Fools Think They Are Wise Quotes

The fool doth think he is wise, but the wise man knows himself to be a fool.

If you can keep your head when all about you Are losing theirs and blaming it on you, If you can trust yourself when all men doubt you, But make allowance for their doubting too; If you can wait and not be tired by waiting, Or being lied about, don't deal in lies, Or being hated, don't give way to hating, And yet don't look too good, nor talk too wise If you can dream - and not make dreams your master; If you can think - and not make thoughts your aim; If you can meet with Triumph and Disaster And treat those two impostors just the same; If you can bear to hear the truth you've spoken Twisted by knaves to make a trap for fools, Or watch the things you gave your life to, broken, And stoop and build 'em up with worn-out tools If you can make one heap of all your winnings And risk it on one turn of pitch-and-toss, And lose, and start again at your beginnings And never breathe a word about your loss; If you can force your heart and nerve and sinew To serve your turn long after they are gone, And so hold on when there is nothing in you Except the will which says to them: 'Hold on!' If you can talk with crowds and keep your virtue, Or walk with Kings - nor lose the common touch, If neither foes nor loving friends can hurt you, If all men count with you, but none too much; If you can fill the unforgiving minute With sixty seconds' worth of distance run, Yours is the Earth and everything that's in it, And - which is more - you'll be a Man, my son!

Even a fool recognizes that there is great sadness in a bucket of tears. But only a wise man thinks to conserve water and use that bucket to wash his car.

Anaïs, I don't know how to tell you what I feel. I live in perpetual expectancy. You come and the time slips away in a dream. It is only when you go that I realize completely your presence. And then it is too late. You numb me. [...] This is a little drunken, Anaïs. I am saying to myself "here is the first woman with whom I can be absolutely sincere." I remember your saying - "you could fool me, I wouldn't know it." When I walk along the boulevards and think of that. I can't fool you - and yet I would like to. I mean that I can never be absolutely loyal - it's not in me. I love women, or life, too much - which it is, I don't know. But laugh, Anaïs, I love to hear you laugh. You are the only woman who has a sense of gaiety, a wise tolerance - no more, you seem to urge me to betray you. I love you for that. [...] I don't know what to expect of you, but it is something in the way of a miracle. I am going to demand everything of you - even the impossible, because you encourage it. You are really strong. I even like your deceit, your treachery. It seems aristocratic to me.

I am blind and limited. I would be a fool think myself wise. And so, not knowing what the universe means, I can only try to be responsible with the knowledge, the strength, and the time given to me. I must be true to my heart.

The fool who knows his folly Becomes wise by that fact. But the fool who thinks he's wise - He's called 'a fool' indeed!

You're wrong," Lord Dudley said. "You've always been a fool." "The fool thinks he is wise," G retorted. "But the wise man knows himself to be a fool.

Know then thyself, presume not God to scan, The proper study of mankind is Man. Placed on this isthmus of a middle state, A being darkly wise and rudely great: With too much knowledge for the Sceptic side, With too much weakness for the Stoic's pride, He hangs between, in doubt to act or rest; In doubt to deem himself a God or Beast; In doubt his mind or body to prefer; Born but to die, and reas'ning but to err; Alike in ignorance, his reason such, Whether he thinks too little or too much; Chaos of thought and passion, all confused; Still by himself abused or disabused; Created half to rise, and half to fall; Great lord of all things, yet a prey to all; Sole judge of truth, in endless error hurl'd; The glory, jest, and riddle of the world! Go, wondrous creature! mount where science guides, Go, measure earth, weigh air, and state the tides; Instruct the planets in what orbs to run, Correct old time, and regulate the sun; Go, soar with Plato to th’ empyreal sphere, To the first good, first perfect, and first fair; Or tread the mazy round his followers trod, And quitting sense call imitating God; As Eastern priests in giddy circles run, And turn their heads to imitate the sun. Go, teach Eternal Wisdom how to rule— Then drop into thyself, and be a fool!

Your body is yours to protect and to enjoy.” She raises both eyebrows at me meaningfully. “Whoever you should choose to partake in that enjoyment, that is your choice, and choose wisely. Every man that ever got to touch me was afforded an honor. A privilege.” Stormy waves her hand over me. “All this? It’s a privilege to worship at this temple, do you understand my meaning? Not just any young fool can approach the throne. Remember my words, Lara Jean. You decide who, how far, and how often, if ever.” “I had no idea you were such a feminist,” I say. “Feminist?” Stormy makes a disgusted sound in her throat. “I’m no feminist. Really, Lara Jean!” “Stormy, don’t get worked up about it. All it means is that you believe men and women are equal, and should have equal rights.” “I don’t think any man is my equal. Women are far superior, and don’t you forget it. Don’t forget any of the things I just told you.

Mankind is made of two kinds of people: wise people who know they're fools, and fools who think they are wise.

He could remember all about it now; the pitiful figure he must have cut; the absurd way in which he had gone and done the very thing he had so often agreed with himself in thinking would be the most foolish thing in the world; and had met with exactly the consequences which, in these wise moods, he had always foretold were certain to follow, if he ever did make such a fool of himself.

Nothing complements a fast mind better than a slow tongue. And nothing aggravates a slow mind better than a fast tongue.

A story is like a nut. A fool will swallow it whole and choke. A fool will throw it away, think it of little worth. But a wise woman finds a way to crack the shell and eat the meant inside.

The Stoic Sage, or wise man, needs nothing but uses everything well; the fool believes himself to “need” countless things, but he uses them all badly.

How much worse to think yourself wise, and still be as ignorant as one who knew themselves a fool?

We think our fathers fools, so wise we grow. Our wiser sons, no doubt will think us so.

I am just another blind man. I do not get the whole picture of what transpires in all places. I am blind and limited. I would be a fool to think myself wise. And so, not knowing what the universe means, I can only try to be responsible with the knowledge, the strength, and the time given to me.

Among wise men there is no place at all left for hatred. For no one except the greatest of fools would hate good men. And there is no reason at all for hating the bad. For just as weakness is a disease of the body, so wickedness is a disease of the mind. And if this is so, since we think of people who are sick in body as deserving sympathy rather than hatred, much more so do they deserve pity rather than blame who suffer an evil more severe than any physical illness.

Among other possibilities, money was invented to make it possible for a foolish man to control wise men; a weak man, strong men; a child, old men; an ignorant man, knowledgeable men; and for a dwarf to control giants.

Pray all you want - heaven can't hear you. It's not going to stop the winter because you are cold, and it's not going to make the earth smaller because you don't want to walk so far. You pray for rain and it rains, but your prayer has nothing to do with it. Sometimes you don't pray and it rains anyway. What do you say then? If you act wisely, good things tend to happen. Act like fool and bad things tend to happen. Don't thank or curse heaven - it's just the natural result of your own actions. If you want to have a better life, educate yourself and think carefully about the consequences of your actions.

The only thing worse than a fool is a fool who thinks himself wise.

She has enough men fawning over her," I said. "They come and go like . . ." I strained to think of an analogy and failed. "I’d rather be her friend." "You would rather be close to her heart," Wilem said without any particular inflection. "You would rather be joyfully held in the circle of her arms. But you fear she will reject you. You fear she would laugh and you would look the fool." Wilem shrugged easily. "You are hardly the first to feel this way. There is no shame in it." That struck uncomfortably close to the mark, and for a long moment I couldn’t think of anything to say in reply. "I hope," I admitted quietly. "But I don’t want to assume. I’ve seen what happens to the men that assume too much and cling to her.

Wise men think all they say, fools say all they think.

Only the foolish would think that wisdom is something to keep locked in a drawer. Only the fearful would feel empowerment is something best kept to oneself, or the few, and not shared with all.

Being rich or famous is the only profound thing that some people have ever said.

Only the man who thinks himself a fool is as wise as he thinks.

The fool doth think he is wise, yet it is the wise man that knows himself to be the fool As You Like It, Act 5, Scene 1

A story is like a nut,” Vashet said. “A fool will swallow it whole and choke. A fool will throw it away, thinking it of little worth.” She smiled. “But a wise woman finds a way to crack the shell and eat the meat inside.

