Great Things Take Time Quotes

Death is a strange thing. People live their whole lives as if it does not exist, and yet it's often one of the great motivations for living. Some of us, in time, become so conscious of it that we live harder, more obstinately, with more fury. Some need its constant presence to even be aware of its antithesis. Others become so preoccupied with it that they go into the waiting room long before it has announced its arrival. We fear it, yet most of us fear more than anything that it may take someone other than ourselves. For the greatest fear of death is always that it will pass us by. And leave us there alone.

Things like that happen all the time in this great big world of ours. It's like taking a boat out on a beautiful lake on a beautiful day and thinking both the sky and the lake are beautiful. So stop eating yourself up alive. Things will go where they're supposed to go if you just let them take their natural course.

No matter how great the talent or efforts, some things just take time. You can't produce a baby in one month by getting nine women pregnant.

Greatness takes time, Banu Nahida. Often the mightiest things have the humblest beginnings.

Think of it this way: There are two kinds of failure. The first comes from never trying out your ideas because you are afraid, or because you are waiting for the perfect time. This kind of failure you can never learn from, and such timidity will destroy you. The second kind comes from a bold and venturesome spirit. If you fail in this way, the hit that you take to your reputation is greatly outweighed by what you learn. Repeated failure will toughen your spirit and show you with absolute clarity how things must be done.

Abe held my gaze a bit longer and then broke into an easy smile. ʺOf course, of course. This is a family gathering. A celebration. And look: hereʹs our newest member.ʺ Dimitri had joined us and wore black and white like my mother and me. He stood beside me, conspicuously not touching. ʺMr. Mazur,ʺ he said formally, nodding a greeting to both of them. ʺGuardian Hathaway.ʺ Dimitri was seven years older than me, but right then, facing my parents, he looked like he was sixteen and about to pick me up for a date. ʺAh, Belikov,ʺ said Abe, shaking Dimitriʹs hand. ʺIʹd been hoping weʹd run into each other. Iʹd really like to get to know you better. Maybe we can set aside some time to talk, learn more about life, love, et cetera. Do you like to hunt? You seem like a hunting man. Thatʹs what we should do sometime. I know a great spot in the woods. Far, far away. We could make a day of it. Iʹve certainly got a lot of questions Iʹd like to ask you. A lot of things Iʹd like to tell you too.ʺ I shot a panicked look at my mother, silently begging her to stop this. Abe had spent a good deal of time talking to Adrian when we dated, explaining in vivid and gruesome detail exactly how Abe expected his daughter to be treated. I did not want Abe taking Dimitri off alone into the wilderness, especially if firearms were involved. ʺActually,ʺ said my mom casually. ʺIʹd like to come along. I also have a number of questions—especially about when you two were back at St. Vladimirʹs.ʺ ʺDonʹt you guys have somewhere to be?ʺ I asked hastily. ʺWeʹre about to start.ʺ That, at least, was true. Nearly everyone was in formation, and the crowd was quieting. ʺOf course,ʺ said Abe. To my astonishment, he brushed a kiss over my forehead before stepping away. ʺIʹm glad youʹre back.ʺ Then, with a wink, he said to Dimitri: ʺLooking forward to our chat.ʺ ʺRun,ʺ I said when they were gone. ʺIf you slip out now, maybe they wonʹt notice. Go back to Siberia." "Actually," said Dimitri, "I'm pretty sure Abe would notice. Don't worry, Roza. I'm not afraid. I'll take whatever heat they give me over being with you. It's worth it.

Sure, we'd faced some things as children that a lot of kids don't. Sure, Justin had qualified for his Junior de Sade Badge in his teaching methods for dealing with pain. We still hadn't learned, though, that growing up is all about getting hurt. And then getting over it. You hurt. You recover. You move on. Odds are pretty good you're just going to get hurt again. But each time, you learn something. Each time, you come out of it a little stronger, and at some point you realize that there are more flavors of pain than coffee. There's the little empty pain of leaving something behind - gradutaing, taking the next step forward, walking out of something familiar and safe into the unknown. There's the big, whirling pain of life upending all of your plans and expecations. There's the sharp little pains of failure, and the more obscure aches of successes that didn't give you what you thought they would. There are the vicious, stabbing pains of hopes being torn up. The sweet little pains of finding others, giving them your love, and taking joy in their life they grow and learn. There's the steady pain of empathy that you shrug off so you can stand beside a wounded friend and help them bear their burdens. And if you're very, very lucky, there are a very few blazing hot little pains you feel when you realized that you are standing in a moment of utter perfection, an instant of triumph, or happiness, or mirth which at the same time cannot possibly last - and yet will remain with you for life. Everyone is down on pain, because they forget something important about it: Pain is for the living. Only the dead don't feel it. Pain is a part of life. Sometimes it's a big part, and sometimes it isn't, but either way, it's a part of the big puzzle, the deep music, the great game. Pain does two things: It teaches you, tells you that you're alive. Then it passes away and leaves you changed. It leaves you wiser, sometimes. Sometimes it leaves you stronger. Either way, pain leaves its mark, and everything important that will ever happen to you in life is going to involve it in one degree or another.

Great things take time. Your business idea is one of those things. If it’s taking time, it means your idea is trying to bring a big societal and cultural change.

How could you give me life, and take from me all the inappreciable things that raise it from the state of conscious death? Where are the graces of my soul? Where are the sentiments of my heart? What have you done, oh, Father, What have you done with the garden that should have bloomed once, in this great wilderness here? Said louisa as she touched her heart.

I know there were no guaratnees. No way of knowing what came next for me, or him, or anything. Some things dont last forever, but some things do. Like a great song, or a good book, or a good memory you can take out and unfold in your darkest times, pressing down the corners and peering close, hoping you still see the person you see there . . . That was the thing, you just never knew. Right now, though, I wanted not to think forward or backward, but only to lose myself in the words.

I don’t have many friends, not the living, breathing sort at any rate. And I don’t mean that in a sad and lonely way; I’m just not the type of person who accumulates friends or enjoys crowds. I’m good with words, but not spoken kind; I’ve often thought what a marvelous thing it would be if I could only conduct relationships on paper. And I suppose, in a sense, that’s what I do, for I’ve hundreds of the other sort, the friends contained within bindings, pages after glorious pages of ink, stories that unfold the same way every time but never lose their joy, that take me by the hand and lead me through doorways into worlds of great terror and rapturous delight. Exciting, worthy, reliable companions - full of wise counsel, some of them - but sadly ill-equipped to offer the use of a spare bedroom for a month or two.

A Psalm of Life Tell me not in mournful numbers, Life is but an empty dream! For the soul is dead that slumbers, And things are not what they seem. Life is real! Life is earnest! And the grave is not its goal; Dust thou are, to dust thou returnest, Was not spoken of the soul. Not enjoyment, and not sorrow, Is our destined end or way; But to act, that each tomorrow Find us farther than today. Art is long, and Time is fleeting, And our hearts, though stout and brave, Still, like muffled drums, are beating Funeral marches to the grave. In the world's broad field of battle, In the bivouac of Life, Be not like dumb, driven cattle! Be a hero in the strife! Trust no Future, howe'er pleasant! Let the dead Past bury its dead! Act, - act in the living Present! Heart within, and God o'erhead! Lives of great men all remind us We can make our lives sublime, And, departing, leave behind us Footprints on the sand of time; Footprints, that perhaps another, Sailing o'er life's solenm main, A forlorn and shipwrecked brother, Seeing, shall take heart again. Let us then be up and doing, With a heart for any fate; Still achieving, still pursuing, Learn to labor and to wait.

