Further Than Quotes

The woman who follows the crowd will usually go no further than the crowd. The woman who walks alone is likely to find herself in places no one has ever been before.

His philosophy was a mixture of three famous schools -- the Cynics, the Stoics and the Epicureans -- and summed up all three of them in his famous phrase, 'You can't trust any bugger further than you can throw him, and there's nothing you can do about it, so let's have a drink.

[Writing is] like driving a car at night: you never see further than your headlights, but you can make the whole trip that way.

If I ever go looking for my heart's desire again, I won't look any further than my own back yard. Because if it isn't there, I never really lost it to begin with.

The ends you serve that are selfish will take you no further than yourself but the ends you serve that are for all, in common, will take you into eternity.

Hope is not about proving anything. It's about choosing to believe this one thing, that love is bigger than any grim, bleak shit anyone can throw at us.

I suggest that the only books that influence us are those for which we are ready, and which have gone a little further down our particular path than we have yet gone ourselves.

Good Morning!" said Bilbo, and he meant it. The sun was shining, and the grass was very green. But Gandalf looked at him from under long bushy eyebrows that stuck out further than the brim of his shady hat. "What do you mean?" he said. "Do you wish me a good morning, or mean that it is a good morning whether I want it or not; or that you feel good this morning; or that it is a morning to be good on?" "All of them at once," said Bilbo. "And a very fine morning for a pipe of tobacco out of doors, into the bargain. ... "Good morning!" he said at last. "We don't want any adventures here, thank you! You might try over The Hill or across The Water." By this he meant that the conversation was at an end. "What a lot of things you do use Good morning for!" said Gandalf. "Now you mean that you want to get rid of me, and that it won't be good till I move off.

A lot of people have gone further than they thought they could because someone else thought they could

I wanted to tell her that if only something were wrong with my body it would be fine, I would rather have anything wrong with my body than something wrong with my head, but the idea seemed so involved and wearisome that I didn’t say anything. I only burrowed down further in the bed.

We are here and it is now. Further than that, all human knowledge is moonshine.

The person who follows the crowd will usually go no further than the crowd. The person who walks alone is likely to find himself in places no one has ever seen before.

I was going to die, sooner or later, whether or not I had even spoken myself. My silences had not protected me. Your silences will not protect you.... What are the words you do not yet have? What are the tyrannies you swallow day by day and attempt to make your own, until you will sicken and die of them, still in silence? We have been socialized to respect fear more than our own need for language." I began to ask each time: "What's the worst that could happen to me if I tell this truth?" Unlike women in other countries, our breaking silence is unlikely to have us jailed, "disappeared" or run off the road at night. Our speaking out will irritate some people, get us called bitchy or hypersensitive and disrupt some dinner parties. And then our speaking out will permit other women to speak, until laws are changed and lives are saved and the world is altered forever. Next time, ask: What's the worst that will happen? Then push yourself a little further than you dare. Once you start to speak, people will yell at you. They will interrupt you, put you down and suggest it's personal. And the world won't end. And the speaking will get easier and easier. And you will find you have fallen in love with your own vision, which you may never have realized you had. And you will lose some friends and lovers, and realize you don't miss them. And new ones will find you and cherish you. And you will still flirt and paint your nails, dress up and party, because, as I think Emma Goldman said, "If I can't dance, I don't want to be part of your revolution." And at last you'll know with surpassing certainty that only one thing is more frightening than speaking your truth. And that is not speaking.

A person who has not been completely alienated, who has remained sensitive and able to feel, who has not lost the sense of dignity, who is not yet "for sale", who can still suffer over the suffering of others, who has not acquired fully the having mode of existence - briefly, a person who has remained a person and not become a thing - cannot help feeling lonely, powerless, isolated in present-day society. He cannot help doubting himself and his own convictions, if not his sanity. He cannot help suffering, even though he can experience moments of joy and clarity that are absent in the life of his "normal" contemporaries. Not rarely will he suffer from neurosis that results from the situation of a sane man living in an insane society, rather than that of the more conventional neurosis of a sick man trying to adapt himself to a sick society. In the process of going further in his analysis, i.e. of growing to greater independence and productivity,his neurotic symptoms will cure themselves.

Are you the new person drawn toward me? To begin with, take warning - I am surely far different from what you suppose; Do you suppose you will find in me your ideal? Do you think it so easy to have me become your lover? Do you think the friendship of me would be unalloy'd satisfaction? Do you think I am trusty and faithful? Do you see no further than this façade—this smooth and tolerant manner of me? Do you suppose yourself advancing on real ground toward a real heroic man? Have you no thought, O dreamer, that it may be all maya, illusion?

Why can't reason give greater answers? Why can we throw a question further than we can pull in an answer? Why such a vast net if there's so little fish to catch?

You cannot bring about prosperity by discouraging thrift. You cannot strengthen the weak by weakening the strong. You cannot help little men by tearing down big men. You cannot lift the wage earner by pulling down the wage payer. You cannot help the poor by destroying the rich. You cannot establish sound security on borrowed money. You cannot further the brotherhood of man by inciting class hatred. You cannot keep out of trouble by spending more than you earn. You cannot build character and courage by destroying men's initiative and independence. And you cannot help men permanently by doing for them what they can and should do for themselves.

Don’t simply settle for what your parents had. You can go further than that. You can do more, have more, be more.

If you think that it would be impossible to improve upon the Ten Commandments as a statement of morality, you really owe it to yourself to read some other scriptures. Once again, we need look no further than the Jains: Mahavira, the Jain patriarch, surpassed the morality of the Bible with a single sentence: 'Do not injure, abuse, oppress, enslave, insult, torment, torture, or kill any creature or living being.' Imagine how different our world might be if the Bible contained this as its central precept. Christians have abused, oppressed, enslaved, insulted, tormented, tortured, and killed people in the name of God for centuries, on the basis of a theologically defensible reading of the Bible.

Conor was no longer invisible. They all saw him now. But he was further away than ever.

Mother used to say escape is never further than the nearest book.

People that have been consistently hurt by others in life will only see the one time you hurt them and be blinded to all the good your heart has to offer. They look no further than what they want to see. Unfortunately, most of them remain a victim throughout their life.

I guess sometimes the greatest memories are made in the most unlikely of places, further proof that spontaneity is more rewarding than a meticulously planned life.

True faith rests upon the character of God and asks no further proof than the moral perfections of the One who cannot lie.

If I have seen further than others, it is by standing upon the shoulders of giants.

Kindness is something that seems small, Daunis, but it's like tossing a pebble into a pond and the ripples reach further than you thought.

When your eyes are tired the world is tired also. When your vision has gone no part of the world can find you. Time to go into the dark where the night has eyes to recognize its own. There you can be sure you are not beyond love. The dark will be your womb tonight. The night will give you a horizon further than you can see. You must learn one thing. The world was made to be free in. Give up on all other worlds except the one to which you belong. Sometimes it takes darkness and the sweet confinement of your aloneness to learn anything or anyone that does not bring you alive is too small for you.