In the Russian Orthodox Church there is the concept of the Holy Fool. It means someone who is a fool to the ways of the world, but wise to the ways of God. I think that Ted, from the moment he saw the baby, knew that he could not possibly be the father. ...Perhaps he saw in that moment that if he so much as questioned the baby's fatherhood, it would mean humiliation for the child and might jeopardize his entire future. ...Perhaps he understood that he could not reasonably expect an independent and energetic spirit like Winnie to find him sexually exciting and fulfilling. ...And so he decided upon the most unexpected, and yet the simplest course of all. He chose to be such a Fool that he couldn't see the obvious.

Being divorced does not necessarily make one’s advice on marriage useless … or useful.

Let people doubt your sanity. Let them think you’re nuts. Be the mad scientist, the wise fool, the adventure addict who makes others question there own aliveness.

A fool thinks himself to be wise, but a wise man knows himself to be a fool.

A pipe gives a wise man time to think and a fool something to stick in his mouth.

Cleo's motto seemed to be: Life's tough and that's okay, because life is also fantastic. Love it, live it - but don't be fooled into thinking it's not harsh sometimes. Those who've survived periods of bleakness are often better at savoring good times and wise enough to understand that good times are actually GREAT.

...that in former ages they had been as wise as they are in this present, nay, wiser; for, said they, many in this age do think their forefathers have been fools, by which they prove themselves to be such.

Let me advise you, then, to form the habit of taking some of your solitude with you into society, to learn to be to some extent alone even though you are in company; not to say at once what you think, and, on the other hand, not to attach too precise a meaning to what others say; rather, not to expect much of them, either morally or intellectually, and to strengthen yourself in the feeling of indifference to their opinion, which is the surest way of always practicing a praiseworthy toleration. If you do that, you will not live so much with other people, though you may appear to move amongst them: your relation to them will be of a purely objective character. This precaution will keep you from too close contact with society, and therefore secure you against being contaminated or even outraged by it.[1] Society is in this respect like a fire—the wise man warming himself at a proper distance from it; not coming too close, like the fool, who, on getting scorched, runs away and shivers in solitude, loud in his complaint that the fire burns. [Footnote

He stands apart with Patroclus, his beloved through all eternity, and Patroclus - who loves Achilles but not as much as he is loved - waits for Achilles to move. His deference to Achilles is different from that of others, They honour and respect him, keep a wise distance, because Achilles was better than the rest. Better at being human. Fighting, singing, speaking, raging (oh, he is good at that still). Killing. But Patroclus alone is humbled by Achilles' love. Only a fool thinks that to be more loved than loving gives you power. Only a fool vaunts it and displays his own littleness by bragging to his friends and making capricious demands of his lover. Patroclus isn't a fool. He knows that he is less than Achilles even in this. Humbled by the intensity of Achilles' love he loves him back with all his large, though lesser, heart.

What a fabulous kingdom the mind is, and you the emperor of all of it. You can bed the duke's wife and have the duke strangled in your mind. A crippled man can think himself a dancer, and an idiot can fool himself wise. The day a magicker peeks into the thoughts of commoners for some thin-skinned duke or king will be a bad day. Those with callused hands will rise on that day, for a man will only toil in a mine so long as he can dream of sunny fields, and he'll only kneel for a tyrant if he can secretly cut that tyrant's throat in the close theater of his bowed head.

When you find human society disagreeable and feel yourself justified in flying to solitude, you can be so constituted as to be unable to bear the depression of it for any length of time, which will probably be the case if you are young. Let me advise you, then, to form the habit of taking some of your solitude with you into society, to learn to be to some extent alone even though you are in company; not to say at once what you think, and, on the other hand, not to attach too precise a meaning to what others say; rather, not to expect much of them, either morally or intellectually, and to strengthen yourself in the feeling of indifference to their opinion, which is the surest way of always practicing a praiseworthy toleration. If you do that, you will not live so much with other people, though you may appear to move amongst them: your relation to them will be of a purely objective character. This precaution will keep you from too close contact with society, and therefore secure you against being contaminated or even outraged by it. Society is in this respect like a fire—the wise man warming himself at a proper distance from it; not coming too close, like the fool, who, on getting scorched, runs away and shivers in solitude, loud in his complaint that the fire burns.

What do you think, you Higher Men? Am I a prophet? A dreamer? A drunkard? An interpreter of dreams? A midnight bell? A drop of dew? An odour and scent of eternity? Do you not hear it? Do you not smell it? My world has just become perfect, midnight is also noonday, pain is also joy, a curse is also a blessing, the night is also a sun – be gone, or you will learn: a wise man is also a fool. Did you ever say Yes to one joy? O my friends, then you said Yes to all woe as well. All things are chained and entwined together, all things are in love; if ever you wanted one moment twice, if ever you said: ‘You please me, happiness, instant, moment!’ then you wanted everything to return! you wanted everything anew, everything eternal, everything chained, entwined together, everything in love, O that is how you loved the world, you everlasting men, loved it eternally and for all time: and you say even to woe:’ Go, but return!’ For all joy wants -eternity!

In the words of Publilius Syrus: A wise man will be master of his mind, A fool will be its slave.

Whoever among you thinks himself wise must become a fool to be truly wise

A fool thinks he is always right, a wise person always doubts himself.

Every fool has an idea how to change the world. Wise people think about how to improve the world around them.

You're wrong," Lord Dudley said. "You've always been a fool." "The fool thinks he is wise," G retorted. "But the wise man knows himself to be a fool." That was a great line, he thought. He tried to remember where he'd stashed the quill and paper.

Go back to Socrates: "Know thyself." For Socrates, there are only two kinds of people: the wise, who know they are fools; and fools, who think they are wise. Similarly, for Christ and all the prophets, there are only two kinds of people: saints, who know they are sinners; and sinners, who think they are saints. Which are you?

The hoodlum-occultist is “sociopathic” enough to, see through the conventional charade, the social mythology of his species. “They’re all sheep,” he thinks. “Marks. Suckers. Waiting to be fleeced.” He has enough contact with some more-or-less genuine occult tradition to know a few of the gimmicks by which “social consciousness,” normally conditioned consciousness, can be suspended. He is thus able to utilize mental brutality in place of the simple physical brutality of the ordinary hooligan. He is quite powerless against those who realize that he is actually a stupid liar. He is stupid because spending your life terrorizing and exploiting your inferiors is a dumb and boring existence for anyone with more than five billion brain cells. Can you imagine Beethoven ignoring the heavenly choirs his right lobe could hear just to pound on the wall and annoy the neighbors? Gödel pushing aside his sublime mathematics to go out and cheat at cards? Van Gogh deserting his easel to scrawl nasty caricatures in the men’s toilet? Mental evil is always the stupidest evil because the mind itself is not a weapon but a potential paradise. Every kind of malice is a stupidity, but occult malice is stupidest of all. To the extent that the mindwarper is not 100 percent charlatan through-and-through (and most of them are), to the extent that he has picked up some real occult lore somewhere, his use of it for malicious purposes is like using Shakespeare’s sonnets for toilet tissue or picking up a Picasso miniature to drive nails. Everybody who has advanced beyond the barbarian stage of evolution can see how pre-human such acts are, except the person doing them. Genuine occult initiation confers “the philosopher’s stone,” “the gold of the wise” and “the elixir of life,” all of which are metaphors for the capacity to greet life with the bravery and love and gusto that it deserves. By throwing this away to indulge in spite, malice and the small pleasure of bullying the credulous, the mindwarper proves himself a fool and a dolt. And the psychic terrorist, besides being a jerk, is always a liar and a fraud. Healing is easier (and more fun) than cursing, to begin with, and cursing usually backfires or misfires. The mindwarper doesn’t want you to know that. He wants you to think he’s omnipotent.

People persuade themselves they deserve easy lives, that being human makes us somehow exempt from pain. The theory works fine until we face the inevitable challenges. Our conditioning of denial in no way equips us to deal with the difficult times that not one of us escapes. Cleo's motto seemed to be: Life's tough and that's okay, because life is also fantastic. Love it, live it - but don't be fooled into thinking it's not harsh sometimes. Those who've survived periods of bleakness are often better at savoring good times and wise enough to understand that good times are actually great.

