Fundamental Life Quotes

Love is blind, they say; sex is impervious to reason and mocks the power of all philosophers. But, in fact, a person's sexual choice is the result and sum of their fundamental convictions. Tell me what a person finds sexually attractive and I will tell you their entire philosophy of life. Show me the person they sleep with and I will tell you their valuation of themselves. No matter what corruption they're taught about the virtue of selflessness, sex is the most profoundly selfish of all acts, an act which they cannot perform for any motive but their own enjoyment - just try to think of performing it in a spirit of selfless charity! - an act which is not possible in self-abasement, only in self-exultation, only on the confidence of being desired and being worthy of desire. It is an act that forces them to stand naked in spirit, as well as in body, and accept their real ego as their standard of value. They will always be attracted to the person who reflects their deepest vision of themselves, the person whose surrender permits them to experience - or to fake - a sense of self-esteem .. Love is our response to our highest values - and can be nothing else.

You do not become good by trying to be good, but by finding the goodness that is already within you, and allowing that goodness to emerge. But it can only emerge if something fundamental changes in your state of consciousness.

Oh please," said Zacharias Smith, rolling his eyes and folding his arms. "I don't think Expelliarmus is exactly going to help us against You-Know-Who, do you?" "I've used it against him," Harry said quietly. "It saved my life last June.

I existed before I received this body. I am the external and fundamental life energy of the universe.

There is but one truly serious philosophical problem and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy. All the rest — whether or not the world has three dimensions, whether the mind has nine or twelve categories — comes afterwards. These are games; one must first answer.

I am passionate about everything in my life--first and foremost, passionate about ideas. And that's a dangerous person to be in this society, not just because I'm a woman, but because it's such a fundamentally anti-intellectual, anti-critical thinking society. --bell hooks

There is a desire within each of us, in the deep center of ourselves that we call our heart. We were born with it, it is never completely satisfied, and it never dies. We are often unaware of it, but it is always awake. It is the Human desire for Love. Every person in this Earth yearns to love, to be loved, to know love. Our true identity, our reason for being is to be found in this desire. Love is the "why" of life, why we are functioning at all. I am convinced it is the fundamental energy of the human spirit. the fuel on which we run, the wellspring of our vitality. And grace, which is the flowing, creative activity, of love itself, is what makes all goodness possible. Love should come first, it should be the beginning of, and the reason for everything.

Many abused children cling to the hope that growing up will bring escape and freedom. But the personality formed in the environment of coercive control is not well adapted to adult life. The survivor is left with fundamental problems in basic trust, autonomy, and initiative. She approaches the task of early adulthood――establishing independence and intimacy――burdened by major impairments in self-care, in cognition and in memory, in identity, and in the capacity to form stable relationships. She is still a prisoner of her childhood; attempting to create a new life, she reencounters the trauma.

We try to preserve life, even when we know it has no chance of enduring its body. We feed it, keep it comfortable, bathe it, medicate it, caress it, even sing to it. We tend to these basic functions not because we are brave or selfless but because, like breath, it is the most fundamental act of our species: to sustain the body until time leaves it behind.

The axiom of equality states that x always equals x: it assumes that if you have a conceptual thing named x, that it must always be equivalent to itself, that it has a uniqueness about it, that it is in possession of something so irreducible that we must assume it is absolutely, unchangeably equivalent to itself for all time, that its very elementalness can never be altered. But it is impossible to prove. Always, absolutes, nevers: these are the words, as much as numbers, that make up the world of mathematics. Not everyone liked the axiom of equality––Dr. Li had once called it coy and twee, a fan dance of an axiom––but he had always appreciated how elusive it was, how the beauty of the equation itself would always be frustrated by the attempts to prove it. It was the kind of axiom that could drive you mad, that could consume you, that could easily become an entire life. But now he knows for certain how true the axiom is, because he himself––his very life––has proven it. The person I was will always be the person I am, he realizes. The context may have changed: he may be in this apartment, and he may have a job that he enjoys and that pays him well, and he may have parents and friends he loves. He may be respected; in court, he may even be feared. But fundamentally, he is the same person, a person who inspires disgust, a person meant to be hated.

Our duty is wakefulness, the fundamental condition of life itself. The unseen, the unheard, the untouchable is what weaves the fabric of our see-able universe together.

Redemption, n. Deliverance of sinners from the penalty of their sin through their murder of the deity against whom they sinned. The doctrine of Redemption is the fundamental mystery of our holy religions, and whoso believeth in it shall not perish, but have everlasting life in which to try to understand it.

In the end, people don't view their life as merely the average of all its moments—which, after all, is mostly nothing much plus some sleep. For human beings, life is meaningful because it is a story. A story has a sense of a whole, and its arc is determined by the significant moments, the ones where something happens. Measurements of people's minute-by-minute levels of pleasure and pain miss this fundamental aspect of human existence. A seemingly happy life maybe empty. A seemingly difficult life may be devoted to a great cause. We have purposes larger than ourselves.

We tend to think of the erotic as an easy, tantalizing sexual arousal. I speak of the erotic as the deepest life force, a force which moves us toward living in a fundamental way.

It's embarrassing that we all just walk through life blindly accepting that scrambled eggs are fundamentally associated with mornings.

The country is in deep trouble. We've forgotten that a rich life consists fundamentally of serving others, trying to leave the world a little better than you found it. We need the courage to question the powers that be, the courage to be impatient with evil and patient with people, the courage to fight for social justice. In many instances we will be stepping out on nothing, and just hoping to land on something. But that's the struggle. To live is to wrestle with despair, yet never allow despair to have the last word.

Christianity was from the beginning, essentially and fundamentally, life's nausea and disgust with life, merely concealed behind, masked by, dressed up as, faith in "another" or "better" life.

Hindsight, I think, is a useless tool. We, each of us, are at a place in our lives because of innumerable circumstances, and we, each of us, have a responsibility (if we do not like where we are) to move along life's road, to find a better path if this one does not suit, or to walk happily along this one if it is indeed our life's way. Changing even the bad things that have gone before would fundamentally change who we are, and whether or not that would be a good thing, I believe, it is impossible to predict. So I take my past experiences... and try to regret nothing. -Drizzt Do'urden

If there's a child on the south side of Chicago who can't read, that matters to me, even if it's not my child. If there's a senior citizen somewhere who can't pay for their prescription, who has to choose between medicine and the rent, that makes my life poorer - even if it's not my grandparent. If there's an Arab-American or Mexican-American family being rounded up by John Ashcroft without benefit of an attorney or due process, I know that that threatens my civil liberties. And I don't have to be a woman to be concerned that the Supreme Court is trying to take away a woman's right, because I know that my rights are next. It is that fundamental belief - I am my brother’s keeper, I am my sister’s keeper - that makes this country work.

The knowledge that the atoms that comprise life on earth - the atoms that make up the human body, are traceable to the crucibles that cooked light elements into heavy elements in their core under extreme temperatures and pressures. These stars- the high mass ones among them- went unstable in their later years- they collapsed and then exploded- scattering their enriched guts across the galaxy- guts made of carbon, nitrogen, oxygen, and all the fundamental ingredients of life itself. These ingredients become part of gas clouds that condense, collapse, form the next generation of solar systems- stars with orbiting planets. And those planets now have the ingredients for life itself. So that when I look up at the night sky, and I know that yes we are part of this universe, we are in this universe, but perhaps more important than both of those facts is that the universe is in us. When I reflect on that fact, I look up- many people feel small, cause their small and the universe is big. But I feel big because my atoms came from those stars.

Damn it all, you have been given a life on this beautiful planet! Get off your ass and do something!

Q: What is a fundamental mistake of man's? A: To think that he is alive, when he has merely fallen asleep in life's waiting-room.

If the giddiness of life and the pressure of time might make us tumble from our tight line, let us inhale the wisdom of our inspiration and reshape our “inner void” into an “inner space” and refurbish it with the fundamental, vital particles of our everyday experience. ("One drink after work.")

You've recognised a fundamental feature of an addict's life. Maintaining your habit is so important you've no real interest in anything else.

the fundamental rule of life: Things were never so bad that they couldn’t get worse.