A number of years ago, when I was a freshly-appointed instructor, I met, for the first time, a certain eminent historian of science. At the time I could only regard him with tolerant condescension. I was sorry of the man who, it seemed to me, was forced to hover about the edges of science. He was compelled to shiver endlessly in the outskirts, getting only feeble warmth from the distant sun of science- in-progress; while I, just beginning my research, was bathed in the heady liquid heat up at the very center of the glow. In a lifetime of being wrong at many a point, I was never more wrong. It was I, not he, who was wandering in the periphery. It was he, not I, who lived in the blaze. I had fallen victim to the fallacy of the 'growing edge;' the belief that only the very frontier of scientific advance counted; that everything that had been left behind by that advance was faded and dead. But is that true? Because a tree in spring buds and comes greenly into leaf, are those leaves therefore the tree? If the newborn twigs and their leaves were all that existed, they would form a vague halo of green suspended in mid-air, but surely that is not the tree. The leaves, by themselves, are no more than trivial fluttering decoration. It is the trunk and limbs that give the tree its grandeur and the leaves themselves their meaning. There is not a discovery in science, however revolutionary, however sparkling with insight, that does not arise out of what went before. 'If I have seen further than other men,' said Isaac Newton, 'it is because I have stood on the shoulders of giants.

Getting ahead in a difficult profession requires avid faith in yourself. That is why some people with mediocre talent, but with great inner drive, go so much further than people with vastly superior talent.

We won’t go any further than this, I promise. But please don’t ask me to stop where we already are. I need to watch you and I need to hear you because the fact that I know you’re actually feeling this right now is so fucking amazing. You feel incredible and this feels incredible and please. Just… please.

History is no more fixed and dead than the future. The past is no further away than the last breath you took.

April is the cruelest month, T.S. Eliot wrote, by which I think he meant (among other things) that springtime makes people crazy. We expect too much, the world burgeons with promises it can't keep, all passion is really a setup, and we're doomed to get our hearts broken yet again. I agree, and would further add: Who cares? Every spring I go out there anyway, around the bend, unconditionally. ... Come the end of the dark days, I am more than joyful. I'm nuts.

Those who speak of progression but are afraid of change are self-repressed and therefore unable to reach any further than their eyes can already see.

And she tricked us into taking walkie-talkie rings she could listen in on,” Simon said. “I wouldn’t trust her further than I could throw a medium-sized elephant.

I'm here to be me, which is taking a great deal longer than I had hoped.

Were it possible for us to see further than our knowledge reaches, and yet a little way beyond the outworks of our divinings, perhaps we would endure our sadnesses with greater confidence than our joys. For they are the moments when something new has entered into us, something unknown; our feelings grow mute in shy perplexity, everything in us withdraws, a stillness comes, and the new, which no one knows, stands in the midst of it and is silent.

A good compilation tape, like breaking up, is hard to do. You've got to kick off with a corker, to hold the attention (I started with 'Got To Get You Off My Mind', but then realised that she might not get any further than track one, side one if I delivered what she wanted straight away, so I buried it in the middle of side two), and then you've got to up it a notch, and you can't have white music and black music together, unless the white music sounds like black music, and you can't have two tracks by the same artist side by side, unless you've done the whole thing in pairs, and ... oh there are loads of rules.

If we keep going in a straight line we'll get out of here. Walking one foot in front of the other, in the same direction, will always get you further than running around in circles. It's about the determination to keep walking forward.

In my few short years I learned that seeing what's positive about a situation is a lot more fun and gets you a lot further than looking for what might be wrong with it.

And then there were cats, thought Dog. He'd surprised the huge ginger cat from next door and had attempted to reduce it to cowering jelly by means of the usual glowing stare and deep-throated growl, which had always worked on the damned in the past. This time they had earned him a whack on the nose that had made his eyes water. Cats, Dog considered, were clearly a lot tougher than lost souls. He was looking forward to a further cat experiment, which he planned would consist of jumping around and yapping excitedly at it. It was a long shot, but it just might work.

We get a little further from perfection, each year on the road, I guess that's what they call character, I guess that's just the way it goes, better to be dusty than polished, like some store window mannequin, why don't you touch me where i'm rusty, let me stain your hands

Oh dear," said Sarah anxiously, "I do wish he wouldn't do these silly things." I'm sure we all wish that, Sarah," said Marcia sternly. "But unfortunately he has progressed rather further than the silly stage. Evil-minded-scheming stage is more what I would call it.

The Fat Girl Code of Conduct: 1. Any sexual activity is a secret. No public displays of affection. 2. Don’t discuss your weight with him. 3. Go further than skinny girls. If you can’t sell him on your body, you’d better overcompensate with sexual perks. 4. Never, ever, ever, ever, ever push the relationship thing.

The past is no further away than the last breath you took.

I think all Christians would agree with me if I said that though Christianity seems at first to be all about morality, all about duties and rules and guilt and virtue, yet it leads you on, out of all that, into something beyond. One has a glimpse of a country where they do not talk of those things, except perhaps as a joke. Everyone there is filled full with what we should call goodness as a mirror is filled with light. But they do not call it goodness. They do not call it anything. They are not thinking of it. They are too busy looking at the source from which it comes. But this is near the stage where the road passes over the rim of our world. No one's eyes can see very far beyond that: lots of people's eyes can see further than mine.

For in me there have always been two fools, among others, one asking nothing better than to stay where he is and the other imagining that life might be slightly less horrible a little further on.

This is why alchemy exists," the boy said. "So that everyone will search for his treasure, find it, and then want to be better than he was in his former life. Lead will play its role until the world has no further need for lead; and then lead will have to turn itself into gold. That's what alchemists do. They show that, when we strive to become better than we are, everything around us becomes better, too.

Being considerate of others will take your children further in life than any college degree.

Come to think of it, that word (choice) shouldn't be applied to people's destinies. Ever. Choice should be relegated to TV and meals: You could choose NBC over CBS or steak instead of chicken. But take the concept any further than the stove or the remote control and the word just didn't apply. - V

People often call me an optimist, because I show them the enormous progress they didn't know about. That makes me angry. I'm not an optimist. That makes me sound naive. I'm a very serious “possibilist”. That’s something I made up. It means someone who neither hopes without reason, nor fears without reason, someone who constantly resists the overdramatic worldview. As a possibilist, I see all this progress, and it fills me with conviction and hope that further progress is possible. This is not optimistic. It is having a clear and reasonable idea about how things are. It is having a worldview that is constructive and useful.

I was not sure where I was going, and I could not see what I would do when I got [there]. But you saw further and clearer than I, and you opened the seas before my ship, whose track led me across the waters to a place I had never dreamed of, and which you were even then preparing to be my rescue and my shelter and my home.

The voice fell low, sank into her breast and stretched the tight bodice over her heart as she came up close. He felt the young lips, her body sighing in relief against the arm growing stronger to hold her. There were now no more plans than if Dick had arbitrarily made some indissoluble mixture, with atoms joined and inseparable; you could throw it all out but never again could they fit back into atomic scale. As he held her and tasted her, and as she curved in further and further toward him, with her own lips, new to herself, drowned and engulfed in love, yet solaced and triumphant, he was thankful to have an existence at all, if only as a reflection in her wet eyes.

If you feel safe in the area you’re working in, you’re not working in the right area. Always go a little further into the water than you feel you’re capable of being in. Go a little bit out of your depth. And when you don’t feel that your feet are quite touching the bottom, you’re just about in the right place to do something exciting.

You can get much further with a kind word and a gun than you can with a kind word alone.

THERE'S NOTHING FURTHER REMOVED FROM FREEDOM THAN IGNORANCE.