I have lived a long life, and I have seen a few things. I walked away from the Last Great Time War. I marked the passing of the Time Lords. I saw the birth of the universe and I watched as time ran out, moment by moment, until nothing remained; no time, no space. Just me. I walked in universes where the laws of physics were devised by the mind of a madman. I watched universes freeze and creations burn. I have seen things you wouldn't believe, I have lost things you will never understand. And I know things, secrets that must never be told, knowledge that must never be spoken. Knowledge that will make parasite gods blaze! So come on then! Take it! Take it all, baby! Have it! You have it all!

One of the great disadvantages of hurry is that it takes such a long time.

You're going to make it; You're going to be at peace; You're going to create, and love, and laugh, and live; You're going to do great things.

Civilized people must, I believe, satisfy the following criteria: 1) They respect human beings as individuals and are therefore always tolerant, gentle, courteous and amenable ... They do not create scenes over a hammer or a mislaid eraser; they do not make you feel they are conferring a great benefit on you when they live with you, and they don't make a scandal when they leave. (...) 2) They have compassion for other people besides beggars and cats. Their hearts suffer the pain of what is hidden to the naked eye. (...) 3) They respect other people's property, and therefore pay their debts. 4) They are not devious, and they fear lies as they fear fire. They don't tell lies even in the most trivial matters. To lie to someone is to insult them, and the liar is diminished in the eyes of the person he lies to. Civilized people don't put on airs; they behave in the street as they would at home, they don't show off to impress their juniors. (...) 5) They don't run themselves down in order to provoke the sympathy of others. They don't play on other people's heartstrings to be sighed over and cosseted ... that sort of thing is just cheap striving for effects, it's vulgar, old hat and false. (...) 6) They are not vain. They don't waste time with the fake jewellery of hobnobbing with celebrities, being permitted to shake the hand of a drunken [judicial orator], the exaggerated bonhomie of the first person they meet at the Salon, being the life and soul of the bar ... They regard prases like 'I am a representative of the Press!!' -- the sort of thing one only hears from [very minor journalists] -- as absurd. If they have done a brass farthing's work they don't pass it off as if it were 100 roubles' by swanking about with their portfolios, and they don't boast of being able to gain admission to places other people aren't allowed in (...) True talent always sits in the shade, mingles with the crowd, avoids the limelight ... As Krylov said, the empty barrel makes more noise than the full one. (...) 7) If they do possess talent, they value it ... They take pride in it ... they know they have a responsibility to exert a civilizing influence on [others] rather than aimlessly hanging out with them. And they are fastidious in their habits. (...) 8) They work at developing their aesthetic sensibility ... Civilized people don't simply obey their baser instincts ... they require mens sana in corpore sano. And so on. That's what civilized people are like ... Reading Pickwick and learning a speech from Faust by heart is not enough if your aim is to become a truly civilized person and not to sink below the level of your surroundings. [From a letter to Nikolay Chekhov, March 1886]

Moments like this act as magical interludes, placing our hearts at the edge of our souls: fleetingly, yet intensely, a fragment of eternity has come to enrich time...When tea becomes ritual, it takes its place at the heart of our ability to see greatness in small things.

I asked participants who claimed to be "strong followers of Jesus" whether Jesus spent time with the poor. Nearly 80 percent said yes. Later in the survey, I sneaked in another question, I asked this same group of strong followers whether they spent time wit the poor, and less than 2 percent said they did. I learned a powerful lesson: We can admire and worship Jesus without doing what he did. We can applaud what he preached and stood for without caring about the same things. We can adore his cross without taking up ours. I had come to see that the great tragedy of the church is not that rich Christians do not care about the poor but that rich Christians do not know the poor.

Allow me to give my lord one last piece of counsel," the old man had said, "the same counsel I once gave my brother when we parted for the last time. He was three-and-thirty when the Great Council chose him to mount the Iron Throne. A man grown with sons of his own, yet in some ways still a boy. Egg had an innocence to him, a sweetness we all loved. Kill the boy within you, I told him the day I took ship for the Wall. It takes a man to rule. An Aegon, not an Egg. Kill the boy and let the man be born." The old man felt Jon's face. "You are half the age that Egg was, and your own burden is crueler one, I fear. You will have little joy of your command, but I think you have the strength in you to do the things that must be done. Kill the boy, Jon Snow. Winter is almost upon us. Kill the boy and let the man be born.

Take the matter as you find it ask no questions, utter no remonstrances; it is your best wisdom. You expected bread and you have got a stone: break your teeth on it, and don't shriek because the nerves are martyrised; do not doubt that your mental stomach - if you have such a thing - is strong as an ostrich's; the stone will digest. You held out your hand for an egg, and fate put into it a scorpion. Show no consternation; close your fingers firmly upon the gift; let it sting through your palm. Never mind; in time, after your hand and arm have swelled and quivered long with torture, the squeezed scorpion will die, and you will have learned the great lesson how to endure without a sob.

Being alone is not the most awful thing in the world. You visit your museums and cultivate your interests and remind yourself how lucky you are not to be one of those spindly Sudanese children with flies beading their mouths. You make out To Do lists - reorganise linen cupboard, learn two sonnets. You dole out little treats to yourself - slices of ice-cream cake, concerts at Wigmore Hall. And then, every once in a while, you wake up and gaze out of the window at another bloody daybreak, and think, I cannot do this anymore. I cannot pull myself together again and spend the next fifteen hours of wakefulness fending off the fact of my own misery. People like Sheba think that they know what it's like to be lonely. They cast their minds back to the time they broke up with a boyfriend in 1975 and endured a whole month before meeting someone new. Or the week they spent in a Bavarian steel town when they were fifteen years old, visiting their greasy-haired German pen pal and discovering that her hand-writing was the best thing about her. But about the drip drip of long-haul, no-end-in-sight solitude, they know nothing. They don't know what it is to construct an entire weekend around a visit to the laundrette. Or to sit in a darkened flat on Halloween night, because you can't bear to expose your bleak evening to a crowd of jeering trick-or-treaters. Or to have the librarian smile pityingly and say, ‘Goodness, you're a quick reader!’ when you bring back seven books, read from cover to cover, a week after taking them out. They don't know what it is to be so chronically untouched that the accidental brush of a bus conductor's hand on your shoulder sends a jolt of longing straight to your groin. I have sat on park benches and trains and schoolroom chairs, feeling the great store of unused, objectless love sitting in my belly like a stone until I was sure I would cry out and fall, flailing, to the ground. About all of this, Sheba and her like have no clue.

We hear a great deal about the rudeness of the ris- ing generation. I am an oldster myself and might be expected to take the oldsters' side, but in fact I have been far more impressed by the bad manners of par- ents to children than by those of children to parents. Who has not been the embarrassed guest at family meals where the father or mother treated their grown-up offspring with an incivility which, offered to any other young people, would simply have termi- nated the acquaintance? Dogmatic assertions on mat- ters which the children understand and their elders don't, ruthless interruptions, flat contradictions, ridicule of things the young take seriously some- times of their religion insulting references to their friends, all provide an easy answer to the question "Why are they always out? Why do they like every house better than their home?" Who does not prefer civility to barbarism?

There is, in fact, no way back either to the wolf or to the child. From the very start there is no innocence and no singleness. Every created thing, even the simplest, is already guilty, already multiple. It has been thrown into the muddy stream of being and may never more swim back again to its source. The way to innocence, to the uncreated and to God leads on, not back to the wolf or to the child, but ever further into sin, ever deeper into human life. Nor will suicide really solve your problem [...] You will, instead, embark on the longer and wearier and harder road of life. You will have to multiply many times your two-fold being and complicate your complexities still further. Instead of narrowing your world and simplifying your soul, you will have to absorb more and more of the world and at last take all of it up in your painfully expanded soul, if you are ever to find peace. This is the road that Buddha and every great man has gone, whether consciously or not, insofar as fortune has favored his quest.