If I were really asked to define myself, I wouldn’t start with race; I wouldn’t start with blackness; I wouldn’t start with gender; I wouldn’t start with feminism. I would start with stripping down to what fundamentally informs my life, which is that I’m a seeker on the path. I think of feminism, and I think of anti-racist struggles as part of it. But where I stand spiritually is, steadfastly, on a path about love.

We are fat and sick and dying because we have handed a basic, fundamental and intimate function of life over to corporations. We choose to value our nourishment so little that we entrust it to strangers. This is insanity. Feed yourselves. Feed your loved ones. And for God's sake feed your children.

Anybody who thinks there's nothing wrong with this world needs to have his head examined. Just when things are going all right, without fail someone or something will come along and spoil everything. Somebody should write that down as a fundamental law of the Universe. The principle of perpetual disappointment. If there is a God who created this world, he should scrap it and try again.

You know, if we understand one question rightly, all questions are answered. But we don't know how to ask the right question. To ask the right question demands a great deal of intelligence and sensitivity. Here is a question, a fundamental question: is life a torture? It is, as it is; and man has lived in this torture centuries upon centuries, from ancient history to the present day, in agony, in despair, in sorrow; and he doesn't find a way out of it. Therefore he invents gods, churches, all the rituals, and all that nonsense, or he escapes in different ways. What we are trying to do, during all these discussions and talks here, is to see if we cannot radically bring about a transformation of the mind, not accept things as they are, nor revolt against them. Revolt doesn't answer a thing. You must understand it, go into it, examine it, give your heart and your mind, with everything that you have, to find out a way of living differently. That depends on you, and not on someone else, because in this there is no teacher, no pupil; there is no leader; there is no guru; there is no Master, no Saviour. You yourself are the teacher and the pupil; you are the Master; you are the guru; you are the leader; you are everything. And to understand is to transform what is. I think that will be enough, won't it?

These are all direct quotes, except every time they use a curse word, I'm going to use the name of a famous American poet: 'You Walt Whitman-ing, Edna St. Vincent Millay! Go Emily Dickinson your mom!' 'Thanks for the advice, you pathetic piece of E.E. Cummings, but I think I'm gonna pass.' 'You Robert Frost-ing Nikki Giovanni! Get a life, nerd. You're a virgin.' 'Hey bro, you need to go outside and get some fresh air into you. Or a girlfriend.' I need to get a girlfriend into me? I think that shows a fundamental lack of comprehension about how babies are made.

Love has no gender - compassion has no religion - character has no race.

Life is mostly an exercise in being something other than what we used to be while remaining fundamentally — and sometimes maddeningly — who we are.

There is but one truly serious philosophical problem, and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy

Luck can be the magic star that makes our day. Nonetheless, we slowly throttle the power of our creativity if we are overly dependent on luck. Being only reliant on chance events to achieve the essential steps of our fundamental goals in life might lead us into complacency or amnesia. (“The infinite Wisdom of Meditation“)

The greatest and most important problems of life are all fundamentally insoluble. They can never be solved but only outgrown.

Deep in the fundamental heart of mind and Universe there is a reason.

I think two of the fundamental facts of being a person are 1. We must go on, and 2. None of us ever walks alone. We may feel alone (in fact, we will feel alone), but even in the crushing grind of isolation, we aren't alone.

As many people are in turmoil, they happen to put many substantial questions. By incessantly asking themselves what it means "to be essential," they start wondering whether "usefulness" has a key function in their life. It is true; many people can only survive through necessary and useful effects. But can we dispel "unusefulness" as worthless? For some, art and play may be “useless” but, yet, are fundamental ways and means for survival. ("Corporeal prison")

That is fundamentally the only courage which is demanded of us: to be brave in the face of the strangest, most singular and most inexplicable things that can befall us

If you awaken from this illusion and you understand that black implies white, self implies other, life implies death (or shall I say death implies life?), you can feel yourself – not as a stranger in the world, not as something here on probation, not as something that has arrived here by fluke - but you can begin to feel your own existence as absolutely fundamental.

and the deepest, most fundamental part of her life involved a love of books. Right now, she wanted nothing more than to shut the rest of the world out, and have nothing to worry about, except the next page of whatever she was reading.

The fundamental human right, the presupposition of every other right, is the right to life itself. This is true of life from the moment of conception until its natural end. Abortion, consequently, cannot be a human right -- it is the very opposite. It is a deep wound in society.

When people say that animal rescuers are crazy, what they really mean is that animal rescuers share a number of fundamental beliefs that makes them easy to marginalize. Among those is the belief that Rene Descartes was a jackass.

...most people in the ancient world, did not make a sharp distinction between myth and reality. The two were intimately tied together in their spiritual experience. That is to say, they were less interested in what actually happened, than in what it meant. It would have been perfectly normal, indeed expected, for a writer in the ancient world, to tell tales of gods and heroes, whose fundamental facts would have been recognized as false, but whose underlying message would have been seen as true.

If your life is Christ, then your death will be only more of Christ, forever. If your life is only Christlessness, then your death will be only more Christlessness, forever. That's not fundamentalism, that's the law of non-contradiction.

The wish of death had been palpably hanging over this otherwise idyllic paradise for a good many years. All business and politics is personal in the Philippines. If it wasn't for the cheap beer and lovely girls one of us would spend an hour in this dump. They [Jehovah's Witnesses] get some kind of frequent flyer points for each person who signs on. I'm not lazy. I'm just motivationally challenged. I'm not fat. I just have lots of stored energy. You don't get it do you? What people think of you matters more than the reality. Marilyn. Despite standing firm at the final hurdle Marilyn was always ready to run the race. After answering the question the woman bent down behind the stand out of sight of all, and crossed herself. It is amazing what you can learn in prison. Merely through casual conversation Rick had acquired the fundamentals of embezzlement, fraud and armed hold up. He wondered at the price of honesty in a grey world whose half tones changed faster than the weather. The banality of truth somehow always surprises the news media before they tart it up. You've ridden jeepneys in peak hour. Where else can you feel up a fourteen-year-old schoolgirl without even trying? [Ralph Winton on the Philippines finer points] Life has no bottom. No matter how bad things are or how far one has sunk things can always get worse. You could call the Oval Office an information rain shadow. In the Philippines, a whole layer of criminals exists who consider that it is their right to rob you unhindered. If you thwart their wicked desires, to their way of thinking you have stolen from them and are evil. There's honest and dishonest corruption in this country. Don't enjoy it too much for it's what we love that usually kills us. The good guys don't always win wars but the winners always make sure that they go down in history as the good guys. The Philippines is like a woman. You love her and hate her at the same time. I never believed in all my born days that ideas of truth and justice were only pretty words to brighten a much darker and more ubiquitous reality. The girl was experiencing the first flushes of love while Rick was at least feeling the methadone equivalent. Although selfishness and greed are more ephemeral than the real values of life their effects on the world often outlive their origins. Miriam's a meteor job. Somewhere out there in space there must be a meteor with her name on it. Tsismis or rumours grow in this land like tropical weeds. Surprises are so common here that nothing is surprising. A crooked leader who can lead is better than a crooked one who can't. Although I always followed the politics of Hitler I emulate the drinking habits of Churchill. It [Australia] is the country that does the least with the most. Rereading the brief lines that told the story in the manner of Fox News reporting the death of a leftist Rick's dark imagination took hold. Didn't your mother ever tell you never to trust a man who doesn't drink? She must have been around twenty years old, was tall for a Filipina and possessed long black hair framing her smooth olive face. This specter of loveliness walked with the assurance of the knowingly beautiful. Her crisp and starched white uniform dazzled in the late-afternoon light and highlighted the natural tan of her skin. Everything about her was in perfect order. In short, she was dressed up like a pox doctor’s clerk. Suddenly, she stopped, turned her head to one side and spat comprehensively into the street. The tiny putrescent puddle contrasted strongly with the studied aplomb of its all-too-recent owner, suggesting all manner of disease and decay.

Principles are fundamental truths that serve as the foundations for behavior that gets you what you want out of life. They can be applied again and again in similar situations to help you achieve your goals.