Fooled by racist ideas, I did not fully realize that the only thing wrong with Black people is that we think something is wrong with Black people. I did not fully realize that the only thing extraordinary about White people is that they think something is extraordinary about White people. There are lazy, hardworking, wise, unwise, harmless, and harmful individuals of every race, but no racial group is better or worse than another racial group in any way.

The true goal of life for Stoics isn’t to acquire as many external advantages as possible but to use whatever befalls us wisely, whether it be sickness or health, wealth or poverty, friends or enemies. The Stoic Sage, or wise man, needs nothing but uses everything well; the fool believes himself to “need” countless things, but he uses them all badly.

Most fools think he is the wisest person but the most wise person thinks he is a fool.

Isn't it strange how wise counsel can cool the hottest head? He made sense but my heart screamed protest.

Rationality attracts conscientious humans, whereas mysticism attracts fools.

A wise man will be master of his mind, A fool will be its slave.

Hive Queen: They never know anything. They don't have enough years in their little lives to come to an understanding of anything at all. And yet they think they understand. From earliest childhood, they delude themselves into thinking they comprehend the world, while all that's really going on is that they've got some primitive assumptions and prejudices. As they get older they learn a more elevated vocabulary in which to express their mindless pseudo- knowledge and bully other people into accepting their prejudices as if they were truth, but it all amounts to the same thing. Individually, human beings are all dolts. Pequenino: While collectively... Hive Queen: Collectively, they're a collection of dolts. But in all their scurrying around and pretending to be wise, throwing out idiotic half-understood theories about this and that, one or two of them will come up with some idea that is just a little bit closer to the truth than what was already known. And in a sort of fumbling trial and error, about half the time the truth actually rises to the top and becomes accepted by people who still don't understand it, who simply adopt it as a new prejudice to be trusted blindly until the next dolt accidentally comes up with an improvement.> Pequenino: So you're saying that no one is ever individually intelligent, and groups are even stupider than individuals-- and yet by keeping so many fools engaged in pretending to be intelligent, they still come up with some of the same results that an intelligent species would come up with. Hive Queen: Exactly.

The are two kinds of people in this modern society. First and the majority are those fools who think they are wise, and second are the few wise individuals who know that they are fools.

Only fools think that they alone Are wise, and hear no other point of view. À wise man is never ashamed to learn, To listen, and bend when the time is right. When a flood sweeps through a forest, the trees That bend survive, keep every leaf intact; The ones that don't snap off and are swept away. A wise man knows when to slacken sail; À fool refuses and overturns his ship.

is it possible to love a human being? of course, especially if you don’t know them too well. I like to watch them through my window, walking down the street. Stirkoff, you’re a coward. of course, sir. what is your definition of a coward? a man who would think twice before fighting a lion with his bare hands. and what is your definition of a brave man? a man who doesn’t know what a lion is. every man knows what a lion is. every man assumes that he does. and what is your definition of a fool? a man who doesn’t realize that Time, Structure and Flesh are being mostly wasted. who then is a wise man? there aren’t any wise men, sir. then there can’t be any fools. if there isn’t any night there can’t be any day; if there isn’t any white there can’t be any black. I’m sorry, sir. I thought that everything was what it was, not depending on something else

Sometimes, it is wise to let the liar think that you believe their lie. Because it allows you to make your next move in peace. So you thereby pretend you’re a fool to fool the fool who’s trying to fool you.

Each had taken up the truths they had trained themselves to see, drinking anger and hate or loneliness and despair as eagerly as the summer-parched prairie drank the rain. I ain’t fool enough to think I’m wise, exactly, but I have learned one scrap of wisdom, at least: whatever a body expects their life to be, that’s what they’ll make of it in the end.

It is ignorance that is at times incomprehensible to the wise; for instance, he may not see 'the positive person' or 'the negative person' in such a black and white way as many people do. A wise man may not understand it because, as a catalyst of wisdom, but not always wise in his own eyes, even he can learn from and give back to fools. To think that an individual has absolutely nothing to offer to the table is counter-intuitively what the wise man considers to be 'the ignorance of hopelessness'.

If I look way back to the beginning of ‘whatever this is’ that I’m stuck in the middle of, I suddenly realize that ‘whatever this is’ got started by ‘whatever it is’ that I was doing. And I can be utterly confident in the fact that ‘whatever it is’ that I was doing, it wasn’t thinking.

Socrates: “Know thyself.” For Socrates, there are only two kinds of people: the wise, who know they are fools; and fools, who think they are wise. Similarly, for Christ and all the prophets, there are only two kinds of people: saints, who know they are sinners; and sinners, who think they are saints.

Why, thou sayest well. I do now remember a saying, 'The fool doth think he is wise, but the wise man knows himself to be a fool.' The heathen philosopher, when he had a desire to eat a grape, would open his lips when he put it into his mouth; meaning thereby that grapes were made to eat and lips to open.

In life, the wise make their own heaven while the fool complains of hell, but I think both are inevitable, and both are temporary. Heaven is not some place for your future spirit to rest. It is finding happiness in your current state. And likewise, there are no locks on the gates of hell; it is only suffering and only for a time.

It is better to be wise for one day than to be intelligent for a thousand. It is better to know yourself than to understand your enemies. It is better to find yourself than to find a thousand pots of gold. It is better to rule your mind than to rule the world. It is better to fight for justice than to give into tyranny. It is better to live in a pure mind than to reside in a darkened soul. It is better to be remembered as a coward than as a fool. It is better to study yourself than to examine your enemies. It is better to teach young children than to instruct old fools. It is better to strengthen your weaknesses than to celebrate your strengths. It is better to fight your fears than to harbour your anxieties. It is better to win hearts than to ruin souls. It is better to think your highest than to act your lowest. It is better to learn from fools than to ignore the wise. It is better to learn from your mistakes than to celebrate your success. It is better to think for yourself than to allow intellectuals to think for you. It is better to be wise and poor than to be rich and ignorant.  It is better to learn from children than to teach the wise. It is better to learn truth from your enemies than lies from your friends. It is better to be ostracized for who you are than to be embraced for who you are not. It is better to be hated for your virtues than to be loved for your vices. It is better to learn from the wise than to teach the foolish. It is better to discover your weaknesses than to glorify your strengths. It is better to heal yourself than to harm your enemies. It is better to love your enemies than to harm your friends. It is better to help the weak than to conquer the strong.

You are always afraid that somebody may think you a fool. You are afraid that if others think you to be a fool, you will start suspecting it. If so many people think you a fool your self-confidence will be lost. And if everybody goes on repeating that you are a fool, sooner or later you will come to believe it. Only a wise man cannot be deceived, he can appear as a fool. Have you observed yourself? You are always trying to exhibit your wisdom, always in search of a victim to whom you can show your knowledge, just searching, hunting for somebody weaker than you – then you will jump in and you will show your wisdom. A wise man need not be an exhibitionist. Whatsoever is, is. He is not aware of it, he is not in any hurry to show it. If you want to find it, you will have to make efforts. If you have to know whether he is gentle or not, that is going to be your discovery.

A wise man is the master of his own mind” “A fool is a slave to his” - Publilius Syrus

Only the fool thinks himself an expert in everything. The wise man admits his limitations and endeavors to know more.

Three blind men were shown an elephant. They touched it with their hands to determine what the creature was. The first man felt the trunk, and claimed the elephant was like a snake. The second man touched its leg and claimed the elephant was like a tree. The third man touched its tail, and claimed that the elephant was like a slender rope.” I nodded. “Oh, I get it. All of them were right. All of them were wrong. They couldn't get the whole picture.” Shiro nodded. “Precisely. I am just another blind man. I do not get the whole picture of what transpires in all places. I am blind and limited. I would be a fool to think myself wise. And so, not knowing what the universe means, I can only try to be responsible with the knowledge, the strength, and the time given to me. I must be true to my heart.

Proverbs 13:15-16 15 A person with good sense is respected;        a treacherous person is headed for destruction.[*] 16 Wise people think before they act;        fools don’t—and even brag about their foolishness.

Stoicism is about developing the tools to deal as effectively as humanly possible with the ensuing conflicts, does not demand perfection, and does not provide specific answers: those are for fools (Epictetus’s word) who think the world is black and white, good versus evil, where it is always possible to clearly tell the good guys from the bad guys. That is not the world we live in, and to pretend otherwise is more than a bit dangerous and not at all wise.