Before I got here, I thought for a long time that the way out of the labyrinth was to pretend that it did not exist, to build a small, self-sufficient world in a back corner of, the endless maze and to pretend that I was not lost, but home. But that only led to a lonely life accompanied only by the last words of the looking for a Great Perhaps, for real friends, and a more-than minor life. And then i screwed up and the Colonel screwed up and Takumi screwed up and she slipped through our fingers. And there's no sugar-coating it: She deserved better friends. When she fucked up, all those years ago, just a little girl terrified. into paralysis, she collapsed into the enigma of herself. And I could have done that, but I saw where it led for her. So I still believe in the Great Perhaps, and I can believe in it spite of having lost her. Beacause I will forget her, yes. That which came together will fall apart imperceptibly slowly, and I will forget, but she will forgive my forgetting, just as I forgive her for forgetting me and the Colonel and everyone but herself and her mom in those last moments she spent as a person. I know that she forgives me for being dumb and sacred and doing the dumb and scared thing. I know she forgives me, just as her mother forgives her. And here's how I know: I thought at first she was just dead. Just darkness. Just a body being eaten by bugs. I thought about her a lot like that, as something's meal. What was her-green eyes, half a smirk, the soft curves of her legs-would soon be nothing, just the bones I never saw. I thought about the slow process of becoming bone and then fossil and then coal that will, in millions of years, be mined by humans of the future, and how they would their homes with her, and then she would be smoke billowing out of a smokestack, coating the atmosphere. I still think that, sometimes. I still think that, sometimes, think that maybe "the afterlife" is just something we made up to ease the pain of loss, to make our time in the labyrinth bearable. Maybe she was just a matter, and matter gets recycled. But ultimately I do not believe that she was only matter. The rest of her must be recycled, too. I believe now that we are greater than the sum of our parts. If you take Alaska's genetic code and you add her life experiences and the relationships she had with people, and then you take the size and shape of her body, you do not get her. There is something else entirety. There is a part of her knowable parts. And that parts has to go somewhere, because it cannot be destroyed. Although no one will ever accuse me of being much of a science student, One thing I learned from science classes is that energy is never created and never destroyed. And if Alaska took her own life, that is the hope I wish I could have given her. Forgetting her mother, failing her mother and her friends and herself -those are awful things, but she did not need to fold into herself and self-destruct. Those awful things are survivable because we are as indestructible as we believe ourselves to be. When adults say "Teenagers think they are invincible" with that sly, stupid smile on their faces, they don't know how right they are. We need never be hopeless, because we can never be irreparably broken. We think that we are invincible because we are. We cannot be born, and we cannot die. Like all energy, we can only change shapes and sizes manifestations. They forget that when they get old. They get scared of losing and failing. But that part of us greater than the sum of our parts cannot begin and cannot end, and so it cannot fail. So I know she forgives me, just as I forgive her. Thomas Eidson's last words were: "It's very beautiful over there." I don't know where there is, but I believe it's somewhere, and I hope it's beautiful.

Kekulé dreams the Great Serpent holding its own tail in its mouth, the dreaming Serpent which surrounds the World. But the meanness, the cynicism with which this dream is to be used. The Serpent that announces, "The World is a closed thing, cyclical, resonant, eternally-returning," is to be delivered into a system whose only aim is to violate the Cycle. Taking and not giving back, demanding that "productivity" and "earnings" keep on increasing with time, the System removing from the rest of the World these vast quantities of energy to keep its own tiny desperate fraction showing a profit: and not only most of humanity—most of the World, animal, vegetable, and mineral, is laid waste in the process. The System may or may not understand that it's only buying time. And that time is an artificial resource to begin with, of no value to anyone or anything but the System, which must sooner or later crash to its death, when its addiction to energy has become more than the rest of the World can supply, dragging with it innocent souls all along the chain of life. Living inside the System is like riding across the country in a bus driven by a maniac bent on suicide . . . though he's amiable enough, keeps cracking jokes back through the loudspeaker . . .

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.

The Skin Horse had lived longer in the nursery than any of the others. He was so old that his brown coat was bald in patches and showed the seams underneath, and most of the hairs in his tail had been pulled out to string bead necklaces. He was wise, for he had seen a long succession of mechanical toys arrive to boast and swagger, and by-and-by break their mainsprings and pass away, and he knew that they were only toys, and would never turn into anything else. For nursery magic is very strange and wonderful, and only those playthings that are old and wise and experienced like the Skin Horse understand all about it. "What is REAL?" asked the Rabbit one day, when they were lying side by side near the nursery fender, before Nana came to tidy the room. "Does it mean having things that buzz inside you and a stick-out handle?" "Real isn't how you are made," said the Skin Horse. "It's a thing that happens to you. When a child loves you for a long, long time, not just to play with, but REALLY loves you, then you become Real." "Does it hurt?" asked the Rabbit. "Sometimes," said the Skin Horse, for he was always truthful. "When you are Real you don't mind being hurt." "Does it happen all at once, like being wound up," he asked, "or bit by bit?" "It doesn't happen all at once," said the Skin Horse. "You become. It takes a long time. That's why it doesn't happen often to people who break easily, or have sharp edges, or who have to be carefully kept. Generally, by the time you are Real, most of your hair has been loved off, and your eyes drop out and you get loose in the joints and very shabby. But these things don't matter at all, because once you are Real you can't be ugly, except to people who don't understand." "I suppose you are real?" said the Rabbit. And then he wished he had not said it, for he thought the Skin Horse might be sensitive. But the Skin Horse only smiled. "The Boy's Uncle made me Real," he said. "That was a great many years ago; but once you are Real you can't become unreal again. It lasts for always.

I feel ugly” I said and you looked at me as if I spoke a different language. There are things you will never understand and if there were words to describe the rapture that takes place in my head from time to time I would put my hand in front of your eyes to protect you from all the ugliness in the world. I kept my eyes on the streetlights outside the window and you kissed every inch of my body as if you could kiss the pain away.

I am a book. Sheaves pressed from the pulp of oaks and pines a natural sawdust made dingy from purses, dusty from shelves. Steamy and anxious, abused and misused, kissed and cried over, smeared, yellowed, and torn, loved, hated, scorned. I am a book. I am a book that remembers, days when I stood proud in good company When the children came, I leapt into their arms, when the women came, they cradled me against their soft breasts, when the men came, they held me like a lover, and I smelled the sweet smell of cigars and brandy as we sat together in leather chairs, next to pool tables, on porch swings, in rocking chairs, my words hanging in the air like bright gems, dangling, then forgotten, I crumbled, dust to dust. I am a tale of woe and secrets, a book brand-new, sprung from the loins of ancient fathers clothed in tweed, born of mothers in lands of heather and coal soot. A family too close to see the blood on its hands, too dear to suffering, to poison, to cold steel and revenge, deaf to the screams of mortal wounding, amused at decay and torment, a family bred in the dankest swamp of human desires. I am a tale of woe and secrets, I am a mystery. I am intrigue, anxiety, fear, I tangle in the night with madmen, spend my days cloaked in black, hiding from myself, from dark angels, from the evil that lurks within and the evil we cannot lurk without. I am words of adventure, of faraway places where no one knows my tongue, of curious cultures in small, back alleys, mean streets, the crumbling house in each of us. I am primordial fear, the great unknown, I am life everlasting. I touch you and you shiver, I blow in your ear and you follow me, down foggy lanes, into places you've never seen, to see things no one should see, to be someone you could only hope to be. I ride the winds of imagination on a black-and-white horse, to find the truth inside of me, to cure the ills inside of you, to take one passenger at a time over that tall mountain, across that lonely plain to a place you've never been where the world stops for just one minute and everything is right. I am a mystery. -Rides a Black and White Horse