Veganism is an act of nonviolent defiance. It is our statement that we reject the notion that animals are things and that we regard sentient nonhumans as moral persons with the fundamental moral right not to be treated as the property or resources of humans.

While people argue with one another about the specifics of Freud's work and blame him for the prejudices of his time, they overlook the fundamental truth of his writing, his grand humility: that we frequently do not know our own motivations in life and are prisoners to what we cannot understand. We can recognize only a small fragment of our own, and an even smaller fragment of anyone else's, impetus.

There’s power in the touch of another person’s hand. We acknowledge it in little ways, all the time. There’s a reason human beings shake hands, hold hands, slap hands, bump hands. “It comes from our very earliest memories, when we all come into the world blinded by light and color, deafened by riotous sound, flailing in a suddenly cavernous space without any way of orienting ourselves, shuddering with cold, emptied with hunger, and justifiably frightened and confused. And what changes that first horror, that original state of terror? “The touch of another person’s hands. “Hands that wrap us in warmth, that hold us close. Hands that guide us to shelter, to comfort, to food. Hands that hold and touch and reassure us through our very first crisis, and guide us into our very first shelter from pain. The first thing we ever learn is that the touch of someone else’s hand can ease pain and make things better. “That’s power. That’s power so fundamental that most people never even realize it exists.

Ethics, too, are nothing but reverence for life. This is what gives me the fundamental principle of morality, namely, that good consists in maintaining, promoting, and enhancing life, and that destroying, injuring, and limiting life are evil.

Let the youthful soul look back on life with the question: what have you truly loved up to now, what has elevated your soul, what has mastered it and at the same time delighted it? Place these venerated objects before you in a row, and perhaps they will yield for you, through their nature and their sequence, a law, the fundamental law of your true self. Compare these objects, see how one complements, expands, surpasses, transfigures another, how they form a stepladder upon which you have climbed up to yourself as you are now; for your true nature lies, not hidden deep within you, but immeasurably high above you, or at least above that which you normally take to be yourself.

Most of what she knew, she'd learned from the wild. Nature had nurtured, tutored, and protected her when no one else would. If consequences resulted from her behaving differently then they too were functions of life's fundamental core. Tate's devotion eventually convinced her that human love is more than the bizarre mating competitions of the marsh creatures. But life also taught her than ancient genes for survival still persist in undesirable forms among the twists and turns of man's genetic code. For Kya it was enough to be part of this natural sequence as sure as the tides. Kya was bonded to her planet and its life in a way few people are. Rooted solid in this earth. Born of this mother.

The fundamentalist seeks to bring down a great deal more than buildings. Such people are against, to offer just a brief list, freedom of speech, a multi-party political system, universal adult suffrage, accountable government, Jews, homosexuals, women's rights, pluralism, secularism, short skirts, dancing, beardlessness, evolution theory, sex. There are tyrants, not Muslims. United Nations Secretary-General Kofi Annan has said that we should now define ourselves not only by what we are for but by what we are against. I would reverse that proposition, because in the present instance what we are against is a no brainer. Suicidist assassins ram wide-bodied aircraft into the World Trade Center and Pentagon and kill thousands of people: um, I'm against that. But what are we for? What will we risk our lives to defend? Can we unanimously concur that all the items in the preceding list -- yes, even the short skirts and the dancing -- are worth dying for? The fundamentalist believes that we believe in nothing. In his world-view, he has his absolute certainties, while we are sunk in sybaritic indulgences. To prove him wrong, we must first know that he is wrong. We must agree on what matters: kissing in public places, bacon sandwiches, disagreement, cutting-edge fashion, literature, generosity, water, a more equitable distribution of the world's resources, movies, music, freedom of thought, beauty, love. These will be our weapons. Not by making war but by the unafraid way we choose to live shall we defeat them. How to defeat terrorism? Don't be terrorized. Don't let fear rule your life. Even if you are scared.

Girls have always been told that their value is tied to their appearance; their accomplishments are always magnified if they're pretty and diminished if they're not. Even worse, some girls get the message that they can get through life relying on just their looks, and then they never develop their minds. [...] Being pretty is fundamentally a passive quality; even what you work at it, you're working at being passive.

Life is a lot like pizza… But in fact, Hank, the fundamental thing that all critical reading does is reveal to us there are not easy definitions that distinguish us from them. Reading with an eye toward metaphor allows us to become the person we’re reading about while reading about them. That’s why there are symbols in books and why your English teacher deserves your attention. Ultimately it doesn’t matter if the author intended a symbol to be there because the job of reading is not to understand the author’s intent. The job of reading is to use stories as a way into other people as we see ourselves, and when we do that we can look out at the world and see a giant endless set of beautiful variations of pizzas; the whole world composed of billions of beautiful, delicious pizzas.

Both Hegel and Marx believed that the evolution of human societies was not open-ended, but would end when mankind had achieved a form of society that satisfied its deepest and most fundamental longings. Both thinkers thus posited an "end of history": for Hegel this was the liberal state, while for Marx it was a communist society. This did not mean that the natural cycle of birth, life, and death would end, that important events would no longer happen, or that newspapers reporting them would cease to be published. It meant, rather, that there would be no further progress in the development of underlying principles and institutions, because all of the really big questions had been settled.

I believe in the supreme worth of the individual and in his right to life, liberty and the pursuit of happiness. I believe that every right implies a responsibility; every opportunity, an obligation; every possession, a duty. I believe that the law was made for man and not man for the law; that government is the servant of the people and not their master. I believe in the dignity of labor, whether with head or hand; that the world owes no man a living but that it owes every man an opportunity to make a living. I believe that thrift is essential to well-ordered living and that economy is a prime requisite of a sound financial structure, whether in government, business or personal affairs. I believe that truth and justice are fundamental to an enduring social order. I believe in the sacredness of a promise, that a man's word should be as good as his bond, that character—not wealth or power or position—is of supreme worth. I believe that the rendering of useful service is the common duty of mankind and that only in the purifying fire of sacrifice is the dross of selfishness consumed and the greatness of the human soul set free. I believe in an all-wise and all-loving God, named by whatever name, and that the individual's highest fulfillment, greatest happiness and widest usefulness are to be found in living in harmony with His will. I believe that love is the greatest thing in the world; that it alone can overcome hate; that right can and will triumph over might.

They were now representatives of something much larger than themselves - a way of life, a shared set of values. Liberty was perhaps the most fundamental of those values. But the things that held them together - trust in each other, mutual respsect, humility, fair play, watching out for one another - those were also part of what America meant to all of them.

Love is blind, they say; sex is impervious to reason and mocks the power of all philosophers. But, in fact, a man’s sexual choice is the result and the sum of his fundamental convictions. Tell me what a man finds sexually attractive and I will tell you his entire philosophy on life. Show me the woman he sleeps with and I will tell you his valuation of himself. No matter what corruption he’s taught about the virtue of selflessness, sex is the most profoundly selfish of all acts, an act which he cannot perform for any motive but his own enjoyment–just try to think of performing it in a spirit of selfless charity!–an act which is not possible in self-abasement, only in self-exaltation, only in confidence of being desired and being worthy of desire.

Love is blind, they say; sex is impervious to reason and mocks the power of all philosophers. But, in fact, a man's sexual choice is the result and the sum of his fundamental convictions. Tell me what a man finds sexually attractive and I will tell you his entire philosophy of life. Show me the woman he sleeps with and I will tell you his valuation of himself.

A single action can cause a life to veer off in a direction it was never meant to go. Falling in love can do that, you think. And so can a wild party. You marvel at the way each has the power to forever alter an individual's compass. And it is the knowing that such a thing can so easily happen, as you did not know before, not really, that has fundamentally changed you and your son.

You want the freedom to sleep around. I'm not willing to give you that. I want more. Sounds like we have a fundamental difference of opinion here, and I'm not going to try and change you. But I'll tell you one thing, Ruger- I deserve to be with someone who gives a shit about me, as a person. Someone who values me enough not to fuck other women. I'd rather be alone the rest of my life than settle for what you're offering. Consider yourself a hell of a booty call, but that's it. We clear?