If you could design a new structure for Camp Half-Blood what would it be? Annabeth: I’m glad you asked. We seriously need a temple. Here we are, children of the Greek gods, and we don’t even have a monument to our parents. I’d put it on the hill just south of Half-Blood Hill, and I’d design it so that every morning the rising sun would shine through its windows and make a different god’s emblem on the floor: like one day an eagle, the next an owl. It would have statues for all the gods, of course, and golden braziers for burnt offerings. I’d design it with perfect acoustics, like Carnegie Hall, so we could have lyre and reed pipe concerts there. I could go on and on, but you probably get the idea. Chiron says we’d have to sell four million truckloads of strawberries to pay for a project like that, but I think it would be worth it. Aside from your mom, who do you think is the wisest god or goddess on the Olympian Council? Annabeth: Wow, let me think . . . um. The thing is, the Olympians aren’t exactly known for wisdom, and I mean that with the greatest possible respect. Zeus is wise in his own way. I mean he’s kept the family together for four thousand years, and that’s not easy. Hermes is clever. He even fooled Apollo once by stealing his cattle, and Apollo is no slouch. I’ve always admired Artemis, too. She doesn’t compromise her beliefs. She just does her own thing and doesn’t spend a lot of time arguing with the other gods on the council. She spends more time in the mortal world than most gods, too, so she understands what’s going on. She doesn’t understand guys, though. I guess nobody’s perfect. Of all your Camp Half-Blood friends, who would you most like to have with you in battle? Annabeth: Oh, Percy. No contest. I mean, sure he can be annoying, but he’s dependable. He’s brave and he’s a good fighter. Normally, as long as I’m telling him what to do, he wins in a fight. You’ve been known to call Percy “Seaweed Brain” from time to time. What’s his most annoying quality? Annabeth: Well, I don’t call him that because he’s so bright, do I? I mean he’s not dumb. He’s actually pretty intelligent, but he acts so dumb sometimes. I wonder if he does it just to annoy me. The guy has a lot going for him. He’s courageous. He’s got a sense of humor. He’s good-looking, but don’t you dare tell him I said that. Where was I? Oh yeah, so he’s got a lot going for him, but he’s so . . . obtuse. That’s the word. I mean he doesn’t see really obvious stuff, like the way people feel, even when you’re giving him hints, and being totally blatant. What? No, I’m not talking about anyone or anything in particular! I’m just making a general statement. Why does everyone always think . . . agh! Forget it. Interview with GROVER UNDERWOOD, Satyr What’s your favorite song to play on the reed pipes?

Poirot looked at me meditatively. “You have an extraordinary effect on me, Hastings. You have so strongly the flair in the wrong direction that I am almost tempted to go by it! You are that wholly admirable type of man, honest, credulous, honourable, who is invariably taken in by any scoundrel. You are the type of man who invests in doubtful oil fields, and non-existent gold mines. From hundreds like you, the swindler makes his daily bread. Ah, well—I shall study this Commander Challenger. You have awakened my doubts.” “My dear Poirot,” I cried, angrily. “You are perfectly absurd. A man who has knocked about the world like I have—” “Never learns,” said Poirot, sadly. “It is amazing—but there it is.” “Do you suppose I’d have made a success of my ranch out in the Argentine if I were the kind of credulous fool you make out?” “Do not enrage yourself, mon ami. You have made a great success of it—you and your wife.” “Bella,” I said, “always goes by my judgement.” “She is as wise as she is charming,” said Poirot. “Let us not quarrel my friend. See, there ahead of us, it says Mott’s Garage. That, I think, is the garage mentioned by Mademoiselle Buckley. A few inquiries will soon give us the truth of that little matter.

Disillusioned words like bullets bark As human gods aim for their marks Made everything from toy guns that sparks To flesh-colored Christs that glow in the dark It's easy to see without looking too far That not much Is really sacred. While preachers preach of evil fates Teachers teach that knowledge waits Can lead to hundred-dollar plates Goodness hides behind its gates But even the President of the United States Sometimes must have To stand naked. An' though the rules of the road have been lodged It's only people's games that you got to dodge And it's alright, Ma, I can make it. Advertising signs that con you Into thinking you're the one That can do what's never been done That can win what's never been won Meantime life outside goes on All around you. Although the masters make the rules For the wise men and the fools I got nothing, Ma, to live up to. For them that must obey authority That they do not respect in any degree Who despite their jobs, their destinies Speak jealously of them that are free Cultivate their flowers to be Nothing more than something They invest in. While some on principles baptized To strict party platforms ties Social clubs in drag disguise Outsiders they can freely criticize Tell nothing except who to idolize And then say God Bless him. While one who sings with his tongue on fire Gargles in the rat race choir Bent out of shape from society's pliers Cares not to come up any higher But rather get you down in the hole That he's in. Old lady judges, watch people in pairs Limited in sex, they dare To push fake morals, insult and stare While money doesn't talk, it swears Obscenity, who really cares Propaganda, all is phony. While them that defend what they cannot see With a killer's pride, security It blows the minds most bitterly For them that think death's honesty Won't fall upon them naturally Life sometimes Must get lonely. And if my thought-dreams could been seen They'd probably put my head in a guillotine But it's alright, Ma, it's life, and life only.

Then I’ll play the happy fool and get laugh lines on my face. I’d rather overload my liver with wine than starve my heart by denying myself fun. Why should any living man sit still like a statue? Why should he sleep when he’s awake? Why should he get ulcers from being crabby all the time? I love you, and I’m telling you this because I care about you, Antonio—there are men who always look serious. Their faces never move or show any expression, like stagnant ponds covered with scum. They’re silent and stern, and they think they’re wise and deep, important and respectable. When they talk, they think everybody else should keep quiet, and that even dogs should stop barking. I know a lot of men like that, Antonio. The only reason they’re considered wise is because they don’t say anything. I’m sure if they ever opened their mouths, everyone would see what fools they are. I’ll talk to you more about this some other time. In the meantime, cheer up. Don’t go around looking so glum. That’s my opinion, but what do I know? I’m a fool.

Blasphemy is just the fanatic's name for criticism. Charb writes wisely: 'A believer can blaspheme only to the extent that the idea of blasphemy holds any meaning to him. A non-believer, no matter how hard he tries, 'cannot' blaspheme. God is sacred only to those who believe in him. If you wish to insult or offend God, you have to be sure that he exists. The strategy used by minority group activists masquerading as anti-racists is to pass off blasphemy as Islamophobia and Islamophobia as racism.' The crucial distinction we must defend is between acts of imagination and acts of violence....Faith is not the enemy. Fanaticism is the enemy. It always is. But only a fool would deny that faith has been the seedbed of fanaticism in mankind's long and sorry struggle for the light. As much as at times we need to seek "solidarity" among unlike groups, we also need to "desolidarize," to "unsolidarize"—to put the people we know before the abstract categories we imagine. Come to think of it, making people, with all their flaws, fully visible while leaving generalized types alone is exactly what the caricaturist has always done for us. It's his special form of bravery.

If you ever get married again, don't tell your husband anything. Do you hear me?' 'Why?' said Mary Jane. 'Because I say so, that's why,' said Eloise. 'They wanna think you spent your whole life vomiting every time a boy came near you. I'm not kidding, either. Oh, you can tell them stuff. But never honestly. I mean never honestly. If you tell 'em you once knew a handsome boy, you gotta say in the same breath he was too handsome. And if you tell 'em you knew a witty boy, you gotta tell 'em he was kind of a smart aleck, though, or a wise guy. If you don't, they hit you over the head with the poor boy every time they get a chance.' Eloise paused to drink from her glass and to think. 'Oh,' she said, 'they'll listen very maturely and all that. They'll even look intelligent as hell. But don't let it fool you. Believe me. You'll go through hell if you ever give 'em any credit for intelligence. Take my word.

Parents no longer walk beside their children. Instead, children walk beside other children and surrogates. Somehow, it seems acceptable to us that thirteen-year-olds influence thirteen-year-olds. In fact, we often ask them to! As a result, we have a generation of youth who are not being directed by mature adults but by themselves and the prevailing youth culture. The rising generations are being left to themselves. This is sinful behavior as Proverbs 13:20 says, “He who walks with wise men will be wise, but the companion of fools will be destroyed.” Sadly, we now live in a culture that thinks it is good for fools to walk with fools.