He turned to leave, then hesitated. "One more thing." He walked up to me. "I've also been thinking about your declaration of undying love or whatever." "I didn't - it wasn't -" He clamped his hands on the sides of my gooey face and kissed me. I had to wonder: was it possible to dissolve into chocolate on a molecular level and melt into a puddle on the carpet? Because that's how I felt. I'm pretty sure Valhalla had to resurrect me several times during the course of that kiss. Otherwise, I don't know how I was still in one piece when Alex finally pulled away. He studied me critically, his brown and amber eyes taking me in. He had a chocolate moustache and goatee now, and chocolate down the front of his sweater vest. I'll be honest. A small part of my brain thought, Alex is male right now. I have just been kissed by a dude. How do I feel about that? The rest of my brain answered: I have just been kissed by Alex Fierro. I am absolutely great with that. In fact, I might have done something typically embarrassing and stupid, like making the aforementioned declaration of undying love, but Alex spared me. "Eh." He shrugged. "I'll keep thinking about it. I'll get back to you. In the meantime, definitely take that shower." He left, whistling a tune that might have been a Frank Sinatra song from the elevator, "Fly Me to the Moon".

Things like that happen all the time in this great big world of ours. It is like taking a boat out on a beautiful lake on a beautiful day and thinking both the sky and the lake are beautiful. Things will go where they are supposed to go if you just let them take their natural course. Despite your best efforts, people are going to be hurt when it is time for them to be hurt. Life is like that.

Writers spend all their time preoccupied with just the things that their fellow men and women spend their time trying to avoid thinking about. ... It takes great courage to look where you have to look, which is in yourself, in your experience, in your relationship with fellow beings, your relationship to the earth, to the spirit or to the first cause—to look at them and make something of them.

Did you catch the time-of-great-suffering thing?” Her expression softened. “Can you just make sure I’m not around when it happens?” “No can do,” I said, strolling back to my office with a negating wave of my hand. “If I have to suffer, then so does everyone else within a ten-mile radius.” She pursed her lips. “What ever happened to taking one for the team?” “Was never much of a team player.” “Sacrificing yourself for the greater good?” “Not that into human sacrifice.” “Suffering in silence?” I stopped and turned back to her, my eyes narrowing accusingly. “If I have to suffer, I’ll be screaming your name at the top of my lungs the whole time. You’ll be able to hear me all the way to Jersey, mark my words.” - Charley to Cookie

...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]

If, by the virtue of charity or the circumstance of desperation, you ever chance to spend a little time around a Substance-recovery halfway facility like Enfield MA’s state-funded Ennet House, you will acquire many exotic new facts… That certain persons simply will not like you no matter what you do. That sleeping can be a form of emotional escape and can with sustained effort be abused. That purposeful sleep-deprivation can also be an abusable escape. That you do not have to like a person in order to learn from him/her/it. That loneliness is not a function of solitude. That logical validity is not a guarantee of truth. That it takes effort to pay attention to any one stimulus for more than a few seconds. That boring activities become, perversely, much less boring if you concentrate intently on them. That if enough people in a silent room are drinking coffee it is possible to make out the sound of steam coming off the coffee. That sometimes human beings have to just sit in one place and, like, hurt. That you will become way less concerned with what other people think of you when you realize how seldom they do. That there is such a thing as raw, unalloyed, agendaless kindness. That it is possible to fall asleep during an anxiety attack. That concentrating intently on anything is very hard work. That 99% of compulsive thinkers’ thinking is about themselves; that 99% of this self-directed thinking consists of imagining and then getting ready for things that are going to happen to them; and then, weirdly, that if they stop to think about it, that 100% of the things they spend 99% of their time and energy imagining and trying to prepare for all the contingencies and consequences of are never good. In short that 99% of the head’s thinking activity consists of trying to scare the everliving shit out of itself. That it is possible to make rather tasty poached eggs in a microwave oven. That some people’s moms never taught them to cover up or turn away when they sneeze. That the people to be the most frightened of are the people who are the most frightened. That it takes great personal courage to let yourself appear weak. That no single, individual moment is in and of itself unendurable. That other people can often see things about you that you yourself cannot see, even if those people are stupid. That having a lot of money does not immunize people from suffering or fear. That trying to dance sober is a whole different kettle of fish. That different people have radically different ideas of basic personal hygiene. That, perversely, it is often more fun to want something than to have it. That if you do something nice for somebody in secret, anonymously, without letting the person you did it for know it was you or anybody else know what it was you did or in any way or form trying to get credit for it, it’s almost its own form of intoxicating buzz. That anonymous generosity, too, can be abused. That it is permissible to want. That everybody is identical in their unspoken belief that way deep down they are different from everyone else. That this isn’t necessarily perverse. That there might not be angels, but there are people who might as well be angels.

A sad fact, of course, about adult life is that you see the very things you'll never adapt to coming toward you on the horizon. You see them as the problems they are, you worry like hell about them, you make provisions, take precautions, fashion adjustments; you tell yourself you'll have to change your way of doing things. Only you don't. You can't. Somehow it's already too late. And maybe it's even worse than that: maybe the thing you see coming from far away is not the real thing, the thing that scares you, but its aftermath. And what you've feared will happen has already taken place. This is similar in spirit to the realization that all the great new advances of medical science will have no benefit for us at all, thought we cheer them on, hope a vaccine might be ready in time, think things could still get better. Only it's too late there too. And in that very way our life gets over before we know it. We miss it. And like the poet said: The ways we miss our lives are life.

Kazi of Brightmist...you are the love I didn't know I needed. You are the hand pulling me through the wilderness, The sun warming my face. You make me stronger, smarter, wiser. You are the compass that makes me a better man. With you by my side, no challenge will be too great. I vow to honor you, Kazi, and do all I can to be worthy of your love. I will never stumble in my devotion to you, and I vow to keep you safe always. My family is now your family, and your family, mine. You have not stolen my heart, but I give it freely, And in the presence of these witnesses, I take you to be my wife." He squeezed my hand. His brown eyes danced, just as they had the first time he spoke those vows to me. It was my turn now. I took a deep breath. Were any words enough? But I said the ones closest to my heart, the ones I had said in the wilderness and repeated almost daily when I lay in a dark cell, uncertain where he was but needing to believe I would see him again. "I love you, Jase Ballenger, and I will for all my days. You have brought me fullness where there was only hunger, You have given me a universe of stars and stories, Where there was emptiness. You've unlocked a part of me I was afraid to believe in, And made the magic of wish stalks come true. I vow to care for you, to protect you and everything that is yours. Your home is now my home, your family, my family. I will stand by you as a partner in all things. With you by my side, I will never lack for joy. I know life is full of twists and turns, and sometimes loss, but whatever paths we go down, I want every step to be with you. I want to grow old with you, Jase. Every one of my tomorrows is yours, And in the presence of these witnesses, I take you to be my husband.

A revolution on a world scale will take a very long time. But it is also possible to recognize that it is already starting to happen. The easiest way to get our minds around it is to stop thinking about revolution as a thing — “the” revolution, the great cataclysmic break—and instead ask “what is revolutionary action?” We could then suggest: revolutionary action is any collective action which rejects, and therefore confronts, some form of power or domination and in doing so, reconstitutes social relations—even within the collectivity—in that light. Revolutionary action does not necessarily have to aim to topple governments. Attempts to create autonomous communities in the face of power (using Castoriadis’ definition here: ones that constitute themselves, collectively make their own rules or principles of operation, and continually reexamine them), would, for instance, be almost by definition revolutionary acts. And history shows us that the continual accumulation of such acts can change (almost) everything.