To straddle that fundamental duality is to be balanced: to have one foot firmly planted in order and security, and the other in chaos, possibility, growth and adventure. When life suddenly reveals itself as intense, gripping and meaningful; when time passes and you’re so engrossed in what you’re doing you don’t notice—it is there and then that you are located precisely on the border between order and chaos.

All my life I've been harassed by questions: Why is something this way and not another? How do you account for that? This rage to understand, to fill in the blanks, only makes life more banal. If we could only find the courage to leave our destiny to chance, to accept the fundamental mystery of our lives, then we might be closer to the sort of happiness that comes with innocence.

You think of yourself as an "individual person", with a unique and separate mind. You think you are born and you think you die. All your life you feel separate and alone. Sometimes desperately so. You fear death because you fear the loss of individuality. All this is an illusion. You, he, she, those things around you living or not, the stars and galaxies, the empty space in between- these are not distinct, separate objects. All is fundamentally entangled.

The psyche cannot tolerate a vacuum of love. In the severely abused or deprived child, pain, dis-ease, and violance rush in to fill the void. In the average person in our culture, who has been only "normally" deprived of touch, anxiety and an insatiable hunger for posessions replace the missing eros. The child lacking a sense of welcome, joyous belonging, gratuitous security, will learn to hoard the limited supply of affection. According to the law of psychic compensation, not being held leads to holding on, grasping, addiction, posessiveness. Gradually, things replace people as a source of pleasure and security. When the gift of belonging with is denied, the child learns that love means belongin to. To the degree we are arrested at this stage of development, the needy child will dominate our motivations. Other people and things (and there is fundamentally no difference) will be seen as existing solely for the purpose of "my" survival and satisfaction. "Mine" will become the most important word.

...I'm left wondering if we are all just patchworks of the stories we've been told. What would it take - what does it take - for you to confront a false history even if it means shattering the stories you have been told throughout your life? Even if it means having to fundamentally reexamine who you are and who your family has been? Just because something is difficult to accept doesn't mean you should refuse to accept it. Just because someone tells you a story doesn't make that story true.

Emotions can override…the more powerful fundamental motives that drive our lives: hunger, sex, and the will to survive. People will not eat if they think the only food available is disgusting. They may even die, although other people might consider that same food palatable. Emotion triumphs over the hunger drive! A person may never attempt sexual contact because of the interference of fear or disgust, or may never be able to complete a sexual act. Emotion triumphs over the sex drive! And despair can overwhelm even the will to live, motivating a suicide. Emotions triumph over the will to live!

Measurements of people’s minute-by-minute levels of pleasure and pain miss this fundamental aspect of human existence. A seemingly happy life may be empty. A seemingly difficult life may be devoted to a great cause. We have purposes larger than ourselves. Unlike your experiencing self—which is absorbed in the moment—your remembering self is attempting to recognize not only the peaks of joy and valleys of misery but also how the story works out as a whole.

If we don’t allow ourselves the fundamental honesty of our own sadness, then we miss an important cue to adapt. We seem to be living in an age when we’re bombarded with entreaties to be happy, but we’re suffering from an avalanche of depression. We’re urged to stop sweating the small stuff, yet we’re chronically anxious. I often wonder if these are just normal feelings that become monstrous when they’re denied. A great deal of life will always suck. There will be moments when we’re riding high and moments when we can’t bear to get out of bed. Both are normal. Both in fact require a little perspective.

...What I have denied and what my reason compels me to deny, is the existence of a Being throned above us as a god, directing our mundane affairs in detail, regarding us as individuals, punishing us, rewarding us as human judges might. When the churches learn to take this rational view of things, when they become true schools of ethics and stop teaching fables, they will be more effective than they are to-day... If they would turn all that ability to teaching this one thing – the fact that honesty is best, that selfishness and lies of any sort must surely fail to produce happiness – they would accomplish actual things. Religious faiths and creeds have greatly hampered our development. They have absorbed and wasted some fine intellects. That creeds are getting to be less and less important to the average mind with every passing year is a good sign, I think, although I do not wish to talk about what is commonly called theology. The criticisms which have been hurled at me have not worried me. A man cannot control his beliefs. If he is honest in his frank expression of them, that is all that can in justice be required of him. Professor Thomson and a thousand others do not in the least agree with me. His criticism of me, as I read it, charged that because I doubted the soul’s immortality, or ‘personality,’ as he called it, my mind must be abnormal, ‘pathological,’ in other, words, diseased... I try to say exactly what I honestly believe to be the truth, and more than that no man can do. I honestly believe that creedists have built up a mighty structure of inaccuracy, based, curiously, on those fundamental truths which I, with every honest man, must not alone admit but earnestly acclaim. I have been working on the same lines for many years. I have tried to go as far as possible toward the bottom of each subject I have studied. I have not reached my conclusions through study of traditions; I have reached them through the study of hard fact. I cannot see that unproved theories or sentiment should be permitted to have influence in the building of conviction upon matters so important. Science proves its theories or it rejects them. I have never seen the slightest scientific proof of the religious theories of heaven and hell, of future life for individuals, or of a personal God. I earnestly believe that I am right; I cannot help believing as I do... I cannot accept as final any theory which is not provable. The theories of the theologians cannot be proved. Proof, proof! That is what I always have been after; that is what my mind requires before it can accept a theory as fact. Some things are provable, some things disprovable, some things are doubtful. All the problems which perplex us, now, will, soon or late, be solved, and solved beyond a question through scientific investigation. The thing which most impresses me about theology is that it does not seem to be investigating. It seems to be asserting, merely, without actual study. ...Moral teaching is the thing we need most in this world, and many of these men could be great moral teachers if they would but give their whole time to it, and to scientific search for the rock-bottom truth, instead of wasting it upon expounding theories of theology which are not in the first place firmly based. What we need is search for fundamentals, not reiteration of traditions born in days when men knew even less than we do now. [Columbian Magazine interview]

The struggle of the artist against the art-ideology, against the creative impulse and even against his own work also shows itself in his attitude towards success and fame; these two phenomena are but an extension, socially, of the process which began subjectively with the vocation and creation of the personal ego to be an artist. In this entire creative process, which begins with self-nomination as artist and ends in the fame of posterity, two fundamental tendencies — one might almost say, two personalities of the individual — are in continual conflict throughout: one wants to eternalize itself in artistic creation, the other in ordinary life — in brief, immortal man vs. the immortal soul of man.

Fundamentally, therefore, any man can, even under such circumstances, decide what shall become of him-mentally and spiritually. He may retain his human dignity even in a concentration camp. Dostoevski said once, "There is only one thing that I dread: not to be worthy of my sufferings." These words frequently came to my mind after I became acquainted with those martyrs whose behavior in camp, whose suffering and death, bore witness to the fact that the last inner freedom cannot be lost. It can be said that they were worthy of their sufferings; the way they bore their suffering was a genuine inner achievement. It is this spiritual freedom- which cannot be taken away- that makes life meaningful and purposeful.

In space flight, “attitude” refers to orientation: which direction your vehicle is pointing relative to the Sun, Earth and other spacecraft. If you lose control of your attitude, two things happen: the vehicle starts to tumble and spin, disorienting everyone on board, and it also strays from its course, which, if you’re short on time or fuel, could mean the difference between life and death. In the Soyuz, for example, we use every cue from every available source—periscope, multiple sensors, the horizon—to monitor our attitude constantly and adjust if necessary. We never want to lose attitude, since maintaining attitude is fundamental to success. In my experience, something similar is true on Earth. Ultimately, I don’t determine whether I arrive at the desired professional destination. Too many variables are out of my control. There’s really just one thing I can control: my attitude during the journey, which is what keeps me feeling steady and stable, and what keeps me headed in the right direction. So I consciously monitor and correct, if necessary, because losing attitude would be far worse than not achieving my goal.