I recently read in the book My Stroke of Insight by brain scientist Jill Bolte Taylor that the natural life span of an emotion—the average time it takes for it to move through the nervous system and body—is only a minute and a half. After that we need thoughts to keep the emotion rolling. So if we wonder why we lock into painful emotional states like anxiety, depression, or rage, we need look no further than our own endless stream of inner dialogue.

Somebody might have come along that way who would have asked him his trouble, and might have cheered him by saying that his notions were further advanced than those of his grammarian. But nobody did come, because nobody does; and under the crushing recognition of his gigantic error Jude continued to wish himself out of the world.

There was another reason. The main one.” “Reason?” I said stupidly. "Why I married you.” "Which was?” I don’t know what I expected him to say, perhaps some further revelation of his family’s contorted affairs. What he did say was more of a shock, in its way. "Because I wanted you.” He turned from the window to face me. “More than I ever wanted anything in my life,” he added softly.

Prime numbers are divisible only by 1 and by themselves. They hold their place in the infinite series of natural numbers, squashed, like all numbers, between two others, but one step further than the rest. They are suspicious, solitary numbers, which is why Mattia thought they were wonderful. Sometimes he thought that they had ended up in that sequence by mistake, that they'd been trapped, like pearls strung on a necklace. Other times he suspected that they too would have preferred to be like all others, just ordinary numbers, but for some reason they couldn't do it. This second thought struck him mostly at night, in the chaotic interweaving of images that comes before sleep, when the mind is too weak to tell itself lies.

For Jenn At 12 years old I started bleeding with the moon and beating up boys who dreamed of becoming astronauts. I fought with my knuckles white as stars, and left bruises the shape of Salem. There are things we know by heart, and things we don't. At 13 my friend Jen tried to teach me how to blow rings of smoke. I'd watch the nicotine rising from her lips like halos, but I could never make dying beautiful. The sky didn't fill with colors the night I convinced myself veins are kite strings you can only cut free. I suppose I love this life, in spite of my clenched fist. I open my palm and my lifelines look like branches from an Aspen tree, and there are songbirds perched on the tips of my fingers, and I wonder if Beethoven held his breath the first time his fingers touched the keys the same way a soldier holds his breath the first time his finger clicks the trigger. We all have different reasons for forgetting to breathe. But my lungs remember the day my mother took my hand and placed it on her belly and told me the symphony beneath was my baby sister's heartbeat. And I knew life would tremble like the first tear on a prison guard's hardened cheek, like a prayer on a dying man's lips, like a vet holding a full bottle of whisky like an empty gun in a war zone… just take me just take me Sometimes the scales themselves weigh far too much, the heaviness of forever balancing blue sky with red blood. We were all born on days when too many people died in terrible ways, but you still have to call it a birthday. You still have to fall for the prettiest girl on the playground at recess and hope she knows you can hit a baseball further than any boy in the whole third grade and I've been running for home through the windpipe of a man who sings while his hands playing washboard with a spoon on a street corner in New Orleans where every boarded up window is still painted with the words We're Coming Back like a promise to the ocean that we will always keep moving towards the music, the way Basquait slept in a cardboard box to be closer to the rain. Beauty, catch me on your tongue. Thunder, clap us open. The pupils in our eyes were not born to hide beneath their desks. Tonight lay us down to rest in the Arizona desert, then wake us washing the feet of pregnant women who climbed across the border with their bellies aimed towards the sun. I know a thousand things louder than a soldier's gun. I know the heartbeat of his mother. Don't cover your ears, Love. Don't cover your ears, Life. There is a boy writing poems in Central Park and as he writes he moves and his bones become the bars of Mandela's jail cell stretching apart, and there are men playing chess in the December cold who can't tell if the breath rising from the board is their opponents or their own, and there's a woman on the stairwell of the subway swearing she can hear Niagara Falls from her rooftop in Brooklyn, and I'm remembering how Niagara Falls is a city overrun with strip malls and traffic and vendors and one incredibly brave river that makes it all worth it. Ya'll, I know this world is far from perfect. I am not the type to mistake a streetlight for the moon. I know our wounds are deep as the Atlantic. But every ocean has a shoreline and every shoreline has a tide that is constantly returning to wake the songbirds in our hands, to wake the music in our bones, to place one fearless kiss on the mouth of that brave river that has to run through the center of our hearts to find its way home.

If you imagine the 4,500-bilion-odd years of Earth's history compressed into a normal earthly day, then life begins very early, about 4 A.M., with the rise of the first simple, single-celled organisms, but then advances no further for the next sixteen hours. Not until almost 8:30 in the evening, with the day five-sixths over, has Earth anything to show the universe but a restless skin of microbes. Then, finally, the first sea plants appear, followed twenty minutes later by the first jellyfish and the enigmatic Ediacaran fauna first seen by Reginald Sprigg in Australia. At 9:04 P.M. trilobites swim onto the scene, followed more or less immediately by the shapely creatures of the Burgess Shale. Just before 10 P.M. plants begin to pop up on the land. Soon after, with less than two hours left in the day, the first land creatures follow. Thanks to ten minutes or so of balmy weather, by 10:24 the Earth is covered in the great carboniferous forests whose residues give us all our coal, and the first winged insects are evident. Dinosaurs plod onto the scene just before 11 P.M. and hold sway for about three-quarters of an hour. At twenty-one minutes to midnight they vanish and the age of mammals begins. Humans emerge one minute and seventeen seconds before midnight. The whole of our recorded history, on this scale, would be no more than a few seconds, a single human lifetime barely an instant. Throughout this greatly speeded-up day continents slide about and bang together at a clip that seems positively reckless. Mountains rise and melt away, ocean basins come and go, ice sheets advance and withdraw. And throughout the whole, about three times every minute, somewhere on the planet there is a flash-bulb pop of light marking the impact of a Manson-sized meteor or one even larger. It's a wonder that anything at all can survive in such a pummeled and unsettled environment. In fact, not many things do for long.

After another ten minutes, the gates of thievery would open just a crack, and Liesel Meminger would widen them a little further and squeeze through. ***TWO QUESTIONS*** Would the gates shut behind her? Or would they have the goodwill to let her back out? As Liesel would discover, a good thief requires many things. Stealth. Nerve. Speed. More important than any of those things, however, was one final requirement. Luck. Actually. Forget the ten minutes. The gates open now.

Further, my characterization of a loser is someone who, after making a mistake, doesn’t introspect, doesn’t exploit it, feels embarrassed and defensive rather than enriched with a new piece of information, and tries to explain why he made the mistake rather than moving on. These types often consider themselves the “victims” of some large plot, a bad boss, or bad weather. Finally, a thought. He who has never sinned is less reliable than he who has only sinned once. And someone who has made plenty of errors—though never the same error more than once—is more reliable than someone who has never made any.

I was actually permitting myself to experience a sickening sense of disappointment: but rallying my wits, and recollecting my principles, I at once called my sensations to order; and it was wonderful how I got over the temporary blunder--how I cleared up the mistake of supposing Mr. Rochester's movements a matter in which I had any cause to take vital interest. Not that I humbled myself by a slavish notion of inferiority: on the contrary, I just said-- "You have nothing to do with the master of Thornfield further than to receive the salary he gives you for teaching his protegee and to be grateful for such respectful and kind treatment as, if you do your duty, you have a right to expect at his hands. Be sure that is the only tie he seriously acknowledges between you and him, so don't make him the object of your fine feelings, your raptures, agonies, and so forth. He is not of your order: keep to your caste; and be too self-respecting to lavish the love of the whole heart, soul, and strength, where such a gift is not wanted and would be despised.