I saw a meme the other day with a picture of Marilyn Manson and Robin Williams. It said about the former, this isn’t the face of depression, and about the latter, this is. This really struck a chord and it’s been on my mind since then. As someone who has continuously dipped in and out of chronic depression and anxiety for close to three decades now, and I’ve never previously spoken about the subject, I finally thought it was time I did. These days it’s trendy for people to think they’re cool and understanding about mental illness, posting memes and such to indicate so. But the reality is far different to that. It seems most people think if they publicly display such understanding then perhaps a friend will come to them, open up, and calmly discuss their problems. This will not happen. For someone in that seemingly hopeless void of depression and anxiety the last thing they are likely to do is acknowledge it, let alone talk about it. Even if broached by a friend they will probably deny there is a problem and feel even more distanced from the rest of the world. So nobody can do anything to help, right? No. If right now you suspect one of your friends is suffering like this then you’re probably right. If right now you think that none of your friends are suffering like this then you’re probably wrong. By all means make your public affirmations of understanding, but at least take on board that an attempt to connect on this subject by someone you care about could well be cryptic and indirect. When we hear of celebrities who suffered and finally took their own lives the message tends to be that so many close friends had no idea. This is woeful, but it’s also great, right? Because by not knowing there was a problem there is no burden of responsibility on anyone else. This is another huge misconception, that by acknowledging an indirect attempt to connect on such a complex issue that somehow you are accepting responsibility to fix it. This is not the case. You don’t have to find a solution. Maybe just listen. Many times over the years I’ve seen people recoil when they suspect that perhaps that is the direct a conversation is about to turn, and they desperately scramble for anything that can immediately change the subject. By acknowledging you’ve heard and understood doesn’t mean you are picking up their burden and carrying it for them. Anyway, I’ve said my piece. And please don’t think this is me reaching out for help. If this was my current mindset the last thing I’d ever do is write something like this, let alone share it.

Amor fati: this is the very core of my being—And as to my prolonged illness, do I not owe much more to it than I owe to my health? To it I owe a higher kind of health, a sort of health which grows stronger under everything that does not actually kill it!—To it, I owe even my philosophy.… Only great suffering is the ultimate emancipator of spirit, for it teaches one that vast suspiciousness which makes an X out of every U, a genuine and proper X, i.e., the antepenultimate letter. Only great suffering; that great suffering, under which we seem to be over a fire of greenwood, the suffering that takes its time—forces us philosophers to descend into our nethermost depths, and to let go of all trustfulness, all good-nature, all whittling-down, all mildness, all mediocrity,—on which things we had formerly staked our humanity.

Ah, Belikov," said Abe, shaking Dimitri's hand. "I'd been hoping we'd run into each other. I'd really like to get to know you better. Maybe we can set aside some time to talk, learn more about life, love, et cetera. Do you like to hunt? You seem like a hunting man. That's what we should do sometime. I know a great spot in the woods. Far, far away. We could make a day of it. I've certainly got a lot of question to ask you. A lot of things I'd like to tell you." I shot a panicked look at my mother, silently begging her to stop this. Abe had spent a good deal of time talking to Adrian when we dated, explaining in vivid and gruesome detail exactly how Abe expected his daughter to be treated. I did not want Abe taking Dimitri off alone into the wilderness, especially if firearms were involved. "Actually," said my mum casually."I'd like to come along. I also have a number of questions-especially about when you two were back at St. Vladimir's." "Don't you guys have somewhere to be?" I asked hastily. "We're about to start." That, at least, was true. Nearly everyone was in formation, and the crowd was quieting. "of course," said Abe. To my astonishment, he brushed a kiss over my forehead before stepping away. "I'm glad you're back." Then, with a wink, he said to Dimitri:"Looking forward to our chat." "Run," I said when they were gone. "If you slip out now, maybe they won't notice. Go back to Siberia.

A man worth being with is one… That never lies to you Is kind to people that have hurt him A person that respects another’s life That has manners and shows people respect That goes out of his way to help people That feels every person, no matter how difficult, deserves compassion Who believes you are the most beautiful person he has ever met Who brags about your accomplishments with pride Who talks to you about anything and everything because no bad news will make him love you less That is a peacemaker That will see you through illness Who keeps his promises Who doesn’t blame others, but finds the good in them That raises you up and motivates you to reach for the stars That doesn’t need fame, money or anything materialistic to be happy That is gentle and patient with children Who won’t let you lie to yourself; he tells you what you need to hear, in order to help you grow Who lives what he says he believes in Who doesn’t hold a grudge or hold onto the past Who doesn’t ask his family members to deliberately hurt people that have hurt him Who will run with your dreams That makes you laugh at the world and yourself Who forgives and is quick to apologize Who doesn’t betray you by having inappropriate conversations with other women Who doesn’t react when he is angry, decides when he is sad or keep promises he doesn’t plan to keep Who takes his children’s spiritual life very seriously and teaches by example Who never seeks revenge or would ever put another person down Who communicates to solve problems Who doesn’t play games or passive aggressively ignores people to hurt them Who is real and doesn’t pretend to be something he is not Who has the power to free you from yourself through his positive outlook Who has a deep respect for women and treats them like a daughter of God Who doesn’t have an ego or believes he is better than anyone Who is labeled constantly by people as the nicest person they have ever met Who works hard to provide for the family Who doesn’t feel the need to drink alcohol to have a good time, smoke or do drugs Who doesn't have to hang out a bar with his friends, but would rather spend his time with his family Who is morally free from sin Who sees your potential to be great Who doesn't think a woman's place has to be in the home; he supports your life mission, where ever that takes you Who is a gentleman Who is honest and lives with integrity Who never discusses your private business with anyone Who will protect his family Who forgives, forgets, repairs and restores When you find a man that possesses these traits then all the little things you don’t have in common don’t matter. This is the type of man worth being grateful for.

Like a lot of people with mental illness, I spend a lot of time fronting. It’s really important to me to not appear crazy, to fit in, to seem normal, to do the things “normal people” do, to blend in. As a defense mechanism, fronting makes a lot of sense, and you hone that mechanism after years of being crazy. Fronting is what allows you to hold down a job and maintain relationships with people, it’s the thing that sometimes keeps you from falling apart. It’s the thing that allows you to have a burst of tears in the shower or behind the front seat of your car and then coolly collect yourself and stroll into a social engagement… We are rewarded for hiding ourselves. We become the poster children for “productive” mentally ill people, because we are so organized and together. The fact that we can function, at great cost to ourselves, is used to beat up the people who cannot function. Because unlike the people who cannot front, or who fronted too hard and fell off the cliff, we are able to “keep it together,” whatever it takes.