That reminded him of how thrifty she was, and he promptly decided-at least for the moment-that her thriftiness was one of her most endearingly amusing qualities. “What are you thinking about?” she asked. He tipped his chin down so that he could better see her and brushed a stray lock of golden hair off her cheek. “I was thinking how wise I must be to have known within minutes of meeting you that you were wonderful.” She chuckled, thinking his words were teasing flattery. “How soon did my qualities become apparent?” “I’d say,” he thoughtfully replied, “I knew it when you took sympathy on Galileo.” She’d expected him to say something about her looks, not her conversation or her mind. “Truly?” she asked with unhidden pleasure. He nodded, but he was studying her reaction with curiosity. “What did you think I was going to say?” Her slim shoulders lifted in an embarrassed shrug. “I thought you would say it was my face you noticed first. People have the most extraordinary reaction to my face,” she explained with a disgusted sigh. “I can’t imagine why,” he said, grinning down at what was, in his opinion-in anyone’s opinion-a heartbreakingly beautiful face belonging to a young woman who was sprawled across his chest looking like an innocent golden goddess. “I think it’s my eyes. They’re an odd color.” “I see that now,” he teased, then he said more solemnly, “but as it happens it was not your face which I found so beguiling when we met in the garden, because,” he added when she looked unconvinced, “I couldn’t see it.” “Of course you could. I could see yours well enough, even though night had fallen.” “Yes, but I was standing near a torch lamp, while you perversely remained in the shadows. I could tell that yours was a very nice face, with the requisite features in the right places, and I could also tell that your other-feminine assets-were definitely in all the right places, but that was all I could see. And then later that night I looked up and saw you walking down the staircase. I was so surprised, it took a considerable amount of will to keep from dropping the glass I was holding.” Her happy laughter drifted around the room and reminded him of music. “Elizabeth,” he said dryly, “I am not such a fool that I would have let a beautiful face alone drive me to madness, or to asking you to marry me, or even to extremes of sexual desire.” She saw that he was perfectly serious, and she sobered, “Thank you,” she said quietly. “That is the nicest compliment you could have paid me, my lord.” “Don’t call me ‘my lord,’” he told her with a mixture of gentleness and gravity, “unless you mean it. I dislike having you address me that way if it’s merely a reference to my title.” Elizabeth snuggled her cheek against his hard chest and quietly replied, “As you wish. My lord.” Ian couldn’t help it. He rolled her onto her back and devoured her with his mouth, claimed her with his hands and then his body.

It's a fine day for a prayer. But then, most days are.' 'That's what you were doing? Praying?' At his nod, I asked, 'For what do you petition the gods?' He raised his brows. 'Petition?' 'Isn't that what prayer is? Begging the gods to give you what you want?' He laughed, his voice deep as a booming wind, but kinder. 'I suppose that is how some men pray. Not I. Not anymore.' 'What do you mean?' 'Oh, I think that children pray so, to find a lost doll or that Father will bring home a good haul of fish, or that no one will discover a forgotten chore. Children think they know what is best for themselves, and do not fear to ask the divine for it. But I have been a man for many years, and I should be shamed if I did not know better by now.' I eased my back into a more comfortable position against the railing. I suppose if you are used to the swaying of a ship, it might be restful. My muscles constantly fought against it, and I was beginning to ache in every limb. 'So. How does a man pray, then?' He looked on me with amusement, then levered himself down to sit beside me. 'Don't you know? How do you pray, then?' 'I don't.' And then I rethought, and laughed aloud. 'Unless I'm terrified. Then I suppose I pray as a child does. 'Get me out of this, and I'll never be so stupid again. Just let me live.' He laughed with me. 'Well, it looks as if, so far, your prayers have been granted. And have you kept your promise to the divine?' I shook my head, smiling ruefully. 'I'm afraid not. I just find a new direction to be foolish in.' 'Exactly. So do we all. Hence, I've learned I am not wise enough to ask the divine for anything.' 'So. How do you pray then, if you are not asking for something?' 'Ah. Well, prayer for me is more listening than asking. And, after all these years, I find I have but one prayer left. It has taken me a lifetime to find my prayer, and I think it is the same one that all men find, if they but ponder on it longer enough.

Thank you,” I managed to say. Replying with a nod, he approached my horse. “Here, let me help you—” I slipped down myself before he could lend a hand, keeping the fur hide in my possession. “I’m not suddenly incapable because I wear a dress, Thaddeus.” “I wasn’t suggesting...” Wisely, he let the issue drop. Lifting an arm, he offered it to me. That’s when I noticed my sword in sheath belted to his waist. “That’s mine!” I declared, reaching for the hilt. Thaddeus managed a quick side-step. He hardened his jaw at my look of incredulity. I would only wait momentarily for an explanation. “I know the sword is yours, Catherine, everyone knows that. But you’re too beautiful tonight to ruin that radiant look with an ugly, leather belt strapped about you.” I was starting to think the man was using compliments as a weapon to defend himself against me. It did work to temper my anger somewhat. “I brought the sword as a cautionary act, just in case those nasty werewolves show up. Seeing how I’ll be standing beside you all evening, the blade will be at your disposal if needed.” I accepted his reasoning and stood down. “Besides,” Thaddeus added, apparently feeling safe, “what’s yours is mine now anyway.” I glared at the fool. “That works both ways, you know.” He rolled his eyes and shrugged. “If it must.” Again, he offered me his arm which I grudgingly accepted.

Hush, Sonia! I am not laughing. I know myself that it was the devil leading me. Hush, Sonia, hush!” he repeated with gloomy insistence. “I know it all, I have thought it all over and over and whispered it all over to myself, lying there in the dark.… I've argued it all over with myself, every point of it, and I know it all, all! And how sick, how sick I was then of going over it all! I kept wanting to forget it and make a new beginning, Sonia, and leave off thinking. And you don’t suppose that I went into it headlong like a fool? I went into it like a wise man, and that was just my destruction. And you mustn't suppose that I didn't know, for instance, that if I began to question myself whether I had the right to gain power—I certainly hadn't the right—or that if I asked myself whether a human being is a louse it proved that it wasn't so for me, though it might be for a man who would go straight to his goal without asking questions.… If I worried myself all those days, wondering whether Napoleon would have done it or not, I felt clearly of course that I wasn't Napoleon. I had to endure all the agony of that battle of ideas, Sonia, and I longed to throw it off: I wanted to murder without casuistry, to murder for my own sake, for myself alone! I didn't want to lie about it even to myself. It wasn't to help my mother I did the murder—that’s nonsense—I didn't do the murder to gain wealth and power and to become a benefactor of mankind. Nonsense! I simply did it; I did the murder for myself, for myself alone, and whether I became a benefactor to others, or spent my life like a spider, catching men in my web and sucking the life out of men, I couldn't have cared at that moment.… And it was not the money I wanted, Sonia, when I did it. It was not so much the money I wanted, but something else.… I know it all now.… Understand me! Perhaps I should never have committed a murder again. I wanted to find out something else; it was something else led me on. I wanted to find out then and quickly whether I was a louse like everybody else or a man. Whether I can step over barriers or not, whether I dare stoop to pick up or not, whether I am a trembling creature or whether I have the right …” “To kill? Have the right to kill?” Sonia clasped her hands. “Ach, Sonia!” he cried irritably and seemed about to make some retort, but was contemptuously silent. “Don’t interrupt me, Sonia. I want to prove one thing only, that the devil led me on then and he has shown me since that I had not the right to take that path, because I am just such a louse as all the rest. He was mocking me and here I've come to you now! Welcome your guest! If I were not a louse, should I have come to you? Listen: when I went then to the old woman’s I only went to try. … You may be sure of that!” “And you murdered her!” “But how did I murder her? Is that how men do murders? Do men go to commit a murder as I went then? I will tell you some day how I went! Did I murder the old woman? I murdered myself, not her! I crushed myself once for all, for ever.… But it was the devil that killed that old woman, not I. Enough, enough, Sonia, enough! Let me be!” he cried in a sudden spasm of agony, “let me be!