A lack of illusion is golden, and it is quite possible that creativity is the highest form of intelligence. One might further develop oneself in the creative sense and, therefore, at times, find some degree of shame more so than pride when having always followed that of the safe and ever-praised academia.

Where are you going, Master?' cried Sam, though at last he understood what was happening. 'To the Havens, Sam,' said Frodo. 'And I can't come.' 'No, Sam. Not yet, anyway, not further than the Havens. Though you too were a Ring-bearer, if only for a little while. Your time may come. Do not be too sad, Sam. You cannot always be torn in two. You will have to be one and whole, for many years. You have so much to enjoy and to be, and to do.' 'But,' said Sam, and tears started in his eyes, 'I thought you were going to enjoy the Shire, too, for years and years, after all you have done.' 'So I thought too, once. But I have been too deeply hurt, Sam. I tried to save the Shire, and it has been saved, but not for me. It must often be so, Sam, when things are in danger: some one has to give them up, lose them, so that others may keep them. But you are my heir: all that I had and might have had I leave to you. And also you have Rose, and Elanor; and Frodo-lad will come, and Rosie-lass, and Merry, and Goldilocks, and Pippin; and perhaps more that I cannot see. Your hands and your wits will be needed everywhere. You will be the Mayor, of course, as long as you want to be, and the most famous gardener in history; and you will read things out of the Red Book, and keep alive the memory of the age that is gone, so that people will remember the Great Danger, and so love their beloved land all the more. And that will keep you as busy and as happy as anyone can be, as long as your part in the Story goes on. 'Come now, ride with me!

I am a democrat [proponent of democracy] because I believe in the Fall of Man. I think most people are democrats for the opposite reason. A great deal of democratic enthusiasm descends from the ideas of people like Rousseau, who believed in democracy because they thought mankind so wise and good that every one deserved a share in the government. The danger of defending democracy on those grounds is that they’re not true. . . . I find that they’re not true without looking further than myself. I don’t deserve a share in governing a hen-roost. Much less a nation. . . . The real reason for democracy is just the reverse. Mankind is so fallen that no man can be trusted with unchecked power over his fellows. Aristotle said that some people were only fit to be slaves. I do not contradict him. But I reject slavery because I see no men fit to be masters.

Many have given up. They stay home and watch the TV screen, living on the earnings of their parents, cousins, bothers, or uncles, and only leave the house to go to the movies or to the nearest bar. "How're you making it?" on may ask, running into them along the block, or in the bar. "Oh, I'm TV-ing it"; with the saddest, sweetest, most shamefaced of smiles, and from a great distance. This distance one is compelled to respect; anyone who has traveled so far will not easily be dragged again into the world. There are further retreats, of course, than the TV screen or the bar. There are those who are simply sitting on their stoops, "stoned," animated for a moment only, and hideously, by the approach of someone who may lend them the money for a "fix." Or by the approach of someone from whom they can purchase it, one of the shrewd ones, on the way to prison or just coming out.

When less than everything has been said about a subject, you can still think on further. The alternative is for the audience to be presented with a final deduction (...) no effort on their part. What can it mean to them when they have not shared with the author the misery and joy of bringing an image into being?

The job facing American voters… in the days and years to come is to determine which hearts, minds and souls command those qualities best suited to unify a country rather than further divide it, to heal the wounds of a nation as opposed to aggravate its injuries, and to secure for the next generation a legacy of choices based on informed awareness rather than one of reactions based on unknowing fear.

One of the things that strikes me most though is how some people don't realise they're self-harming. The phrase 'self-harm' brings up thoughts of 'cutting', but that's only a small portion of it. When you drink excessively to drown your sorrows to the point you throw up and can't see straight and/or, like a girl at my school, ended up being driven to hospital to have her stomach pumped, you've brought harm to yourself. If you take drugs to feel numb and it becomes an addiction that you can't break, you've self-harmed. When you starve yourself or binge eat to fit the latest fashions, you're pushing your body further than it can go. We need to start treating ourselves how we deserve to be treated, even if you feel that no one else does. Prove to the world you ARE worth something by treating yourself with the utmost respect and hope that other people will follow your example. And even if they don't, at least one person in the world is treating you well: YOU.

When I consider the narrow limits within which our active and inquiring faculties are confined; when I see how all our energies are wasted in providing for mere necessities, which again have no further end than to prolong a wretched existence; and then that all our satisfaction concerning certain subjects of investigation ends in nothing better than a passive resignation... when I consider all this... I am silent.

I-I’m not making advances,” she told him as she flattened herself against his chest. “You’re just an available s-source of heat.” “So you say,” St. Vincent replied lazily, tucking the quilt more tightly around them both. “However, during the past quarter hour you’ve been fondling parts of my anatomy that no one’s ever dared to touch before.” “I v-very much doubt that.” She burrowed even further into the depths of his coat, and added in a muffled voice, “You’ve probably been h-handled more than a hamper at Fortnum and Mason.

God created through love and for love. God did not create anything except love itself, and the means to love. He created love in all its forms. He created beings capable of love from all possible distances. Because no other could do it, he himself went to the greatest possible distance, the infinite distance. This infinite distance between God and God, this supreme tearing apart, this agony beyond all others, this marvel of love, is the crucifixion. Nothing can be further from God than that which has been made accursed.

Men seek retreats for themselves, houses in the country, sea-shores, and mountains; and thou too art wont to desire such things very much. But this is altogether a mark of the most common sort of men, for it is in thy power whenever thou shalt choose to retire into thyself. For nowhere either with more quiet or more freedom from trouble does a man retire than into his own soul, particularly when he has within him such thoughts that by looking into them he is immediately in perfect tranquility; and I affirm that tranquility is nothing else than the good ordering of the mind. Constantly then give to thyself this retreat, and renew thyself; and let thy principles be brief and fundamental, which, as soon as thou shalt recur to them, will be sufficient to cleanse the soul completely, and to send thee back free from all discontent with the things to which thou returnest. For with what art thou discontented? With the badness of men? Recall to thy mind this conclusion, that rational animals exist for one another, and that to endure is a part of justice, and that men do wrong involuntarily; and consider how many already, after mutual enmity, suspicion, hatred, and fighting, have been stretched dead, reduced to ashes; and be quiet at last.- But perhaps thou art dissatisfied with that which is assigned to thee out of the universe.- Recall to thy recollection this alternative; either there is providence or atoms, fortuitous concurrence of things; or remember the arguments by which it has been proved that the world is a kind of political community, and be quiet at last.- But perhaps corporeal things will still fasten upon thee.- Consider then further that the mind mingles not with the breath, whether moving gently or violently, when it has once drawn itself apart and discovered its own power, and think also of all that thou hast heard and assented to about pain and pleasure, and be quiet at last.- But perhaps the desire of the thing called fame will torment thee.- See how soon everything is forgotten, and look at the chaos of infinite time on each side of the present, and the emptiness of applause, and the changeableness and want of judgement in those who pretend to give praise, and the narrowness of the space within which it is circumscribed, and be quiet at last. For the whole earth is a point, and how small a nook in it is this thy dwelling, and how few are there in it, and what kind of people are they who will praise thee.