It’s taboo to admit that you’re lonely. You can make jokes about it, of course. You can tell people that you spend most of your time with Netflix or that you haven’t left the house today and you might not even go outside tomorrow. Ha ha, funny. But rarely do you ever tell people about the true depths of your loneliness, about how you feel more and more alienated from your friends each passing day and you’re not sure how to fix it. It seems like everyone is just better at living than you are. A part of you knew this was going to happen. Growing up, you just had this feeling that you wouldn’t transition well to adult life, that you’d fall right through the cracks. And look at you now. La di da, it’s happening. Your mother, your father, your grandparents: they all look at you like you’re some prized jewel and they tell you over and over again just how lucky you are to be young and have your whole life ahead of you. “Getting old ain’t for sissies,” your father tells you wearily. You wish they’d stop saying these things to you because all it does is fill you with guilt and panic. All it does is remind you of how much you’re not taking advantage of your youth. You want to kiss all kinds of different people, you want to wake up in a stranger’s bed maybe once or twice just to see if it feels good to feel nothing, you want to have a group of friends that feels like a tribe, a bonafide family. You want to go from one place to the next constantly and have your weekends feel like one long epic day. You want to dance to stupid music in your stupid room and have a nice job that doesn’t get in the way of living your life too much. You want to be less scared, less anxious, and more willing. Because if you’re closed off now, you can only imagine what you’ll be like later. Every day you vow to change some aspect of your life and every day you fail. At this point, you’re starting to question your own power as a human being. As of right now, your fears have you beat. They’re the ones that are holding your twenties hostage. Stop thinking that everyone is having more sex than you, that everyone has more friends than you, that everyone out is having more fun than you. Not because it’s not true (it might be!) but because that kind of thinking leaves you frozen. You’ve already spent enough time feeling like you’re stuck, like you’re watching your life fall through you like a fast dissolve and you’re unable to hold on to anything. I don’t know if you ever get better. I don’t know if a person can just wake up one day and decide to be an active participant in their life. I’d like to think so. I’d like to think that people get better each and every day but that’s not really true. People get worse and it’s their stories that end up getting forgotten because we can’t stand an unhappy ending. The sick have to get better. Our normalcy depends upon it. You have to value yourself. You have to want great things for your life. This sort of shit doesn’t happen overnight but it can and will happen if you want it. Do you want it bad enough? Does the fear of being filled with regret in your thirties trump your fear of living today? We shall see.

Suddenly, in the space of a moment, I realized what it was that I loved about Britain - which is to say, all of it. Every last bit of it, good and bad - Marmite, village fetes, country lanes, people saying 'mustn't grumble' and 'I'm terribly sorry but', people apologizing to me when I conk them with a nameless elbow, milk in bottles, beans on toast, haymaking in June, stinging nettles, seaside piers, Ordnance Survey maps, crumpets, hot-water bottles as a necessity, drizzly Sundays - every bit of it. What a wondrous place this was - crazy as fuck, of course, but adorable to the tiniest degree. What other country, after all, could possibly have come up with place names like Tooting Bec and Farleigh Wallop, or a game like cricket that goes on for three days and never seems to start? Who else would think it not the least odd to make their judges wear little mops on their heads, compel the Speaker of the House of Commons to sit on something called the Woolsack, or take pride in a military hero whose dying wish was to be kissed by a fellow named Hardy? ('Please Hardy, full on the lips, with just a bit of tongue.') What other nation in the world could possibly have given us William Shakespeare, pork pies, Christopher Wren, Windsor Great Park, the Open University, Gardners' Question Time and the chocolate digestive biscuit? None, of course. How easily we lose sight of all this. What an enigma Britain will seem to historians when they look back on the second half of the twentieth century. Here is a country that fought and won a noble war, dismantled a mighty empire in a generally benign and enlightened way, created a far-seeing welfare state - in short, did nearly everything right - and then spent the rest of the century looking on itself as a chronic failure. The fact is that this is still the best place in the world for most things - to post a letter, go for a walk, watch television, buy a book, venture out for a drink, go to a museum, use the bank, get lost, seek help, or stand on a hillside and take in a view. All of this came to me in the space of a lingering moment. I've said it before and I'll say it again. I like it here. I like it more than I can tell you.

Let's say that the consensus is that our species, being the higher primates, Homo Sapiens, has been on the planet for at least 100,000 years, maybe more. Francis Collins says maybe 100,000. Richard Dawkins thinks maybe a quarter-of-a-million. I'll take 100,000. In order to be a Christian, you have to believe that for 98,000 years, our species suffered and died, most of its children dying in childbirth, most other people having a life expectancy of about 25 years, dying of their teeth. Famine, struggle, bitterness, war, suffering, misery, all of that for 98,000 years. Heaven watches this with complete indifference. And then 2000 years ago, thinks 'That's enough of that. It's time to intervene,' and the best way to do this would be by condemning someone to a human sacrifice somewhere in the less literate parts of the Middle East. Don't lets appeal to the Chinese, for example, where people can read and study evidence and have a civilization. Let's go to the desert and have another revelation there. This is nonsense. It can't be believed by a thinking person. Why am I glad this is the case? To get to the point of the wrongness of Christianity, because I think the teachings of Christianity are immoral. The central one is the most immoral of all, and that is the one of vicarious redemption. You can throw your sins onto somebody else, vulgarly known as scapegoating. In fact, originating as scapegoating in the same area, the same desert. I can pay your debt if I love you. I can serve your term in prison if I love you very much. I can volunteer to do that. I can't take your sins away, because I can't abolish your responsibility, and I shouldn't offer to do so. Your responsibility has to stay with you. There's no vicarious redemption. There very probably, in fact, is no redemption at all. It's just a part of wish-thinking, and I don't think wish-thinking is good for people either. It even manages to pollute the central question, the word I just employed, the most important word of all: the word love, by making love compulsory, by saying you MUST love. You must love your neighbour as yourself, something you can't actually do. You'll always fall short, so you can always be found guilty. By saying you must love someone who you also must fear. That's to say a supreme being, an eternal father, someone of whom you must be afraid, but you must love him, too. If you fail in this duty, you're again a wretched sinner. This is not mentally or morally or intellectually healthy. And that brings me to the final objection - I'll condense it, Dr. Orlafsky - which is, this is a totalitarian system. If there was a God who could do these things and demand these things of us, and he was eternal and unchanging, we'd be living under a dictatorship from which there is no appeal, and one that can never change and one that knows our thoughts and can convict us of thought crime, and condemn us to eternal punishment for actions that we are condemned in advance to be taking. All this in the round, and I could say more, it's an excellent thing that we have absolutely no reason to believe any of it to be true.

This is why tyrants of all stripes, infernal servants, have such deep-seated hatred for the nomads - this is why they persecute the Gypsies and the Jews, and why they force all free peoples to settle, assigning the addresses that serve as our sentences. What they want is to create a frozen order, to falsify time's passage. They want for the days to repeat themselves, unchanging, they want to build a big machine where every creature will be forced to take its place and carry out false actions. Institutions and offices, stamps,newsletters, a hierarchy, and ranks, degrees, applications and rejections, passports, numbers, cards, elections results, sales and amassing points, collecting, exchanging some things for others. What they want is to pin down the world with the aid of barcodes, labelling all things, letting it be known that everything is a commodity, that this is how much it will cost you. Let this new foreign language be illegible to humans, let it be read exclusively by automatons, machines. That way by night, in their great underground shops, they can organize reading of their own barcoded poetry. Move. Get going. Blesses is he who leaves.