Study, along the lines which the theologies have mapped, will never lead us to discovery of the fundamental facts of our existence. That goal must be attained by means of exact science and can only be achieved by such means. The fact that man, for ages, has superstitiously believed in what he calls a God does not prove at all that his theory has been right. There have been many gods – all makeshifts, born of inability to fathom the deep fundamental truth. There must be something at the bottom of existence, and man, in ignorance, being unable to discover what it is through reason, because his reason has been so imperfect, undeveloped, has used, instead, imagination, and created figments, of one kind or another, which, according to the country he was born in, the suggestions of his environment, satisfied him for the time being. Not one of all the gods of all the various theologies has ever really been proved. We accept no ordinary scientific fact without the final proof; why should we, then, be satisfied in this most mighty of all matters, with a mere theory? Destruction of false theories will not decrease the sum of human happiness in future, any more than it has in the past... The days of miracles have passed. I do not believe, of course, that there was ever any day of actual miracles. I cannot understand that there were ever any miracles at all. My guide must be my reason, and at thought of miracles my reason is rebellious. Personally, I do not believe that Christ laid claim to doing miracles, or asserted that he had miraculous power... Our intelligence is the aggregate intelligence of the cells which make us up. There is no soul, distinct from mind, and what we speak of as the mind is just the aggregate intelligence of cells. It is fallacious to declare that we have souls apart from animal intelligence, apart from brains. It is the brain that keeps us going. There is nothing beyond that. Life goes on endlessly, but no more in human beings than in other animals, or, for that matter, than in vegetables. Life, collectively, must be immortal, human beings, individually, cannot be, as I see it, for they are not the individuals – they are mere aggregates of cells. There is no supernatural. We are continually learning new things. There are powers within us which have not yet been developed and they will develop. We shall learn things of ourselves, which will be full of wonders, but none of them will be beyond the natural. [Columbian Magazine interview]

It is always difficult to make the transition to a modern world. I moved from the world of faith to the world of reason - from the world of excision and forced marriage to the world of secual emancipation. Having made that journey, I know that one of those worlds is simply better than the other. Not because of its flashy gadgets, but fundamentally, because of its values. The message of this book, if it must have a message, is that we in the West would be wrong to prolong the pain of that transition unnecessarily, by elevating cultures full of bigotry and hatred toward women to the stature of respectable alternative ways of life.

The good news of the kingdom is not freedom from hardship, suffering, and loss. It is the news of a Redeemer who has come to rescue me from myself. His rescue produces change that fundamentally alters my response to these inescapable realities. The Redeemer turns rebels into disciples, fools into humble listeners. He makes cripples walk again. In him we can face life and respond with faith, love, and hope. And as he changes us, he allows us to be a part of what he is doing in the lives of others. As you respond to the Redeemer’s work in your life, you can learn to be an instrument in his hands.

Perhaps the greatest gift ever bestowed upon us by evolution is the ability to believe we are more powerful than we are . . . You walk around with the fundamental belief that the world is uncaring, that no matter how hard you work there is no promise of success, that you are competing against billions, that you are vulnerable to the elements, and that everything you ever love will eventually be destroyed. A little lie can take the edge off, can help you keep charging forward into the gauntlet of life, where you sometimes, accidentally, prevail.

Your judgments about another person say more about your own character than the character of the person you are pointing a finger at. This is the key and one of the most fundamental insights about the ‘red flags’ that we often dismiss regarding the people in our lives. If someone complains a lot to you about other people, guess what? That is part of their current character. And, as quickly as the tide changes, you can just as easily become the person they target and criticize, point fingers at, and negatively judge. Forever and always, until vibrations are raised, this will be the cycle of the relationship. So, it’s your choice to continue to engage in the cycle with them, or to move on. There are plenty of people who do not criticize, point fingers, or judge. THIS is the kind of character we want to foster within ourselves. THIS is the character of the kind of people we DO want to develop close relationships with.

What was really needed was a fundamental change in our attitude toward life. We had to learn ourselves and, furthermore, we had to teach the despairing men, that it did not really matter what we expected from life, but rather what life expected from us. We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life--daily and hourly. Our answer must consist, not in talk and meditation, but in right action and in right conduct. Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual. These tasks, and therefore the meaning of life, differ from man to man, and from moment to moment. Thus it is impossible to define the meaning of life in a general way. Questions about the meaning of life can never be answered by sweeping statements. “Life” does not mean something vague, but something very real and concrete, just as life’s tasks are also very real and concrete. They form man’s destiny, which is different and unique for each individual. No man and no destiny can be compared with any other man or any other destiny. No situation repeats itself, and each situation calls for a different response. Sometimes the situation in which a man finds himself may require him to shape his own fate by action. At other times it is more advantageous for him to make use of an opportunity for contemplation and to realize assets in this way. Sometimes man may be required simple to accept fate, to bear his cross. Every situation is distinguished by its uniqueness, and there is always only one right answer to the problem posed by the situation at hand. When a man finds that it is his destiny to suffer, he will have to accept his suffering as his task; his single and unique task. He will have to acknowledge the fact that even in suffering he is unique and alone in the universe. No one can relieve him of his suffering or suffer in his place. His unique opportunity lies in the way in which he bears his burden.

There is within us a fundamental dis-ease, an unquenchable fire that renders us incapable, in this life, of ever coming to full peace. This desire lies at the center of our lives, in the marrow of our bones, and in the deep recesses of the soul. At the heart of all great literature, poetry, art, philosophy, psychology, and religion lies the naming and analyzing of this desire. Spirituality is, ultimately, about what we do with that desire. What we do with our longings, both in terms of handling the pain and the hope they bring us, that is our spirituality . . . Augustine says: ‘You have made us for yourself, Lord, and our hearts are restless until they rest in you.’ Spirituality is about what we do with our unrest.

But it so happens that everything on this planet is, ultimately, irrational; there is not, and cannot be, any reason for the causal connexion of things, if only because our use of the word "reason" already implies the idea of causal connexion. But, even if we avoid this fundamental difficulty, Hume said that causal connexion was not merely unprovable, but unthinkable; and, in shallower waters still, one cannot assign a true reason why water should flow down hill, or sugar taste sweet in the mouth. Attempts to explain these simple matters always progress into a learned lucidity, and on further analysis retire to a remote stronghold where every thing is irrational and unthinkable. If you cut off a man's head, he dies. Why? Because it kills him. That is really the whole answer. Learned excursions into anatomy and physiology only beg the question; it does not explain why the heart is necessary to life to say that it is a vital organ. Yet that is exactly what is done, the trick that is played on every inquiring mind. Why cannot I see in the dark? Because light is necessary to sight. No confusion of that issue by talk of rods and cones, and optical centres, and foci, and lenses, and vibrations is very different to Edwin Arthwait's treatment of the long-suffering English language. Knowledge is really confined to experience. The laws of Nature are, as Kant said, the laws of our minds, and, as Huxley said, the generalization of observed facts. It is, therefore, no argument against ceremonial magic to say that it is "absurd" to try to raise a thunderstorm by beating a drum; it is not even fair to say that you have tried the experiment, found it would not work, and so perceived it to be "impossible." You might as well claim that, as you had taken paint and canvas, and not produced a Rembrandt, it was evident that the pictures attributed to his painting were really produced in quite a different way. You do not see why the skull of a parricide should help you to raise a dead man, as you do not see why the mercury in a thermometer should rise and fall, though you elaborately pretend that you do; and you could not raise a dead man by the aid of the skull of a parricide, just as you could not play the violin like Kreisler; though in the latter case you might modestly add that you thought you could learn. This is not the special pleading of a professed magician; it boils down to the advice not to judge subjects of which you are perfectly ignorant, and is to be found, stated in clearer and lovelier language, in the Essays of Thomas Henry Huxley.

A crowd whose discontent has risen no higher than the level of slogans is only a crowd. But a crowd that understands the reasons for its discontent and knows the remedies is a vital community, and it will have to be reckoned with. I would rather go before the government with two people who have a competent understanding of an issue, and who therefore deserve a hearing, than with two thousand who are vaguely dissatisfied. But even the most articulate public protest is not enough. We don't live in the government or in institutions or in our public utterances and acts, and the environmental crisis has its roots in our lives. By the same token, environmental health will also be rooted in our lives. That is, I take it, simply a fact, and in the light of it we can see how superficial and foolish we would be to think that we could correct what is wrong merely by tinkering with the institutional machinery. The changes that are required are fundamental changes in the way we are living.