Standing there in-between two disgusting Dumpsters in some crappy alley with the whole world crumbling down around me, and hearing Alex say those words, all the fear I have carried with me since I learned to sit, stand, breathe— since I was told that at the very heart of me was something wrong, something rotten and diseased, something to be suppressed—since I was told that I was always just a heartbeat away from being damaged—all of it vanishes at once. That thing—the heart of hearts of me, the core of my core—stretches and unfurls even further, soaring like a flag: making me feel stronger than I ever have before.

...Whilst on board the Beagle I was quite orthodox, and I remember being heartily laughed at by several of the officers... for quoting the Bible as an unanswerable authority on some point of morality... But I had gradually come by this time, i.e., 1836 to 1839, to see that the Old Testament from its manifestly false history of the world, with the Tower of Babel, the rainbow at sign, &c., &c., and from its attributing to God the feelings of a revengeful tyrant, was no more to be trusted than the sacred books of the Hindoos, or the beliefs of any barbarian. ...By further reflecting that the clearest evidence would be requisite to make any sane man believe in the miracles by which Christianity is supported, (and that the more we know of the fixed laws of nature the more incredible do miracles become), that the men at that time were ignorant and credulous to a degree almost uncomprehensible by us, that the Gospels cannot be proved to have been written simultaneously with the events, that they differ in many important details, far too important, as it seemed to me, to be admitted as the usual inaccuracies of eyewitnesses; by such reflections as these, which I give not as having the least novelty or value, but as they influenced me, I gradually came to disbelieve in Christianity as a divine revelation. The fact that many false religions have spread over large portions of the earth like wild-fire had some weight with me. Beautiful as is the morality of the New Testament, it can be hardly denied that its perfection depends in part on the interpretation which we now put on metaphors and allegories. But I was very unwilling to give up my belief... Thus disbelief crept over me at a very slow rate, but was at last complete. The rate was so slow that I felt no distress, and have never since doubted even for a single second that my conclusion was correct. I can indeed hardly see how anyone ought to wish Christianity to be true; for if so the plain language of the text seems to show that the men who do not believe, and this would include my Father, Brother and almost all of my friends, will be everlastingly punished. And this is a damnable doctrine.

First of all, this goes no further than this room." "Agreed," she said quickly. Anthony looked pointedly at Simon. "Of course," he replied. "Mother would be devastated if she learned the truth." "Actually," Simon murmured, "I rather think your mother would applaud our ingenuity, but since you have quite obviously known her longer, I bow to your discretion." Anthony shot him a frosty look. "Second, under no circumstances are the two of you to be alone together. Ever." "Well, that should be easy," Daphne said, "as we wouldn't be allowed to be alone if we were courting in truth, anyway." Simon recalled their brief interlude in the hall at Lady Danbury's house, and found it a pity that he wasn't to be allowed any more private time with Daphne, but he recognized a brick wall when he saw one, especially when said wall happened to be named Anthony Bridgerton. So he just nodded and murmured his assent. "Third—" "There is a third?" Daphne asked.             "There would be thirty if I could think of them," Anthony growled.                                        "Very well," she acceded, looking most aggrieved. "If you must.

I believed that by fixing it down in words, I could force sense from all that had happened, that effect would follow cause, and the reason for each event come clear to me. But then I returned one day, to find all my careful scribing gone to fragments of vellum lying in a trampled yard with wet snow blowing over them. I sat my horse, looking down at them, and knew that, as it always would, the past had broken free of my effort to define and understand it. History is no more fixed and dead than the future. The past is no further away than the last breath you took.

You won't get much with only ten men," Will said, in a reasonable tone of voice. Gundar snorted angrily. "Ten? I've got twenty-seven men behind me!" There was an angry growl of assent from his men-although Ulf didn't join in, Gundar noticed. This time, when the Ranger spoke, there was no trace of the pleasant, reasonable tone. Instead, the voice was hard and cold. "You haven't reached the castle yet," Will said. "I've got twenty-three arrows in my quiver still, and a further dozen in my packsaddle. And you've got several kilometers to go-all within bowshot of the trees there. Bad shot as I am, I should be able to account for more than half your men. Then you'll be facing the garrison with just ten men.

There is nothing so annoying as to be fairly rich, of a fairly good family, pleasing presence, average education, to be "not stupid," kindhearted, and yet to have no talent at all, no originality, not a single idea of one's own—to be, in fact, "just like everyone else." Of such people there are countless numbers in this world—far more even than appear. They can be divided into two classes as all men can—that is, those of limited intellect, and those who are much cleverer. The former of these classes is the happier. To a commonplace man of limited intellect, for instance, nothing is simpler than to imagine himself an original character, and to revel in that belief without the slightest misgiving. Many of our young women have thought fit to cut their hair short, put on blue spectacles, and call themselves Nihilists. By doing this they have been able to persuade themselves, without further trouble, that they have acquired new convictions of their own. Some men have but felt some little qualm of kindness towards their fellow-men, and the fact has been quite enough to persuade them that they stand alone in the van of enlightenment and that no one has such humanitarian feelings as they. Others have but to read an idea of somebody else's, and they can immediately assimilate it and believe that it was a child of their own brain. The "impudence of ignorance," if I may use the expression, is developed to a wonderful extent in such cases;—unlikely as it appears, it is met with at every turn. ... those belonged to the other class—to the "much cleverer" persons, though from head to foot permeated and saturated with the longing to be original. This class, as I have said above, is far less happy. For the "clever commonplace" person, though he may possibly imagine himself a man of genius and originality, none the less has within his heart the deathless worm of suspicion and doubt; and this doubt sometimes brings a clever man to despair. (As a rule, however, nothing tragic happens;—his liver becomes a little damaged in the course of time, nothing more serious. Such men do not give up their aspirations after originality without a severe struggle,—and there have been men who, though good fellows in themselves, and even benefactors to humanity, have sunk to the level of base criminals for the sake of originality)

I know I have a pretty good sense for music, but she was better than me. I used to think it was such a waste! I thought, ‘If only she had started out with a good teacher and gotten the proper training, she’d be so much further along!’ But I was wrong about that. She was not the kind of child who could stand proper training. There just happen to be people like that. They’re blessed with this marvelous talent, but they can’t make the effort to systematize it. They end up squandering it in little bits and pieces. I’ve seen my share of people like that. At first you think they’re amazing. Like, they can sight-read some terrifically difficult piece and do a damn good job playing it all the way through. You see them do it, and you’re overwhelmed. you think, ‘I could never do that in a million years.’ But that’s as far as they go. They can’t take it any further. And why not? Because they won’t put in the effort. Because they haven’t had the discipline pounded into them. They’ve been spoiled. They have just enough talent so they’ve been able to play things well without any effort and they’ve had people telling them how great they are from the time they’re little, so hard work looks stupid to them. They’ll take some piece another kid has to work on for three weeks and polish it off in half the time, so the teacher figures they’ve put enough into it and lets them go to the next thing. And they do that in half the time and go on to the next piece. They never find out what it means to be hammered by the teacher; they lose out on a certain element required or character building. It’s a tragedy.