My dearest friend Abigail, These probably could be the last words I write to you and I may not live long enough to see your response but I truly have lived long enough to live forever in the hearts of my friends. I thought a lot about what I should write to you. I thought of giving you blessings and wishes for things of great value to happen to you in future; I thought of appreciating you for being the way you are; I thought to give sweet and lovely compliments for everything about you; I thought to write something in praise of your poems and prose; and I thought of extending my gratitude for being one of the very few sincerest friends I have ever had. But that is what all friends do and they only qualify to remain as a part of the bunch of our loosely connected memories and that's not what I can choose to be, I cannot choose to be lost somewhere in your memories. So I thought of something through which I hope you will remember me for a very long time. I decided to share some part of my story, of what led me here, the part we both have had in common. A past, which changed us and our perception of the world. A past, which shaped our future into an unknown yet exciting opportunity to revisit the lost thoughts and to break free from the libido of our lost dreams. A past, which questioned our whole past. My dear, when the moment of my past struck me, in its highest demonised form, I felt dead, like a dead-man walking in flesh without a soul, who had no reason to live any more. I no longer saw any meaning of life but then I saw no reason to die as well. I travelled to far away lands, running away from friends, family and everyone else and I confined myself to my thoughts, to my feelings and to myself. Hours, days, weeks and months passed and I waited for a moment of magic to happen, a turn of destiny, but nothing happened, nothing ever happens. I waited and I counted each moment of it, thinking about every moment of my life, the good and the bad ones. I then saw how powerful yet weak, bright yet dark, beautiful yet ugly, joyous yet grievous; is a one single moment. One moment makes the difference. Just a one moment. Such appears to be the extreme and undisputed power of a single moment. We live in a world of appearance, Abigail, where the reality lies beyond the appearances, and this is also only what appears to be such powerful when in actuality it is not. I realised that the power of the moment is not in the moment itself. The power, actually, is in us. Every single one of us has the power to make and shape our own moments. It is us who by feeling joyful, celebrate for a moment of success; and it is also us who by feeling saddened, cry and mourn over our losses. I, with all my heart and mind, now embrace this power which lies within us. I wish life offers you more time to make use of this power. Remember, we are our own griefs, my dear, we are our own happinesses and we are our own remedies. Take care! Love, Francis. Title: Letter to Abigail Scene: "Death-bed" Chapter: The Road To Awe

i will learn how to love a person and then i will teach you and then we will know" seen from a great enough distance i cannot be seen i feel this as an extremely distinct sensation of feeling like shit; the effect of small children is that they use declarative sentences and then look at your face with an expression that says, ‘you will never do enough for the people you love’; i can feel the universe expanding and it feels like no one is trying hard enough the effect of this is an extremely shitty sensation of being the only person alive; i have been alone for a very long time it will take an extreme person to make me feel less alone the effect of being alone for a very long time is that i have been thinking very hard and learning about mortality, loneliness, people, society, and love; i am afraid that i am not learning fast enough; i can feel the universe expanding and it feels like no one has ever tried hard enough; when i cried in your room it was the effect of an extremely distinct sensation that ‘i am the only person alive,’ ‘i have not learned enough,’ and ‘i can feel the universe expanding and making things be further apart and it feels like a declarative sentence whose message is that we must try harder

Always choose to be smart There are two types of people in the world, the seekers of riches and the wise thinkers, those who believe that the important thing is money, and those who know that knowledge is the true treasure. I, for my part, choose the second option, Though I could have everything I want I prefer to be an intelligent person, and never live in a game of vain appearances. Knowledge can take you far far beyond what you imagine, It can open doors and opportunities for you. and make you see the world with different eyes. But in this eagerness to be "wise", There is a task that is a great challenge. It is facing the fear of the unknown, and see the horrors around every corner. It's easy to be brave when you're sure, away from dangers and imminent risks, but when death threatens you close, "wisdom" is not enough to protect you. Because, even if you are smart and cunning, death sometimes comes without mercy, lurking in the darkest shadows, and there is no way to escape. That is why the Greek philosophers, They told us about the moment I died, an idea we should still take, to understand that death is a reality. Wealth can't save you of the inevitable arrival of the end, and just as a hoarder loses his treasures, we also lose what we have gained. So, if we have to choose between two things, that is between being cunning or rich, Always choose the second option because while the money disappears, wisdom helps us face dangers. Do not fear death, my friend, but embrace your intelligence, learn all you can in this life, and maybe you can beat time and death for that simple reason always choose to be smart. Maybe death is inevitable But that doesn't mean you should be afraid because intelligence and knowledge They will help you face any situation and know what to do. No matter what fate has in store, wisdom will always be your best ally, to live a life full of satisfaction, and bravely face any situation. So don't settle for what you have and always look for ways to learn more, because in the end, true wealth It is not in material goods, but in knowledge. Always choose to be smart, Well, that will be the best investment. that will lead you on the right path, and it will make you a better version of yourself.

Okay then. That's what I'll do. I'll tell you a story. Can you hear them? All these people who lived in terror of you and your judgment. All these people whose ancestors devoted themselves, sacrificed themselves to you. Can you hear them singing? Oh you like to think you're a god. But you're not a god. You're just a parasite. Eaten with jealousy and envy and longing for the lives of others. You feed on them. On the memory of love and loss and birth and death and joy and sorrow, so... so come on then. Take mine. Take my memories. But I hope you're got a big a big appetite. Because I've lived a long life. And I've seen a few things. I walked away from the last great Time War. I marked the passing of the Time Lords. I saw the birth of the universe and watched as time ran out, moment by moment, until nothing remained. No time, no space. Just me! I walked in universes where the laws of physics were devised by the mind of a madman! And I watched universes freeze and creation burn! I have seen things you wouldn't believe! I have lost things you will never understand! And I know things, secrets that must never be told, knowledge that must never be spoken! Knowledge that will make parasite gods blaze! So come on then! Take it! Take it all, baby! Have it! You have it all!

Colour outside the lines, live outside the box. Don’t let anyone tell you what to do, or not. Don’t be afraid, listen to your heart. Heaven is a state of being – of one-ness, and Hell is a state of being – lost. We simply need to live as we best define ourselves, find our own ways of being who we are in our world. There is no requirement - only freedom of choice. We should not be judged if we are doing what we think best according to our perceptions at any given time. Guilt should be discarded, moved beyond - what matters is who we choose to be in the next moment, given what we might have learned. We continually create ourselves anew. Forgiving someone is a great way to show love, and forgive yourself too for the hurt you held onto far too long. Take back the energy you have wasted on these things and reclaim your power to be your next best self. Honour the past but refresh, expand, renew, fulfill. Heaven is within us, always reachable.

One of the vital things for a writer who’s writing a book, which is a lengthy project and is going to take about a year, is how to keep the momentum going. It is the same with a young person writing an essay. They have got to write four or five or six pages. But when you are writing it for a year, you go away and you have to come back. I never come back to a blank page; I always finish about halfway through. To be confronted with a blank page is not very nice. But Hemingway, a great American writer, taught me the finest trick when you are doing a long book, which is, he simply said in his own words, “When you are going good, stop writing.” And that means that if everything’s going well and you know exactly where the end of the chapter’s going to go and you know just what the people are going to do, you don’t go on writing and writing until you come to the end of it, because when you do, then you say, well, where am I going to go next? And you get up and you walk away and you don’t want to come back because you don’t know where you want to go. But if you stop when you are going good, as Hemingway said…then you know what you are going to say next. You make yourself stop, put your pencil down and everything, and you walk away. And you can’t wait to get back because you know what you want to say next and that’s lovely and you have to try and do that. Every time, every day all the way through the year. If you stop when you are stuck, then you are in trouble!

How do you get the happy ending? John Irving ought to know. One of my favorite authors, Irving writes these multigenerational epics of fiction that somehow work out in the end. How does he do it? He says, 'I always begin with the last sentence ; then I work my way backwards, through the plot, to where the story should begin.' That sounds like a lot of work, especially compared to the fantasy that great writers sit down and just go where the story takes them. Irving lets us know that good stories and happy endings are more intentional than that. Most 20 something's can't write the last sentence of their lives. But when pressed, they usually can identify things they want in their 30s or 40s or 60s -or things they don't want- and work backward from there. This is how you have your own multigenerational epic with a happy ending. This is how you live your life in real time.