As he soars, he thinks, suddenly, of Dr. Kashen. Or not of Dr. Kashen, necessarily, but the question he had asked him when he was applying to be his advisee: What's your favorite axiom? (The nerd pickup line, CM had once called it.) "The axiom of equality," he'd said, and Kashen had nodded, approvingly. "That's a good one," he'd said. The axiom of equality states that x always equals x: it assumes that if you have a conceptual thing named x, that it must always be equivalent to itself, that it has a uniqueness about it, that it is in possession of something so irreducible that we must assume it is absolutely, unchangeably equivalent to itself for all time, that its very elementalness can never be altered. But it is impossible to prove. Always, absolutes, nevers: these are the words, as much as numbers, that make up the world of mathematics. Not everyone liked the axiom of equality––Dr. Li had once called it coy and twee, a fan dance of an axiom––but he had always appreciated how elusive it was, how the beauty of the equation itself would always be frustrated by the attempts to prove it. I was the kind of axiom that could drive you mad, that could consume you, that could easily become an entire life. But now he knows for certain how true the axiom is, because he himself––his very life––has proven it. The person I was will always be the person I am, he realizes. The context may have changed: he may be in this apartment, and he may have a job that he enjoys and that pays him well, and he may have parents and friends he loves. He may be respected; in court, he may even be feared. But fundamentally, he is the same person, a person who inspires disgust, a person meant to be hated. And in that microsecond that he finds himself suspended in the air, between ecstasy of being aloft and the anticipation of his landing, which he knows will be terrible, he knows that x will always equal x, no matter what he does, or how many years he moves away from the monastery, from Brother Luke, no matter how much he earns or how hard he tries to forget. It is the last thing he thinks as his shoulder cracks down upon the concrete, and the world, for an instant, jerks blessedly away from beneath him: x = x, he thinks. x = x, x = x.

Wasn’t it true, then, that everything in his life from that point on had been a succession of things he hadn’t really wanted to do? Taking a hopelessly dull job to prove he could be as responsible as any other family man, moving to an overpriced, genteel apartment to prove his mature belief in the fundamentals of orderliness and good health, having another child to prove that the first one hadn’t been a mistake, buying a house in the country because that was the next logical step and he had to prove himself capable of taking it. Proving, proving; and for no other reason than that he was married to a woman who had somehow managed to put him forever on the defensive, who loved him when he was nice, who lived according to what she happened to feel like doing and who might at any time—this was the hell of it—who might at any time of day or night just happen to feel like leaving him. It was as ludicrous and as simple as that.

76. David Hume – Treatise on Human Nature; Essays Moral and Political; An Enquiry Concerning Human Understanding 77. Jean-Jacques Rousseau – On the Origin of Inequality; On the Political Economy; Emile – or, On Education, The Social Contract 78. Laurence Sterne – Tristram Shandy; A Sentimental Journey through France and Italy 79. Adam Smith – The Theory of Moral Sentiments; The Wealth of Nations 80. Immanuel Kant – Critique of Pure Reason; Fundamental Principles of the Metaphysics of Morals; Critique of Practical Reason; The Science of Right; Critique of Judgment; Perpetual Peace 81. Edward Gibbon – The Decline and Fall of the Roman Empire; Autobiography 82. James Boswell – Journal; Life of Samuel Johnson, Ll.D. 83. Antoine Laurent Lavoisier – Traité Élémentaire de Chimie (Elements of Chemistry) 84. Alexander Hamilton, John Jay, and James Madison – Federalist Papers 85. Jeremy Bentham – Introduction to the Principles of Morals and Legislation; Theory of Fictions 86. Johann Wolfgang von Goethe – Faust; Poetry and Truth 87. Jean Baptiste Joseph Fourier – Analytical Theory of Heat 88. Georg Wilhelm Friedrich Hegel – Phenomenology of Spirit; Philosophy of Right; Lectures on the Philosophy of History 89. William Wordsworth – Poems 90. Samuel Taylor Coleridge – Poems; Biographia Literaria 91. Jane Austen – Pride and Prejudice; Emma 92. Carl von Clausewitz – On War 93. Stendhal – The Red and the Black; The Charterhouse of Parma; On Love 94. Lord Byron – Don Juan 95. Arthur Schopenhauer – Studies in Pessimism 96. Michael Faraday – Chemical History of a Candle; Experimental Researches in Electricity 97. Charles Lyell – Principles of Geology 98. Auguste Comte – The Positive Philosophy 99. Honoré de Balzac – Père Goriot; Eugenie Grandet 100. Ralph Waldo Emerson – Representative Men; Essays; Journal 101. Nathaniel Hawthorne – The Scarlet Letter 102. Alexis de Tocqueville – Democracy in America 103. John Stuart Mill – A System of Logic; On Liberty; Representative Government; Utilitarianism; The Subjection of Women; Autobiography 104. Charles Darwin – The Origin of Species; The Descent of Man; Autobiography 105. Charles Dickens – Pickwick Papers; David Copperfield; Hard Times 106. Claude Bernard – Introduction to the Study of Experimental Medicine 107. Henry David Thoreau – Civil Disobedience; Walden 108. Karl Marx – Capital; Communist Manifesto 109. George Eliot – Adam Bede; Middlemarch 110. Herman Melville – Moby-Dick; Billy Budd 111. Fyodor Dostoevsky – Crime and Punishment; The Idiot; The Brothers Karamazov 112. Gustave Flaubert – Madame Bovary; Three Stories 113. Henrik Ibsen – Plays 114. Leo Tolstoy – War and Peace; Anna Karenina; What is Art?; Twenty-Three Tales 115. Mark Twain – The Adventures of Huckleberry Finn; The Mysterious Stranger 116. William James – The Principles of Psychology; The Varieties of Religious Experience; Pragmatism; Essays in Radical Empiricism 117. Henry James – The American; The Ambassadors 118. Friedrich Wilhelm Nietzsche – Thus Spoke Zarathustra; Beyond Good and Evil; The Genealogy of Morals;The Will to Power 119. Jules Henri Poincaré – Science and Hypothesis; Science and Method 120. Sigmund Freud – The Interpretation of Dreams; Introductory Lectures on Psychoanalysis; Civilization and Its Discontents; New Introductory Lectures on Psychoanalysis 121. George Bernard Shaw – Plays and Prefaces

In sharp contrast with our culture, the Bible teaches that the essence of marriage is a sacrificial commitment to the good of the other. That means that love is more fundamentally action than emotion. But in talking this way, there is a danger of falling into the opposite error that characterized many ancient and traditional societies. It is possible to see marriage as merely a social transaction, a way of doing your duty to family, tribe and society. Traditional societies made the family the ultimate value in life, and so marriage was a mere transaction that helped your family's interest. By contrast, contemporary Western societies make the individual's happiness the ultimate value, and so marriage becomes primarily an experience of romantic fulfillment. But the Bible sees GOD as the supreme good - not the individual or the family - and that gives us a view of marriage that intimately unites feelings AND duty, passion AND promise. That is because at the heart of the Biblical idea of marriage is the covenant.

I think it is always important to ask fundamental questions, but when we do ask a fundamental question, most of us are seeking an answer, and then the answer is invariably superficial because there is no yes or no answer to life. Life is a movement, an endless movement, and to inquire into this extraordinary thing called life, with all its innumerable aspects, one must ask fundamental questions and never be satisfied with answers, however satisfactory they may be, because the moment you have an answer, the mind has concluded, and conclusion is not life - it is merely a static state. So what is important is to ask the right question and never be satisfied with the answer, however clever, however logical, because the truth of the question lies beyond the conclusion, beyond the answer, beyond the verbal expression. The mind that asks a question and is merely satisfied with an explanation, a verbal statement, remains superficial. It is only the mind that asks a fundamental question and is capable of pursuing that question to the end - it is only such a mind that can find out what is truth.