When we see that almost everything men devote their lives to attain, sparing no effort and encountering a thousand toils and dangers in the process, has, in the end, no further object than to raise themselves in the estimation of others; when we see that not only offices, titles, decorations, but also wealth, nay, even knowledge[1] and art, are striven for only to obtain, as the ultimate goal of all effort, greater respect from one's fellowmen,—is not this a lamentable proof of the extent to which human folly can go?

Lila was able to speak through writing; unlike me when I wrote, unlike Sarratore in his articles and poems, unlike even many writers I had read and was reading, she expressed herself in sentences that were well constructed, and without error, even though she had stopped going to school, but–further–she left no trace of effort, you weren't aware of the artifice of the written word. I read and I saw her, I heard her. The voice set in the writing overwhelmed me, enthralled me even more than when we talked face to face; it was completely cleansed of the dross of speech, of the confusion of the oral; it had the vivid orderliness that I imagined would belong to conversation if one were so fortunate as to be born from the head of Zeus and not from the Grecos, the Cerullos.

It would have been better to do what everyone else does, neither taking life too seriously nor seeing it as merely grotesque, choosing a profession and practicing it, grabbing one's share of the common cake, eating it and saying, "It's delicious!" rather than following the gloomy path that I have trodden all alone; then I wouldn’t be here writing this, or at least it would have been a different story. The further I proceed with it, the more confused it seems even to me, like hazy prospects seen from too far away, since everything passes, even the memory of our most scalding tears and our heartiest laughter; our eyes soon dry, our mouths resume their habitual shape; the only memory that remains to me is that of a long tedious time that lasted for several winters, spent in yawning and wishing I were dead

The shudder went all through him. Bones pressed me so close that his body ground into mine, jerking my head back with a thick handful of hair until our eyes locked. What had started out as a game was now an open challenge, as well as a direct threat. Any further action would bear results, it was clear from the way his gaze smoldered into mine. All of this should have frightened me, but it was as if my mind were incapable of rational thought. He was a vampire, a hit man, and had almost killed me...and nothing mattered more than the feel of him. I licked my lips and didn't pull away, and it was all the invitation he needed.

In my opinion, if, as the result of certain combinations, Kepler's or Newton's discoveries could become known to people in no other way than by sacrificing the lives of one, or ten, or a hundred or more people who were hindering the discovery, or standing as an obstacle in its path, then Newton would have the right, and it would even be his duty... to remove those ten or a hundred people, in order to make his discoveries known to mankind. It by no means follows from this, incidentally, that Newton should have the right to kill anyone he pleases, whomever happens along, or to steal from the market every day. Further, I recall developing in my article the idea that all... well, let's say, the lawgivers and founders of mankind, starting from the most ancient and going on to the Lycurguses, the Solons, the Muhammads, the Napoleons, and so forth, that all of them to a man were criminals, from the fact alone that in giving a new law, they thereby violated the old one, held sacred by society and passed down from their fathers, and they certainly did not stop at shedding blood either, if it happened that blood (sometimes quite innocent and shed valiantly for the ancient law) could help them.

. . . the only legitimate reason that kingship is not attractive to us is because in this age and this world the only kings available are finite and sinful. Listen to C. S. Lewis describe why he believes in democracy: A great deal of democratic enthusiasm descends from the ideas of people like Rousseau, who believed in democracy because they thought mankind so wise and good that everyone deserved a share in the government. The danger of defending democracy on those grounds is that they’re not true. . . I find that they’re not true without looking further than myself. I don’t deserve a share in governing a hen-roost, much less a nation. . . . The real reason for democracy is . . . Mankind is so fallen that no man can be trusted with unchecked power over his fellows. Aristotle said that some people were only fit to be slaves. I do not contradict him. But I reject slavery because I see no men fit to be masters.1 If there could be a king who is not limited in his wisdom and power and goodness and love for his subjects, then monarchy would be the best of all governments. If such a ruler could ever rise in the world—with no weakness, no folly, no sin—then no wise and humble person would ever want democracy again. The question is not whether God broke into the universe as a king. He did. The question is: What kind of king is he? What difference would his kingship make for you?

But let me say this. I am a superstitious man, a ridiculous failing but I must confess it here. And so if some unlucky accident should befall my youngest son, if some police officer should accidentally shoot him, if he should hang himself while in his jail cell, if new witnesses appear to testify to his guilt, my superstition will make me feel that it was the result of the ill will still borne me by some people here. Let me go further. If my son is struck by a bolt of lightning I will blame some of the people here. If his plane show fall into the sea or his ship sink beneath the waves of the ocean, if he should catch a mortal fever, if his automobile should be struck by a train, such is my superstition that I would blame the ill will felt by people here. Gentlemen, that ill will, that bad luck, I could never forgive. But aside from that let me swear by the souls of my grandchildren that I will never break the peace we have made. After all, are we or are we not better men than those pezzonovanti who have killed countless millions of men in our lifetimes?

One evening Milarepa returned to his cave after gathering firewood, only to find it filled with demons. They were cooking his food, reading his books, sleeping in his bed. They had taken over the joint. He knew about nonduality of self and other, but he still didn’t quite know how to get these guys out of his cave. Even though he had the sense that they were just a projection of his own mind—all the unwanted parts of himself—he didn’t know how to get rid of them. So first he taught them the dharma. He sat on this seat that was higher than they were and said things to them about how we are all one. He talked about compassion and shunyata and how poison is medicine. Nothing happened. The demons were still there. Then he lost his patience and got angry and ran at them. They just laughed at him. Finally, he gave up and just sat down on the floor, saying, “I’m not going away and it looks like you’re not either, so let’s just live here together.” At that point, all of them left except one. Milarepa said, “Oh, this one is particularly vicious.” (We all know that one. Sometimes we have lots of them like that. Sometimes we feel that’s all we’ve got.) He didn’t know what to do, so he surrendered himself even further. He walked over and put himself right into the mouth of the demon and said, “Just eat me up if you want to.” Then that demon left too.

I was only going to say that heaven did not seem to be my home; and I broke my heart with weeping to come back to earth; and the angels were so angry that they flung my out into the middle of the heath on the top of Wuthering Heights; where I woke sobbing for joy. That will do to explain my secret, as well as the other. I've no more business to marry Edgar Linton than I have to be in heaven; and if the wicked man in there had not brought Heathcliff so low, I shouldn't have thought of it. It would degrade me to marry Heathcliff now; so he shall never know how I love him: and that, not because he's handsome, but because he's more myself than I am. What ever our souls are made of, his and mine are the same; and Linton's is as different as a moonbeam from lightning, or frost from fire.' Ere this speech ended, I became sensible of Heathcliff's presence. Having noticed a slight movement, I turned my head, and saw him rise from the bench, and steal out noiselessly. He had listened till he heard Catherine say it would degrade her to marry him, and then he stayed to hear no further.

It's a most peculiar psychology—this business of 'Science is based on faith too, so there!' Typically this is said by people who claim that faith is a good thing. Then why do they say 'Science is based on faith too!' in that angry-triumphal tone, rather than as a compliment? And a rather dangerous compliment to give, one would think, from their perspective. If science is based on 'faith', then science is of the same kind as religion—directly comparable. If science is a religion, it is the religion that heals the sick and reveals the secrets of the stars. It would make sense to say, 'The priests of science can blatantly, publicly, verifiably walk on the Moon as a faith-based miracle, and your priests' faith can't do the same.' Are you sure you wish to go there, oh faithist? Perhaps, on further reflection, you would prefer to retract this whole business of 'Science is a religion too!

