet not, because it is precisely into the nonsense of our days that God speaks to us words of great significance—not words that are written in the stars but words that are written into the raw stuff and nonsense of our days, which are not nonsense just because God speaks into the midst of them. And the words that he says, to each of us differently, are be brave…be merciful…feed my lambs…press on toward the goal.

ON THE A TRAIN There were no seats to be had on the A train last night, but I had a good grip on the pole at the end of one of the seats and I was reading the beauty column of the Journal-American, which the man next to me was holding up in front of him. All of a sudden I felt a tap on my arm, and I looked down and there was a man beginning to stand up from the seat where he was sitting. "Would you like to sit down?" he said. Well, I said the first thing that came into my head, I was so surprised and pleased to be offered a seat in the subway. "Oh, thank you very much," I said, "but I am getting out at the next station." He sat back and that was that, but I felt all set up and I thought what a nice man he must be and I wondered what his wife was like and I thought how lucky she was to have such a polite husband, and then all of a sudden I realized that I wasn't getting out at the next station at all but the one after that, and I felt perfectly terrible. I decided to get out at the next station anyway, but then I thought, If I get out at the next station and wait around for the next train I'll miss my bus and they only go every hour and that will be silly. So I decided to brazen it out as best I could, and when the train was slowing up at the next station I stared at the man until I caught his eye and then I said, "I just remembered this isn't my station after all." Then I thought he would think I was asking him to stand up and give me his seat, so I said, "But I still don't want to sit down, because I'm getting off at the next station." I showed him by my expression that I thought it was all rather funny, and he smiled, more or less, and nodded, and lifted his hat and put it back on his head again and looked away. He was one of those small, rather glum or sad men who always look off into the distance after they have finished what they are saying, when they speak. I felt quite proud of my strong-mindedness at not getting off the train and missing my bus simply because of the fear of a little embarrassment, but just as the train was shutting its doors I peered out and there it was, 168th Street. "Oh dear!" I said. "That was my station and now I have missed the bus!" I was fit to be fled, and I had spoken quite loudly, and I felt extremely foolish, and I looked down, and the man who had offered me his seat was partly looking at me, and I said, "Now, isn't that silly? That was my station. A Hundred and Sixty-eighth Street is where I'm supposed to get off." I couldn't help laughing, it was all so awful, and he looked away, and the train fidgeted along to the next station, and I got off as quickly as I possibly could and tore over to the downtown platform and got a local to 168th, but of course I had missed my bus by a minute, or maybe two minutes. I felt very much at a loose end wandering around 168th Street, and I finally went into a rudely appointed but friendly bar and had a martini, warm but very soothing, which cost me only fifty cents. While I was sipping it, trying to make it last to exactly the moment that would get me a good place in the bus queue without having to stand too long in the cold, I wondered what I should have done about that man in the subway. After all, if I had taken his seat I probably would have got out at 168th Street, which would have meant that I would hardly have been sitting down before I would have been getting up again, and that would have seemed odd. And rather grasping of me. And he wouldn't have got his seat back, because some other grasping person would have slipped into it ahead of him when I got up. He seemed a retiring sort of man, not pushy at all. I hesitate to think of how he must have regretted offering me his seat. Sometimes it is very hard to know the right thing to do.