Memory cannot be understood, either, without a mathematical approach. The fundamental given is the ratio between the amount of time in the lived life and the amount of time from that life that is stored in memory. No one has ever tried to calculate this ratio, and in fact there exists no technique for doing so; yet without much risk of error I could assume that the memory retains no more than a millionth, a hundred-millionth, in short an utterly infinitesimal bit of the lived life. That fact too is part of the essence of man. If someone could retain in his memory everything he had experienced, if he could at any time call up any fragment of his past, he would be nothing like human beings: neither his loves nor his friendships nor his angers nor his capacity to forgive or avenge would resemble ours. We will never cease our critique of those persons who distort the past, rewrite it, falsify it, who exaggerate the importance of one event and fail to mention some other; such a critique is proper (it cannot fail to be), but it doesn't count for much unless a more basic critique precedes it: a critique of human memory as such. For after all, what can memory actually do, the poor thing? It is only capable of retaining a paltry little scrap of the past, and no one knows why just this scrap and not some other one, since in each of us the choice occurs mysteriously, outside our will or our interests. We won't understand a thing about human life if we persist in avoiding the most obvious fact: that a reality no longer is what it was when it was; it cannot be reconstructed.

And so we know the satisfaction of hate. We know the sweet joy of revenge. How it feels good to get even. Oh, that was a nice idea Jesus had. That was a pretty notion, but you can't love people who do evil. It's neither sensible or practical. It's not wise to the world to love people who do such terrible wrong. There is no way on earth we can love our enemies. They'll only do wickedness and hatefulness again. And worse, they'll think they can get away with this wickedness and evil, because they'll think we're weak and afraid. What would the world come to? But I want to say to you here on this hot July morning in Holt, what if Jesus wasn't kidding? What if he wasn't talking about some never-never land? What if he really did mean what he said two thousand years ago? What if he was thoroughly wise to the world and knew firsthand cruelty and wickedness and evil and hate? Knew it all so well from personal firsthand experience? And what if in spite of all that he knew, he still said love your enemies? Turn your cheek. Pray for those who misuse you. What if he meant every word of what he said? What then would the world come to? And what if we tried it? What if we said to our enemies: We are the most powerful nation on earth. We can destroy you. We can kill your children. We can make ruins of your cities and villages and when we're finished you won't even know how to look for the places where they used to be. We have the power to take away your water and to scorch your earth, to rob you of the very fundamentals of life. We can change the actual day into actual night. We can do these things to you. And more. But what if we say, Listen: Instead of any of these, we are going to give willingly and generously to you. We are going to spend the great American national treasure and the will and the human lives that we would have spent on destruction, and instead we are going to turn them all toward creation. We'll mend your roads and highways, expand your schools, modernize your wells and water supplies, save your ancient artifacts and art and culture, preserve your temples and mosques. In fact, we are going to love you. And again we say, no matter what has gone before, no matter what you've done: We are going to love you. We have set our hearts to it. We will treat you like brothers and sisters. We are going to turn our collective national cheek and present it to be stricken a second time, if need be, and offer it to you. Listen, we-- But then he was abruptly halted.

When confronted with a problem involving the use of the reasoning faculties, individuals of strong intellect keep their poise, and seek to reach a solution by obtaining facts bearing upon the question. Those of immature mentality, on the other hand, when similarly confronted, are overwhelmed. While the former may be qualified to solve the riddle of their own destiny, the latter must be led like a flock of sheep and taught in simple language. They depend almost entirely upon the ministrations of the shepherd. The Apostle Paul said that these little ones must be fed with milk, but that meat is the food of strong men. Thoughtlessness is almost synonymous with childishness, while thoughtfulness is symbolic of maturity. There are, however, but few mature minds in the world; and thus it was that the philosophic-religious doctrines of the pagans were divided to meet the needs of these two fundamental groups of human intellect--one philosophic, the other incapable of appreciating the deeper mysteries of life. To the discerning few were revealed the esoteric, or spiritual, teachings, while the unqualified many received only the literal, or exoteric, interpretations. In order to make simple the great truths of Nature and the abstract principles of natural law, the vital forces of the universe were personified, becoming the gods and goddesses of the ancient mythologies. While the ignorant multitudes brought their offerings to the altars of Priapus and Pan (deities representing the procreative energies), the wise recognized in these marble statues only symbolic concretions of great abstract truths. In all cities of the ancient

In the end, people don’t view their life as merely the average of all of its moments—which, after all, is mostly nothing much plus some sleep. For human beings, life is meaningful because it is a story. A story has a sense of a whole, and its arc is determined by the significant moments, the ones where something happens. Measurements of people’s minute-by-minute levels of pleasure and pain miss this fundamental aspect of human existence. A seemingly happy life may be empty. A seemingly difficult life may be devoted to a great cause. We have purposes larger than ourselves. Unlike your experiencing self—which is absorbed in the moment—your remembering self is attempting to recognize not only the peaks of joy and valleys of misery but also how the story works out as a whole. That is profoundly affected by how things ultimately turn out. Why would a football fan let a few flubbed minutes at the end of the game ruin three hours of bliss? Because a football game is a story. And in stories, endings matter. Yet we also recognize that the experiencing self should not be ignored. The peak and the ending are not the only things that count. In favoring the moment of intense joy over steady happiness, the remembering self is hardly always wise. “An inconsistency is built into the design of our minds,” Kahneman observes. “We have strong preferences about the duration of our experiences of pain and pleasure. We want pain to be brief and pleasure to last. But our memory … has evolved to represent the most intense moment of an episode of pain or pleasure (the peak) and the feelings when the episode was at its end. A memory that neglects duration will not serve our preference for long pleasure and short pains.” When our time is limited and we are uncertain about how best to serve our priorities, we are forced to deal with the fact that both the experiencing self and the remembering self matter. We do not want to endure long pain and short pleasure. Yet certain pleasures can make enduring suffering worthwhile. The peaks are important, and so is the ending.

...this is the first time in the history of humankind where we are trying to experience sexuality in the long term, not because we want 14 children, for which we need to have even more because many of them won't make it, and not because it is exclusively a woman's marital duty. This is the first time that we want sex over time about pleasure and connection that is rooted in desire. So what sustains desire, and why is it so difficult? And at the heart of sustaining desire in a committed relationship, I think is the reconciliation of two fundamental human needs... So reconciling our need for security and our need for adventure into one relationship, or what we today like to call a passionate marriage, used to be a contradiction in terms. Marriage was an economic institution in which you were given a partnership for life in terms of children and social status and succession and companionship. But now we want our partner to still give us all these things, but in addition I want you to be my best friend and my trusted confidant and my passionate lover to boot, and we live twice as long. So we come to one person, and we basically are asking them to give us what once an entire village used to provide: Give me belonging, give me identity, give me continuity, but give me transcendence and mystery and awe all in one. Give me comfort, give me edge. Give me novelty, give me familiarity. Give me predictability, give me surprise. And we think it's a given, and toys and lingerie are going to save us with that.

Woman's fear of the female Self, of the experience of the numinous archetypal Feminine, becomes comprehensible when we get a glimpse - or even only a hint – of the profound otherness of female selfhood as contrasted to male selfhood. Precisely that element which, in his fear of the Feminine, the male experiences as the hole, abyss, void, and nothingness turns into something positive for the woman without, however, losing these same characteristics. Here the archetypal Feminine is experienced not as illusion and as maya but rather as unfathomable reality and as life in which above and below, spiritual and physical, are not pitted against each other; reality as eternity is creative and, at the same time, is grounded in primeval nothingness. Hence as daughter the woman experiences herself as belonging to the female spiritual figure Sophia, the highest wisdom, while at the same time she is actualizing her connection with the musty, sultry, bloody depths of swamp-mother Earth. However, in this sort of Self-discovery woman necessarily comes to see herself as different from what presents itself to men -as, for example, spirit and father, but often also as the patriarchal godhead and his ethics. The basic phenomenon - that the human being is born of woman and reared by her during the crucial developmental phases - is expressed in woman as a sense of connectedness with all living things, a sense not yet sufficiently realized, and one that men, and especially the patriarchal male, absolutely lack to the extent women have it. To experience herself as so fundamentally different from the dominant patriarchal values understandably fills the woman with fear until she arrives at that point in her own development where, through experience and love that binds the opposites, she can clearly see the totality of humanity as a unity of masculine and feminine aspects of the Self.