You've given me everything I need of you-thanks to you I have all my heart desires, all I thought I might never have. All I need for a wonderful, fulfilling future. And I nearly lost it all." She held his gaze but was wise enough not to interrupt. If she had... He drew breath and forged on, "Nearly dying clarified things. When you stand on the border between life and death, the truly important things are easy to discern. One of the things I saw and finally understood was that only fools and cowards leave the truth of love unsaid. Only the weak leave love unacknowledged." Holding her gaze, all but lost in the shimmery blue of her eyes, he raised her hand to his lips, gently kissed. "So, my darling Heather, even though you already know it, let me put the truth-my truth-into words. I love you. With all my heart, to the depths of my soul. And I will love you forever, until the day I die." Her smile lit his world. "Just as well." Happiness shone in her eyes. She pressed his fingers. "Because I plan to be with you, by your side, every day for the rest of your life, and in spirit far beyond. I'm yours for all eternity." Smiling, he closed his hand about hers. "Mine to protect for our eternity." Yes. Neither said the word, yet the sense of it vibrated in the air all around them. A high-pitched giggle broke the spell, had them both looking along the path. TO Lucilla and Marcus, who slipped out from behind a raised bed and raced toward them. Reaching them, laughing with delight, the pair whooped and circled. Heather glanced to left and right, trying to keep the twins in sight, uncertain of what had them so excited. So exhilarated. Almost as if they were reacting to the emotions coursing through her, and presumably Breckenridge. Her husband-to-be. "You're getting married!" Lucilla crowed. Catching Lucilla's eyes as the pair slowed their circling dance, Heather nodded. "Yes, we are. And I rather think you two will have to come down in London to be flower girl and page boy." Absolute delight broke across Lucilla's face. She looked at her brother. "See? I told you-the Lady never makes a mistake, and if you do what shetells you, you get a reward." "I suppose." Marcus looked up at Breckenridge. "London will be fun." He switched his gaze to Lucilla. "Come on! Let's go and tell Mama and Papa.

THE THEOPHANY, TECCAM writes of secrets, calling them painful treasures of the mind. He explains that what most people think of as secrets are really nothing of the sort. Mysteries, for example, are not secrets. Neither are little-known facts or forgotten truths. A secret, Teccam explains, is true knowledge actively concealed. Philosophers have quibbled over his definition for centuries. They point out the logical problems with it, the loopholes, the exceptions. But in all this time none of them has managed to come up with a better definition. That, perhaps, tells us more than all the quibbling combined. In a later chapter, less argued over and less well-known, Teccam explains that there are two types of secrets. There are secrets of the mouth and secrets of the heart. Most secrets are secrets of the mouth. Gossip shared and small scandals whispered. These secrets long to be let loose upon the world. A secret of the mouth is like a stone in your boot. At first you’re barely aware of it. Then it grows irritating, then intolerable. Secrets of the mouth grow larger the longer you keep them, swelling until they press against your lips. They fight to be let free. Secrets of the heart are different. They are private and painful, and we want nothing more than to hide them from the world. They do not swell and press against the mouth. They live in the heart, and the longer they are kept, the heavier they become. Teccam claims it is better to have a mouthful of poison than a secret of the heart. Any fool will spit out poison, he says, but we hoard these painful treasures. We swallow hard against them every day, forcing them deep inside us. There they sit, growing heavier, festering. Given enough time, they cannot help but crush the heart that holds them. Modern philosophers scorn Teccam, but they are vultures picking at the bones of a giant. Quibble all you like, Teccam understood the shape of the world.

Only for a person who is living with duality there is good and bad karma. For a person who is thinking in terms of transcending life and death, good karma is as useless as bad. To him, karma is just karma; any classification does not matter. All karma is bad for a spiritual person. Good or bad, it’s bad for him. For that person who wants to transcend duality, become one with existence, there is no good and bad. All karma is a barrier, a burden for him. He wants to drop all burdens. It’s not like, “If you give me gold, I’m willing to carry even one hundred kilos, but if you give me one hundred kilos of garbage, I will not carry it.” That’s not the attitude. For a seeker it is, “I want to drop the load.” Whether it’s gold or garbage, both are heavy, but the other fools think carrying gold is great. Do you understand the difference, Nicholas? A man, who has become wise enough, sees that whether he carries gold or garbage, it is anyway burdensome. The other man is thinking gold will be better than garbage because right now he’s carrying garbage.

In common parlance, “fool” and “sage” appear to be opposites, one connoting ignorance and the other wisdom. At their depths, however, both exhibit a nonattachment to form or outcome. The Sacred Fool acts from what often seems to be innocence, insanity, or lampoonery but is no less wise for it. We think of a Sage, in contrast, as strictly sober; but because she doesn’t strive and doesn’t seek positions of elected or hired leadership, the true Sage has neither investment in sobriety nor compulsion to comply with rules. The Sacred Fool dimension of our own psyches merges the innocence of the child and the wisdom of the elder. Both draw on the capacity to perceive simply and purely, to be fully present to the moment and to all things existing and happening within it. The Sacred Fool — in others or in ourselves — helps us grasp the big picture by poking fun at himself (and, in so doing, at all of us) or by making fun of us directly. He also might respond to our solemn questions and conceptions with perspectives that reject or reframe our most cherished assumptions.

Yes, I replied, and he will be a good man (which is my answer to your question); for he is good who has a good soul. But the cunning and suspicious nature of which we spoke,—he who has committed many crimes, and fancies himself to be a master in wickedness, when he is amongst his fellows, is wonderful in the precautions which he takes, because he judges of them by himself: but when he gets into the company of men of virtue, who have the experience of age, he appears to be a fool again, owing to his unseasonable suspicions; he cannot recognise an honest man, because he has no pattern of honesty in himself; at the same time, as the bad are more numerous than the good, and he meets with them oftener, he thinks himself, and is by others thought to be, rather wise than foolish. Most true, he said. Then the good and wise judge whom we are seeking is not this man, but the other; for vice cannot know virtue too, but a virtuous nature, educated by time, will acquire a knowledge both of virtue and vice: the virtuous, and not the vicious, man has wisdom—in my opinion. And in mine also. This

When you find human society disagreeable and feel yourself justified in flying to solitude, you can be so constituted as to be unable to bear the depression of it for any length of time, which will probably be the case if you are young. Let me advise you, then, to form the habit of taking some of your solitude with you into society, to learn to be to some extent alone even though you are in company; not to say at once what you think, and, on the other hand, not to attach too precise a meaning to what others say; rather, not to expect much of them, either morally or intellectually, and to strengthen yourself in the feeling of indifference to their opinion, which is the surest way of always practicing a praiseworthy toleration. If you do that, you will not live so much with other people, though you may appear to move amongst them: your relation to them will be of a purely objective character. This precaution will keep you from too close contact with society, and therefore secure you against being contaminated or even outraged by it. Society is in this respect like a fire — the wise man warming himself at a proper distance from it; not coming too close, like the fool, who, on getting scorched, runs away and shivers in solitude, loud in his complaint that the fire burns.

A Jewish proverb says, “The wise does at once what the fool does at last.” Too often, we wait for the “perfect moment” to initiate with others. It has been my experience that the perfect moment never arrives. Initiating a conversation with someone often feels awkward. Offering help to someone means risking rejection. Giving to others can lead to misunderstanding. You won’t feel ready or comfortable in those moments. You just have to learn to get past those feelings of awkwardness or insecurity. As former first lady Eleanor Roosevelt said, “We must do that which we think we cannot.” The people who connect with others are the ones who go ahead and do what the rest of us never quite got around to.