When does a job feel meaningful? Whenever it allows us to generate delight or reduce suffering in others. Though we are often taught to think of ourselves as inherently selfish, the longing to act meaningfully in our work seems just as stubborn a part of our make-up as our appetite for status or money. It is because we are meaning-focused animals rather than simply materialistic ones that we can reasonably contemplate surrendering security for a career helping to bring drinking water to rural Malawi or might quit a job in consumer goods for one in cardiac nursing, aware that when it comes to improving the human condition a well-controlled defibrillator has the edge over even the finest biscuit. But we should be wary of restricting the idea of meaningful work too tightly, of focusing only on the doctors, the nuns of Kolkata or the Old Masters. There can be less exalted ways to contribute to the furtherance of the collective good.... ....An endeavor endowed with meaning may appear meaningful only when it proceeds briskly in the hands of a restricted number of actors and therefore where particular workers can make an imaginative connection between what they have done with their working days and their impact upon others.

You see, people in the depressive position are often stigmatised as ‘failures' or ‘losers'. Of course, nothing could be further from the truth. If these people are in the depressive position, it is most probably because they have tried too hard or taken on too much, so hard and so much that they have made themselves ‘ill with depression'. In other words, if these people are in the depressive position, it is because their world was simply not good enough for them. They wanted more, they wanted better, and they wanted different, not just for themselves, but for all those around them. So if they are failures or losers, this is only because they set the bar far too high. They could have swept everything under the carpet and pretended, as many people do, that all is for the best in the best of possible worlds. But unlike many people, they had the honesty and the strength to admit that something was amiss, that something was not quite right. So rather than being failures or losers, they are just the opposite: they are ambitious, they are truthful, and they are courageous. And that is precisely why they got ‘ill'. To make them believe that they are suffering from some chemical imbalance in the brain and that their recovery depends solely or even mostly on popping pills is to do them a great disfavour: it is to deny them the precious opportunity not only to identify and address important life problems, but also to develop a deeper and more refined appreciation of themselves and of the world around them—and therefore to deny them the opportunity to fulfil their highest potential as human beings.

Hold childhood in reverence, and do not be in any hurry to judge it for good or ill. Leave exceptional cases to show themselves, let their qualities be tested and confirmed, before special methods are adopted. Give nature time to work before you take over her business, lest you interfere with her dealings. You assert that you know the value of time and are afraid to waste it. You fail to perceive that it is a greater waste of time to use it ill than to do nothing, and that a child ill taught is further from virtue than a child who has learnt nothing at all. You are afraid to see him spending his early years doing nothing. What! is it nothing to be happy, nothing to run and jump all day? He will never be so busy again all his life long. Plato, in his Republic, which is considered so stern, teaches the children only through festivals, games, songs, and amusements. It seems as if he had accomplished his purpose when he had taught them to be happy; and Seneca, speaking of the Roman lads in olden days, says, "They were always on their feet, they were never taught anything which kept them sitting." Were they any the worse for it in manhood? Do not be afraid, therefore, of this so-called idleness. What would you think of a man who refused to sleep lest he should waste part of his life? You would say, "He is mad; he is not enjoying his life, he is robbing himself of part of it; to avoid sleep he is hastening his death." Remember that these two cases are alike, and that childhood is the sleep of reason. The apparent ease with which children learn is their ruin. You fail to see that this very facility proves that they are not learning. Their shining, polished brain reflects, as in a mirror, the things you show them, but nothing sinks in. The child remembers the words and the ideas are reflected back; his hearers understand them, but to him they are meaningless. Although memory and reason are wholly different faculties, the one does not really develop apart from the other. Before the age of reason the child receives images, not ideas; and there is this difference between them: images are merely the pictures of external objects, while ideas are notions about those objects determined by their relations.

[L]et us not overlook the further great fact, that not only does science underlie sculpture, painting, music, poetry, but that science is itself poetic. The current opinion that science and poetry are opposed is a delusion. ... On the contrary science opens up realms of poetry where to the unscientific all is a blank. Those engaged in scientific researches constantly show us that they realize not less vividly, but more vividly, than others, the poetry of their subjects. Whoever will dip into Hugh Miller's works on geology, or read Mr. Lewes's “Seaside Studies,” will perceive that science excites poetry rather than extinguishes it. And whoever will contemplate the life of Goethe will see that the poet and the man of science can co-exist in equal activity. Is it not, indeed, an absurd and almost a sacrilegious belief that the more a man studies Nature the less he reveres it? Think you that a drop of water, which to the vulgar eye is but a drop of water, loses anything in the eye of the physicist who knows that its elements are held together by a force which, if suddenly liberated, would produce a flash of lightning? Think you that what is carelessly looked upon by the uninitiated as a mere snow-flake, does not suggest higher associations to one who has seen through a microscope the wondrously varied and elegant forms of snow-crystals? Think you that the rounded rock marked with parallel scratches calls up as much poetry in an ignorant mind as in the mind of a geologist, who knows that over this rock a glacier slid a million years ago? The truth is, that those who have never entered upon scientific pursuits know not a tithe of the poetry by which they are surrounded. Whoever has not in youth collected plants and insects, knows not half the halo of interest which lanes and hedge-rows can assume. Whoever has not sought for fossils, has little idea of the poetical associations that surround the places where imbedded treasures were found. Whoever at the seaside has not had a microscope and aquarium, has yet to learn what the highest pleasures of the seaside are. Sad, indeed, is it to see how men occupy themselves with trivialities, and are indifferent to the grandest phenomena—care not to understand the architecture of the universe, but are deeply interested in some contemptible controversy about the intrigues of Mary Queen of Scots!—are learnedly critical over a Greek ode, and pass by without a glance that grand epic... upon the strata of the Earth!

We look back on history, and what do we see? Empires rising and falling; revolutions and counter-revolutions succeeding one another; wealth accumulating and wealth dispersed; one nation dominant and then another. As Shakespeare’s King Lear puts it, “the rise and fall of great ones that ebb and flow with the moon.” In one lifetime I’ve seen my fellow countrymen ruling over a quarter of the world, and the great majority of them convinced – in the words of what is still a favorite song – that God has made them mighty and will make them mightier yet. I’ve heard a crazed Austrian announce the establishment of a German Reich that was to last for a thousand years; an Italian clown report that the calendar will begin again with his assumption of power; a murderous Georgian brigand in the Kremlin acclaimed by the intellectual elite as wiser than Solomon, more enlightened than Ashoka, more humane than Marcus Aurelius. I’ve seen America wealthier than all the rest of the world put together; and with the superiority of weaponry that would have enabled Americans, had they so wished, to outdo an Alexander or a Julius Caesar in the range and scale of conquest. All in one little lifetime – gone with the wind: England now part of an island off the coast of Europe, threatened with further dismemberment; Hitler and Mussolini seen as buffoons; Stalin a sinister name in the regime he helped to found and dominated totally for three decades; Americans haunted by fears of running out of the precious fluid that keeps their motorways roaring and the smog settling, by memories of a disastrous military campaign in Vietnam, and the windmills of Watergate. Can this really be what life is about – this worldwide soap opera going on from century to century, from era to era, as old discarded sets and props litter the earth? Surely not. Was it to provide a location for so repetitive and ribald a production as this that the universe was created and man, or homo sapiens as he likes to call himself – heaven knows why – came into existence? I can’t believe it. If this were all, then the cynics, the hedonists, and the suicides are right: the most we can hope for from life is amusement, gratification of our senses, and death. But it is not all.