You want to know what I really learned? I learned that people don’t consider time alone as part of their life. Being alone is just a stretch of isolation they want to escape from. I saw a lot of wine-drinking, a lot of compulsive drug use, a lot of sleeping with the television on. It was less festive than I anticipated. My view had always been that I was my most alive when I was totally alone, because that was the only time I could live without fear of how my actions were being scrutinized and interpreted. What I came to realize is that people need their actions to be scrutinized and interpreted in order to feel like what they’re doing matters. Singular, solitary moments are like television pilots that never get aired. They don’t count. This, I think, explains the fundamental urge to get married and have kids[…]. We’re self-conditioned to require an audience, even if we’re not doing anything valuable or interesting. I’m sure this started in the 1970s. I know it did. I think Americans started raising offspring with this implicit notion that they had to tell their children, “You’re amazing, you can do anything you want, you’re a special person.” [...] But—when you really think about it—that emotional support only applies to the experience of living in public. We don’t have ways to quantify ideas like “amazing” or “successful” or “lovable” without the feedback of an audience. Nobody sits by himself in an empty room and thinks, “I’m amazing.” It’s impossible to imagine how that would work. But being “amazing” is supposed to be what life is about. As a result, the windows of time people spend by themselves become these meaningless experiences that don’t really count. It’s filler.

We live in an extraordinary age. These are times of stunning changes in social organization, economic well-being, moral and ethical precepts, philosophical and religious perspectives, and human self-knowledge, as well as in our understanding of that vast universe in which we are imbedded like a grain of sand in a cosmic ocean. As long as there have been human beings, we have posed the deep and fundamental questions, which evoke wonder and stir us into at least a tentative and trembling awareness, questions on the origins of consciousness; life on our planet; the beginnings of the Earth; the formation of the Sun; the possibility of intelligent beings somewhere up there in the depths of the sky; as well as, the grandest inquiry of all - on the advent, nature and ultimate destiny of the universe. For all but the last instant of human history these issues have been the exclusive province of philosophers and poets, shamans and theologians. The diverse and mutually contradictory answers offered demonstrate that few of the proposed solutions have been correct. But today, as a result of knowledge painfully extracted from nature, through generations of careful thinking, observing, and experimenting, we are on the verge of glimpsing at least preliminary answers to many of these questions. ...If we do not destroy ourselves, most of us will be around for the answers. Had we been born fifty years earlier, we could have wondered, pondered, speculated about these issues, but we could have done nothing about them. Had we been born fifty years later, the answers would, I think, already have been in. Our children will have been taught the answers before most of them will have had the opportunity to even formulate the questions. By far the most exciting, satisfying and exhilarating time to be alive is the time in which we pass from ignorance to knowledge on these fundamental issues; the age where we begin in wonder and end in understanding. In all of the four-billion-year history of the human family, there is only one generation priveleged to live through that unique transitional moment: that generation is ours.

In their new personal development the girl and the woman will only be for a short time imitations of the good and bad manners of man and reiterations of man's professions. After the uncertainty of this transition it will appear that women have passed through those many, often ridiculous, changes of disguise, only to free themselves from the disturbing influence of the other sex. For women, in whom life tarries and dwells in a more incommunicable, fruitful and confident form, must at bottom have become richer beings, more ideally human beings than fundamentally easy-going man, who is not drawn down beneath the surface of life by the difficulty of bearing bodily fruit, and who arrogantly and hastily undervalues what he means to love. When this humanity of woman, borne to the full in pain and humiliation, has stripped off in the course of the changes of its outward position the old convention of simple feminine weakness, it will come to light, and man, who cannot yet feel it coming, will be surprised and smitten by it. One day—a day of which trustworthy signs are already speaking and shining forth especially in northern lands—one day that girl and woman will exist, whose name will no longer mean simply a contrast to what is masculine, but something for itself, something that will not make one think of any supplement or limit, but only of life and existence—the feminine human beings. This advance, at first very much against the will of man who has been overtaken—will alter the experience of love, which is now full of error, will change it radically and form it into a relationship, no longer between man and woman, but between human being and human being. And this more human love, which will be carried out with infinite consideration and gentleness and will be good and clean in its tyings and untyings, will be like that love which we are straining and toiling to prepare, the love which consists in this, that two lonely beings protect one another, border upon one another and greet one another.

There's a class of things to be afraid of: it's "those things that you should be afraid of". Those are the things that go bump in the night, right? You're always exposed to them when you go to horror movies, especially if they're not the gore type of horror movie. They're always hinting at something that's going on outside of your perceptual sphere, and they frighten you because you don't know what's out there. For that the Blair Witch Project was a really good example, because nothing ever happens in that movie but it's frightenting and not gory. It plays on the fact tht you do have a category of Those Things Of Which You Should Be Afraid. So it's a category, frightening things. And only things capable of abstraction can come up with something like the caregory of frightenting things. And so Kali is like an embodied representation of the category of frightening things. And then you might ask yourself, well once you come up with the concept of the category of frightening things, maybe you can come up with the concept of what to do in the face of frightening things. Which is not the same as "what do you do when you encounter a lion", or "what do you do when you encounter someone angry". It's a meta question, right? But then you could say, at a philosophical level: "You will encounter elements of the category of all those things which can frighten and undermine you during your life. Is there something that you can do *as a category* that would help you deal with that." And the answer is yeah, there is in fact. And that's what a lot of religious stories and symbolic stories are trying to propose to you, is the solution to that. One is, approach it voluntarily. Carefully, but voluntarily. Don't freeze and run away. Explore, instead. You expose yourself to risk but you gain knowledge. And you wouldn't have a cortex which, you know, is ridiculously disproportionate, if as a species we hadn't decided that exploration trumps escape or freezing. We explore. That can make you the master of a situation, so you can be the master of something like fire without being terrified of it. One of the things that the Hindus do in relationship to Kali, is offer sacrifices. So you can say, well why would you offer sacrifices to something you're afraid of. And it's because that is what you do, that's always what you do. You offer up sacrifices to the unknown in the hope that good things will happen to you. One example is that you're worried about your future. Maybe you're worried about your job, or who you're going to marry, or your family, there's a whole category of things to be worried about, so you're worried about your future. SO what're you doing in university? And the answer is you're sacrificing your free time in the present, to the cosmos so to speak, in the hope that if you offer up that sacrifice properly, the future will smile upon you. And that's one of the fundamental discoveries of the human race. And it's a big deal, that discovery: by changing what you cling to in the present, you can alter the future.

I will never be a brain surgeon, and I will never play the piano like Glenn Gould. But what keeps me up late at night, and constantly gives me reason to fret, is this: I don’t know what I don’t know. There are universes of things out there — ideas, philosophies, songs, subtleties, facts, emotions — that exist but of which I am totally and thoroughly unaware. This makes me very uncomfortable. I find that the only way to find out the fuller extent of what I don’t know is for someone to tell me, teach me or show me, and then open my eyes to this bit of information, knowledge, or life experience that I, sadly, never before considered. Afterward, I find something odd happens. I find what I have just learned is suddenly everywhere: on billboards or in the newspaper or SMACK: Right in front of me, and I can’t help but shake my head and speculate how and why I never saw or knew this particular thing before. And I begin to wonder if I could be any different, smarter, or more interesting had I discovered it when everyone else in the world found out about this particular obvious thing. I have been thinking a lot about these first discoveries and also those chance encounters: those elusive happenstances that often lead to defining moments in our lives. […] I once read that the definition of insanity is doing the same thing over and over and expecting different results. I fundamentally disagree with this idea. I think that doing the same thing over and over and expecting different results is the definition of hope. We might keep making mistakes but the struggle gives us a sense of empathy and connectivity that we would not experience otherwise. I believe this empathy improves our ability to see the unseen and better know the unknown. Lives are shaped by chance encounters and by discovering things that we don’t know that we don’t know. The arc of a life is a circuitous one. … In the grand scheme of things, everything we do is an experiment, the outcome of which is unknown. You never know when a typical life will be anything but, and you won’t know if you are rewriting history, or rewriting the future, until the writing is complete. This, just this, I am comfortable not knowing.