The usual notion of prayer is so absurd. How can those who know nothing about it, who pray little or not at all, dare speak so frivolously of prayer? A Carthusian, a Trappist will work for years to make of himself a man of prayer, and then any fool who comes along sets himself up as judge of this lifelong effort. If it were really what they suppose, a kind of chatter, the dialogue of a madman with his shadow, or even less—a vain and superstitious sort of petition to be given the good things of this world, how could innumerable people find until their dying day, I won't even say such great 'comfort'—since they put no faith in the solace of the senses—but sheer, robust, vigorous, abundant joy in prayer? Oh, of course—suggestion, say the scientists. Certainly they can never have known old monks, wise, shrewd, unerring in judgement, and yet aglow with passionate insight, so very tender in their humanity. What miracle enables these semi-lunatics, these prisoners of their own dreams, these sleepwalkers, apparently to enter more deeply each day into the pain of others? An odd sort of dream, an unusual opiate which, far from turning him back into himself and isolating him from his fellows, unites the individual with mankind in the spirit of universal charity! This seems a very daring comparison. I apologise for having advanced it, yet perhaps it might satisfy many people who find it hard to think for themselves, unless the thought has first been jolted by some unexpected, surprising image. Could a sane man set himself up as a judge of music because he has sometimes touched a keyboard with the tips of his fingers? And surely if a Bach fugue, a Beethoven symphony leave him cold, if he has to content himself with watching on the face of another listener the reflected pleasure of supreme, inaccessible delight, such a man has only himself to blame. But alas! We take the psychiatrists' word for it. The unanimous testimony of saints is held as of little or no account. They may all affirm that this kind of deepening of the spirit is unlike any other experience, that instead of showing us more and more of our own complexity it ends in sudden total illumination, opening out upon azure light—they can be dismissed with a few shrugs. Yet when has any man of prayer told us that prayer had failed him?

People just want to feel full. Hunger, though, is eternal. On this score, what advantage do the wise have over fools? What advantage comes from knowing how to get ahead? It’s better to learn how to be content with what’s right in front of your eyes than to perpetually stoke your cravings with plans and fantasies. Nothing’s more futile than daydreams. Wishing things were different can’t change the fact that things happen as they must. Wishing for a different world can’t change the fact that God knew from the start how everything would end. It’s useless to argue with God about your fate. God’s plans are unfathomable. The more time you spend propping up your fantasies with fancy words and careful arguments, the less you’ll actually accomplish. What made you think more words would help? Words can’t fix this! You can barely tie your shoes, why would you think that you—you of all people!—would be the one who finally, actually, understood the world and knew what was best in life? No. Life is short. Wisdom is rare. The future is obscure.

ONCE, a youth went to see a wise man, and said to him: “I have come seeking advice, for I am tormented by feelings of worthlessness and no longer wish to live. Everyone tells me that I am a failure and a fool. I beg you, Master, help me!” The wise man glanced at the youth, and answered hurriedly: “Forgive me, but I am very busy right now and cannot help you. There is one urgent matter in particular which I need to attend to...”—and here he stopped, for a moment, thinking, then added: “But if you agree to help me, I will happily return the favor.” “Of...of course, Master!” muttered the youth, noting bitterly that yet again his concerns had been dismissed as unimportant. “Good,” said the wise man, and took off a small ring with a beautiful gem from his finger. “Take my horse and go to the market square! I urgently need to sell this ring in order to pay off a debt. Try to get a decent price for it, and do not settle for anything less than one gold coin! Go right now, and come back as quick as you can!” The youth took the ring and galloped off. When he arrived at the market square, he showed it to the various traders, who at first examined it with close interest. But no sooner had they heard that it would sell only in exchange for gold than they completely lost interest. Some of the traders laughed openly at the boy; others simply turned away. Only one aged merchant was decent enough to explain to him that a gold coin was too high a price to pay for such a ring, and that he was more likely to be offered only copper, or at best, possibly silver. When he heard these words, the youth became very upset, for he remembered the old man’s instruction not to accept anything less than gold. Having already gone through the whole market looking for a buyer among hundreds of people, he saddled the horse and set off. Feeling thoroughly depressed by his failure, he returned to see the wise man. “Master, I was unable to carry out your request,” he said. “At best I would have been able to get a couple of silver coins, but you told me not to agree to anything less than gold! But they told me that this ring is not worth that much.” “That’s a very important point, my boy!” the wise man responded. “Before trying to sell a ring, it would not be a bad idea to establish how valuable it really is! And who can do that better than a jeweler? Ride over to him and find out what his price is. Only do not sell it to him, regardless of what he offers you! Instead, come back to me straightaway.” The young man once more leapt up on to the horse and set off to see the jeweler. The latter examined the ring through a magnifying glass for a long time, then weighed it on a set of tiny scales. Finally, he turned to the youth and said: “Tell your master that right now I cannot give him more than 58 gold coins for it. But if he gives me some time, I will buy the ring for 70.” “70 gold coins?!” exclaimed the youth. He laughed, thanked the jeweler and rushed back at full speed to the wise man. When the latter heard the story from the now animated youth, he told him: “Remember, my boy, that you are like this ring. Precious, and unique! And only a real expert can appreciate your true value. So why are you wasting your time wandering through the market and heeding the opinion of any old fool?

It was a wise policy in that false prophet, Alexander, who though now forgotten, was once so famous, to lay the first scene of his impostures in Paphlagonia, where, as Lucian tells us, the people were extremely ignorant and stupid, and ready to swallow even the grossest delusion. People at a distance, who are weak enough to think the matter at all worth enquiry, have no opportunity of receiving better information. The stories come magnified to them by a hundred circumstances. Fools are industrious in propagating the imposture; while the wise and learned are contented, in general, to deride its absurdity, without informing themselves of the particular facts, by which it may be distinctly refuted. And thus the impostor above mentioned was enabled to proceed, from his ignorant Paphlagonians, to the enlisting of votaries, even among the Grecian philosophers, and men of the most eminent rank and distinction in Rome; nay, could engage the attention of that sage emperor Marcus Aurelius; so far as to make him trust the success of a military expedition to his delusive prophecies. 23 The advantages are so great, of starting an imposture among an ignorant people, that, even though the delusion should be too gross to impose on the generality of them (which, though seldom, is sometimes the case) it has a much better chance for succeeding in remote countries, than if the first scene had been laid in a city renowned for arts and knowledge. The most ignorant and barbarous of these barbarians carry the report abroad. None of their countrymen have a large correspondence, or sufficient credit and authority to contradict and beat down the delusion. Men’s inclination to the marvellous has full opportunity to display itself. And thus a story, which is universally exploded in the place where it was first started, shall pass for certain at a thousand miles distance. But had Alexander fixed his residence at Athens, the philosophers of that renowned mart of learning had immediately spread, throughout the whole Roman empire, their sense of the matter; which, being supported by so great authority, and displayed by all the force of reason and eloquence, had entirely opened the eyes of mankind. It is true; Lucian, passing by chance through Paphlagonia, had an opportunity of performing this good office. But, though much to be wished, it does not always happen, that every Alexander meets with a Lucian, ready to expose and detect his impostures.

No one pours liquid into a cracked and broken vase which can hold nothing. Your heart is divided into as many pieces representing the cares you hold: each care is a broken piece; and do you think that God will pour his grace into such a useless vessel? Ask the wise man, who says: “The heart of a fool is like a broken vessel, and not all wisdom shall it hold.” [47]   God instills this devout and very sweet wisdom of which we speak into the hearts of the righteous, the golden vessels and cups from which he drinks our good desires, symbolized by the goblets from which King Solomon drank which were all gold. A golden vase cannot easily be broken, neither can the heart of the just be divided between different interests without urgent necessity. However, the hearts of unreflecting men are like the ill-baked clay vessels which David was given in the desert when persecuted by Absalom.[48] This clay vessel is broken because the man's exterior and worldly actions are not referred to God nor performed purely for his sake, but some are done to please men, others by the inspiration of the devil, others for pleasure or vainglory, so that his heart being divided, cannot retain the grace of devotion or the sweetness of the heavenly liquor.