Isn’t it funny how we make rational excuses for being out of alignment? We say, “Well, this ____ and that ____ happened, so it makes perfect sense for me to be feeling like this ____ and wanting to do this ____.” Yet, to this day, I have never met a happy person who adheres to those excuses. In fact, each time I – or anyone else – decide to give in to “rational excuses” that justify feeling bad – it’s interesting that only further suffering is the result. There is never a good enough reason for us to be out of alignment with peace. Sure, we can go there and make choices that dim our lights… and that is fine; there certainly is purpose for it and the contrast gives us lessons to learn… yet if we’re aware of what we are doing and we’re ready to let go of the suffering – then why go there at all? It’s like beating a dead horse. Been there, done that… so why do we keep repeating it? Pain is going to happen; it’s inevitable in this human experience, yet it is often so brief. When we make those excuses, what happens is: we pick up that pain and begin to carry it with us into the next day… and the next day… into next week… maybe next month… and some of us even carry it for years or to our graves! Forgive, let it go! It is NOT worth it! It is NEVER worth it. There is never a good enough reason for us to pick up that pain and carry it with us. There is never a good enough reason for us to be out of alignment with peace. Unforgiveness hurts you; it hurts others, so why even go there? Why even promote pain? Why say painful things to yourself or others? Why think pain? Just let it go! Whenever I look back on painful things or feel pain today, I know it is my EGO that drives me to “go there.” The EGO likes to have the last word, it likes to feel superior, it likes to make others feel less than in hopes that it will make itself (me) feel better about my insecurities. Maybe if I hurt them enough, they will feel the pain I felt over what they did to me. It’s only fair! It’s never my fault; it’s always someone else’s. There is a twisted sense of pleasure I get from feeling this way, and my EGO eats it right up. YET! With awareness that continues to grow and expand each day, I choose to not feed my pain (EGO) or even go there. I still feel it at times, of course, so I simply acknowledge it and then release it. I HAVE power and choice over my speech and actions. I do not need to ever “go there” again. It’s my choice; it’s your choice. So it’s about damn time we start realizing this. We are not victims of our impulses or emotions; we have the power to control them, and so it’s time to stop acting like we don’t. It’s time to relinquish the excuses.

Well, my dear sisters, the gospel is the good news that can free us from guilt. We know that Jesus experienced the totality of mortal existence in Gethsemane. It's our faith that he experienced everything- absolutely everything. Sometimes we don't think through the implications of that belief. We talk in great generalities about the sins of all humankind, about the suffering of the entire human family. But we don't experience pain in generalities. We experience it individually. That means he knows what it felt like when your mother died of cancer- how it was for your mother, how it still is for you. He knows what it felt like to lose the student body election. He knows that moment when the brakes locked and the car started to skid. He experienced the slave ship sailing from Ghana toward Virginia. He experienced the gas chambers at Dachau. He experienced Napalm in Vietnam. He knows about drug addiction and alcoholism. Let me go further. There is nothing you have experienced as a woman that he does not also know and recognize. On a profound level, he understands the hunger to hold your baby that sustains you through pregnancy. He understands both the physical pain of giving birth and the immense joy. He knows about PMS and cramps and menopause. He understands about rape and infertility and abortion. His last recorded words to his disciples were, "And, lo, I am with you always, even unto the end of the world." (Matthew 28:20) He understands your mother-pain when your five-year-old leaves for kindergarten, when a bully picks on your fifth-grader, when your daughter calls to say that the new baby has Down syndrome. He knows your mother-rage when a trusted babysitter sexually abuses your two-year-old, when someone gives your thirteen-year-old drugs, when someone seduces your seventeen-year-old. He knows the pain you live with when you come home to a quiet apartment where the only children are visitors, when you hear that your former husband and his new wife were sealed in the temple last week, when your fiftieth wedding anniversary rolls around and your husband has been dead for two years. He knows all that. He's been there. He's been lower than all that. He's not waiting for us to be perfect. Perfect people don't need a Savior. He came to save his people in their imperfections. He is the Lord of the living, and the living make mistakes. He's not embarrassed by us, angry at us, or shocked. He wants us in our brokenness, in our unhappiness, in our guilt and our grief. You know that people who live above a certain latitude and experience very long winter nights can become depressed and even suicidal, because something in our bodies requires whole spectrum light for a certain number of hours a day. Our spiritual requirement for light is just as desperate and as deep as our physical need for light. Jesus is the light of the world. We know that this world is a dark place sometimes, but we need not walk in darkness. The people who sit in darkness have seen a great light, and the people who walk in darkness can have a bright companion. We need him, and He is ready to come to us, if we'll open the door and let him.

there was a sort of embarrassment about storytelling that struck home powerfully about one hundred years ago, at the beginning of modernism. We see a similar reaction in painting and in music. It's a preoccupation suddenly with the surface rather than the depth. So you get, for example, Picasso and Braque making all kinds of experiments with the actual surface of the painting. That becomes the interesting thing, much more interesting than the thing depicted, which is just an old newspaper, a glass of wine, something like that. In music, the Second Viennese School becomes very interested in what happens when the surface, the diatonic structure of the keys breaks down, and we look at the notes themselves in a sort of tone row, instead of concentrating on things like tunes, which are sort of further in, if you like. That happened, of course, in literature, too, with such great works as James Joyce's Ulysses, which is all about, really, how it's told. Not so much about what happens, which is a pretty banal event in a banal man's life. It's about how it's told. The surface suddenly became passionately interesting to artists in every field about a hundred years ago. In the field of literature, story retreated. The books we talked about just now, Middlemarch, Bleak House, Vanity Fair -- their authors were the great storytellers as well as the great artists. After modernism, things changed. Indeed, modernism sometimes seems to me like an equivalent of the Fall. Remember, the first thing Adam and Eve did when they ate the fruit was to discover that they had no clothes on. They were embarrassed. Embarrassment was the first consequence of the Fall. And embarrassment was the first literary consequence of this modernist discovery of the surface. "Am I telling a story? Oh my God, this is terrible. I must stop telling a story and focus on the minute gradations of consciousness as they filter through somebody's..." So there was a great split that took place. Story retreated, as it were, into genre fiction-into crime fiction, into science fiction, into romantic fiction-whereas the high-art literary people went another way. Children's books held onto the story, because children are rarely interested in surfaces in that sort of way. They're interested in what-happened and what-happened next. I found it a great discipline, when I was writing The Golden Compass and other books, to think that there were some children in the audience. I put it like that because I don't say I write for children. I find it hard to understand how some writers can say with great confidence, "Oh, I write for fourth grade children" or "I write for boys of 12 or 13." How do they know? I don't know. I would rather consider myself in the rather romantic position of the old storyteller in the marketplace: you sit down on your little bit of carpet with your hat upturned in front of you, and you start to tell a story. Your interest really is not in excluding people and saying to some of them, "No, you can't come, because it's just for so-and-so." My interest as a storyteller is to have as big an audience as possible. That will include children, I hope, and it will include adults, I hope. If dogs and horses want to stop and listen, they're welcome as well.