The secret—to being you, to being Happy?” “Just keep on smiling. Even when you’re sad. Keep on smiling.” Not the most profound advice, admittedly. But Happy is wise, for only a fool or a philosopher would make sweeping generalizations about the nature of happiness. I am no philosopher, so here goes: Money matters, but less than we think and not in the way that we think. Family is important. So are friends. Envy is toxic. So is excessive thinking. Beaches are optional. Trust is not. Neither is gratitude. To venture any further, though, is to enter treacherous waters. A slippery seal, happiness is. On the road, I encountered bushels of inconsistencies. The Swiss are uptight and happy. The Thais are laid-back and happy. Icelanders find joy in their binge drinking, Moldovans only misery. Maybe an Indian mind can digest these contradictions, but mine can’t. Exasperated, I call one of the leading happiness researchers, John Helliwell. Perhaps he has some answers. “It’s simple,” he says. “There’s more than one path to happiness.” Of course. How could I have missed it? Tolstoy turned on his head. All miserable countries are alike; happy ones are happy in their own ways. It’s worth considering carbon. We wouldn’t be here without it. Carbon is the basis of all life, happy and otherwise. Carbon is also a chameleon atom. Assemble it one way—in tight, interlocking rows—and you have a diamond. Assemble it another way—a disorganized jumble—and you have a handful of soot. The arranging makes all the difference. Places are the same. It’s not the elements that matter so much as how they’re arranged and in which proportions. Arrange them one way, and you have Switzerland. Arrange them another way, and you have Moldova. Getting the balance right is important. Qatar has too much money and not enough culture. It has no way of absorbing all that cash. And then there is Iceland: a country that has no right to be happy yet is. Iceland gets the balance right. A small country but a cosmopolitan one. Dark and light. Efficient and laid-back. American gumption married to European social responsibility. A perfect, happy arrangement. The glue that holds the entire enterprise together is culture. It makes all the difference. I have some nagging doubts about my journey. I didn’t make it everywhere. Yet my doubts extend beyond matters of itinerary. I wonder if happiness is really the highest good, as Aristotle believed. Maybe Guru-ji, Sri Sri Ravi Shankar, is right. Maybe love is more important than happiness. Certainly, there are times when happiness seems beside the point. Ask a single, working mother if she is happy, and she’s likely to reply, “You’re not asking the right question.” Yes, we want to be happy but for the right reasons, and,

IF— If you can keep your head when all about you Are losing theirs and blaming it on you, If you can trust yourself when all men doubt you, But make allowance for their doubting too; If you can wait and not be tired by waiting, Or being lied about, don’t deal in lies, Or being hated, don’t give way to hating, And yet don’t look too good, nor talk too wise: If you can dream—and not make dreams your master; If you can think—and not make thoughts your aim; If you can meet with Triumph and Disaster And treat those two impostors just the same; If you can bear to hear the truth you’ve spoken Twisted by knaves to make a trap for fools, Or watch the things you gave your life to, broken, And stoop and build ’em up with worn-out tools: If you can make one heap of all your winnings And risk it on one turn of pitch-and-toss, And lose, and start again at your beginnings And never breathe a word about your loss; If you can force your heart and nerve and sinew To serve your turn long after they are gone, And so hold on when there is nothing in you Except the Will which says to them: “Hold on!” If you can talk with crowds and keep your virtue, Or walk with Kings—nor lose the common touch, If neither foes nor loving friends can hurt you, If all men count with you, but none too much; If you can fill the unforgiving minute With sixty seconds’ worth of distance run, Yours is the Earth and everything that’s in it, And—which is more—you’ll be a Man, my son! —

In this world, a subordinate owes fealty principally to his immediate boss. This means that a subordinate must not overcommit his boss, lest his boss “get on the hook” for promises that cannot be kept. He must keep his boss from making mistakes, particularly public ones; he must keep his boss informed, lest his boss get “blindsided.” If one has a mistake-prone boss, there is, of course, always the temptation to let him make a fool of himself, but the wise subordinate knows that this carries two dangers—he himself may get done in by his boss’s errors, and, perhaps more important, other managers will view with the gravest sus- picion a subordinate who withholds crucial information from his boss even if they think the boss is a nincompoop. A subordinate must also not circumvent his boss nor ever give the appearance of doing so. He must never contradict his boss’s judgment in public. To violate the last admonition is thought to constitute a kind of death wish in business, and one who does so should practice what one executive calls “flexibility drills,” an exercise “where you put your head between your legs and kiss your ass good-bye.” The subordinate must extend to the boss a certain ritual deference. For instance, he must follow the boss’s lead in conversation, must not speak out of turn at meetings, must laugh at his boss’s jokes while not making jokes of his own that upstage his boss, must not rib the boss for his foibles. The shrewd subordinate learns to efface himself, so that his boss’s face might shine more clearly.

It is foolish to be in thrall to fame and fortune, engaged in painful striving all your life with never a moment of peace and tranquillity. Great wealth will drive you to neglect your own well-being in pursuit of it. It is asking for harm and tempting trouble. Though you leave behind at your death a mountain of gold high enough to prop up the North Star itself, it will only cause problems for those who come after you. Nor is there any point in all those pleasures that delight the eyes of fools. Big carriages, fat horses, glittering gold and jewels – any man of sensibility would view such things as gross stupidity. Toss your gold away in the mountains; hurl your jewels into the deep. Only a complete fool is led astray by avarice. Everyone would like to leave their name unburied for posterity – but the high-born and exalted are not necessarily fine people, surely. A dull, stupid person can be born into a good house, attain high status thanks to opportunity and live in the height of luxury, while many wonderfully wise and saintly men choose to remain in lowly positions, and end their days without ever having met with good fortune. A fierce craving for high status and position is next in folly to the lust for fortune. We long to leave a name for our exceptional wisdom and sensibility – but when you really think about it, desire for a good reputation is merely revelling in the praise of others. Neither those who praise us nor those who denigrate will remain in the world for long, and others who hear their opinions will be gone in short order as well. Just who should we feel ashamed before, then? Whose is the recognition we should crave? Fame in fact attracts abuse and slander. No, there is nothing to be gained from leaving a lasting name. The lust for fame is the third folly. Let me now say a few words, however, to those who dedicate themselves to the search for knowledge and the desire for understanding. Knowledge leads to deception; talent and ability only serve to increase earthly desires. Knowledge acquired by listening to others or through study is not true knowledge. So what then should we call knowledge? Right and wrong are simply part of a single continuum. What should we call good? One who is truly wise has no knowledge or virtue, nor honour nor fame. Who then will know of him, and speak of him to others? This is not because he hides his virtue and pretends foolishness – he is beyond all distinctions such as wise and foolish, gain and loss. I have been speaking of what it is to cling to one’s delusions and seek after fame and fortune. All things of this phenomenal world are mere illusion. They are worth neither discussing nor desiring.

Put crudely, external things do have some value, but they’re not worth getting upset over—it’s a different kind of value. One way Stoics explained this was by saying that if we could put virtue on one side of a set of scales, it wouldn’t matter how many gold coins or other indifferent things piled up on the opposing side—it should never tip the balance. Nevertheless, some external things are preferable to others, and wisdom consists precisely in our ability to make these sorts of value judgments. Life is preferable to death, wealth is preferable to poverty, health is preferable to sickness, friends are preferable to enemies, and so on. As Socrates had put it earlier, such external advantages in life are good only if we use them wisely. However, if something can be used for either good or evil, it cannot truly be good in itself, so it should be classed as “indifferent” or neutral. The Stoics would say that things like health, wealth, and reputation are, at most, advantages or opportunities rather than being good in themselves. Social, material, and physical advantages actually give foolish individuals more opportunity to do harm to themselves and others. Look at lottery winners. Those who squander their sudden wealth often end up more miserable than they could have imagined. When handled badly, external advantages like wealth do more harm than good. The Stoics would go further: the wise and good man may flourish even when faced with sickness, poverty, and enemies. The true goal of life for Stoics isn’t to acquire as many external advantages as possible but to use whatever befalls us wisely, whether it be sickness or health, wealth or poverty, friends or enemies. The Stoic Sage, or wise man, needs nothing but uses everything well; the fool believes himself to “need” countless things, but he uses them all badly. Most important of all, the pursuit of these preferred indifferent things must never be done at the expense of virtue. For instance, wisdom may tell us that wealth is generally preferable to debt, but valuing money more highly than justice is a vice. In order to explain the supreme value placed on wisdom and virtue, the Stoics compared reason, our “ruling faculty,” to a king in relation to his court. Everyone in court is situated somewhere or other on the hierarchy of importance. However, the king is uniquely important because he’s the one who assigns everyone else at court a role in the hierarchy. As mentioned earlier, the Stoics call reason, the king in this metaphor, our “ruling faculty” (hegemonikon). It’s human nature to desire certain things in life, such as sex and food. Reason allows us to step back and question whether what we desire is actually going to be good for us or not. Wisdom itself is uniquely valuable because it allows us to judge the value of external things—it’s the source of everything else’s value. How therefore does it profit a man, the Stoics might say, if he gains the whole world but loses his wisdom and virtue?