Do you ever feel lost?” The question hangs between us, intimate, awkward only on my end. He doesn’t scoff as Tactus and Fitchner would, or scratch his balls like Sevro, or chuckle like Cassius might have, or purr as Victra would. I’m not sure what Mustang might have done. But Roque, despite his Color and all the things that make him different, slowly slides a marker into the book and sets it on the nightstand beside the four-poster, taking his time and allowing an answer to evolve between us. Movements thoughtful and organic, like Dancer’s were before he died. There’s a stillness in him, vast and majestic, the same stillness I remember in my father. “Quinn once told me a story.” He waits for me to moan a grievance at the mention of a story, and when I don’t, his tone sinks into deeper gravity. “Once, in the days of Old Earth, there were two pigeons who were greatly in love. In those days, they raised such animals to carry messages across great distances. These two were born in the same cage, raised by the same man, and sold on the same day to different men on the eve of a great war. “The pigeons suffered apart from each other, each incomplete without their lover. Far and wide their masters took them, and the pigeons feared they would never again find each other, for they began to see how vast the world was, and how terrible the things in it. For months and months, they carried messages for their masters, flying over battle lines, through the air over men who killed one another for land. When the war ended, the pigeons were set free by their masters. But neither knew where to go, neither knew what to do, so each flew home. And there they found each other again, as they were always destined to return home and find, instead of the past, their future.

There's a peculiar thing that happens every time you get clean. You go through this sensation of rebirth. There's something intoxicating about the process of the comeback, and that becomes an element in the whole cycle of addiction. Once you've beaten yourself down with cocaine and heroin, and you manage to stop and walk out of the muck you begin to get your mind and body strong and reconnect with your spirit. The oppressive feeling of being a slave to the drugs is still in your mind, so by comparison, you feel phenomenal. You're happy to be alive, smelling the air and seeing the beauty around you...You have a choice of what to do. So you experience this jolt of joy that you're not where you came from and that in and of itself is a tricky thing to stop doing. Somewhere in the back of your mind, you know that every time you get clean, you'll have this great new feeling. Cut to: a year later, when you've forgotten how bad it was and you don't have that pink-cloud sensation of being newly sober. When I look back, I see why these vicious cycles can develop in someone who's been sober for a long time and then relapses and doesn't want to stay out there using, doesn't want to die, but isn't taking the full measure to get well again. There's a concept in recovery that says 'Half-measures avail us nothing.' When you have a disease, you can't take half the process of getting well and think you're going to get half well; you do half the process of getting well, you're not going to get well at all, and you'll go back to where you came from. Without a thorough transformation, you're the same guy, and the same guy does the same shit. I kept half-measuring it, thinking I was going to at least get something out of this deal, and I kept getting nothing out of it

Now, my dear little girl, you have come to an age when the inward life develops and when some people (and on the whole those who have most of a destiny) find that all is not a bed of roses. Among other things there will be waves of terrible sadness, which last sometimes for days; irritation, insensibility, etc., etc., which taken together form a melancholy. Now, painful as it is, this is sent to us for an enlightenment. It always passes off, and we learn about life from it, and we ought to learn a great many good things if we react on it right. (For instance, you learn how good a thing your home is, and your country, and your brothers, and you may learn to be more considerate of other people, who, you now learn, may have their inner weaknesses and sufferings, too.) Many persons take a kind of sickly delight in hugging it; and some sentimental ones may even be proud of it, as showing a fine sorrowful kind of sensibility. Such persons make a regular habit of the luxury of woe. That is the worst possible reaction on it. It is usually a sort of disease, when we get it strong, arising from the organism having generated some poison in the blood; and we mustn't submit to it an hour longer than we can help, but jump at every chance to attend to anything cheerful or comic or take part in anything active that will divert us from our mean, pining inward state of feeling. When it passes off, as I said, we know more than we did before. And we must try to make it last as short as time as possible. The worst of it often is that, while we are in it, we don't want to get out of it. We hate it, and yet we prefer staying in it—that is a part of the disease. If we find ourselves like that, we must make something ourselves to some hard work, make ourselves sweat, etc.; and that is the good way of reacting that makes of us a valuable character. The disease makes you think of yourself all the time; and the way out of it is to keep as busy as we can thinking of things and of other people—no matter what's the matter with our self.

The law presumably says that it is finest to keep as quiet as possible in misfortunes and not be irritated, since the good and bad in such things aren't plain, nor does taking it hard get one anywhere, not are any of the human things worthy of great seriousness.... One must accept the fall of the dice and settle one's affairs accordingly-- in whatever way argument declares would be best. One must not behave like children who have stumbled and who hold on to the hurt place and spend their time in crying out; rather one must always habituate the soul to turn as quickly as possible to curing and setting aright what has fallen and is sick, doing away with lament by medicine.

In other words, that the discussion about what is good, what is beautiful, what is noble, what is pure, and what is true could always go on. Why is that important? Why would I like to do that? Because that’s the only conversation worth having. And whether it goes on or not after I die, I don’t know. But, I do know that it is the conversation I want to have while I am still alive. Which means that to me the offer of certainty, the offer of complete security, the offer of an impermeable faith that can’t give way is an offer of something not worth having. I want to live my life taking the risk all the time that I don’t know anything like enough yet… that I haven’t understood enough… that I can’t know enough… that I am always hungrily operating on the margins of a potentially great harvest of future knowledge and wisdom. I wouldn’t have it any other way. And I’d urge you to look at those who tell you, those people who tell you at your age, that you are dead until you believe as they do. What a terrible thing to be telling to children. …and that you can only live by accepting an absolute authority. Don’t think of that as a gift. Think of it as a poisoned chalice. Push it aside however tempting it is. Take the risk of thinking for yourself. Much more happiness, truth, beauty and wisdom will come to you that way.

When writing a novel a writer should create living people; people not characters. A character is a caricature. If a writer can make people live there may be no great characters in his book, but it is possible that his book will remain as a whole; as an entity; as a novel. If the people the writer is making talk of old masters; of music; of modern painting; of letters; or of science then they should talk of those subjects in the novel. If they do not talk of these subjects and the writer makes them talk of them he is a faker, and if he talks about them himself to show how much he knows then he is showing off. No matter how good a phrase or a simile he may have if he puts it in where it is not absolutely necessary and irreplaceable he is spoiling his work for egotism. Prose is architecture, not interior decoration, and the Baroque is over. For a writer to put his own intellectual musings, which he might sell for a low price as essays, into the mouths of artificially constructed characters which are more remunerative when issued as people in a novel is good economics, perhaps, but does not make literature. People in a novel, not skillfully constructed characters, must be projected from the writer’s assimilated experience, from his knowledge, from his head, from his heart and from all there is of him. If he ever has luck as well as seriousness and gets them out entire they will have more than one dimension and they will last a long time. A good writer should know as near everything as possible. Naturally he will not. A great enough writer seems to be born with knowledge. But he really is not; he has only been born with the ability to learn in a quicker ratio to the passage of time than other men and without conscious application, and with an intelligence to accept or reject what is already presented as knowledge. There are some things which cannot be learned quickly and time, which is all we have, must be paid heavily for their acquiring. They are the very simplest things and because it takes a man’s life to know them the little new that each man gets from life is very costly and the only heritage he has to leave. Every novel which is truly written contributes to the total of knowledge which is there at the disposal of the next writer who comes, but the next writer must pay, always, a certain nominal percentage in experience to be able to understand and assimilate what is available as his birthright and what he must, in turn, take his departure from. If a writer of prose knows enough about what he is writing about he may omit things that he knows and the reader, if the writer is writing truly enough, will have a feeling of those things as strongly as though the writer had stated them. The dignity of movement of an ice-berg is due to only one-eighth of it being above water. A writer who omits things because he does not know them only makes hollow places in his writing. A writer who appreciates the seriousness of writing so little that he is anxious to make people see he is formally educated, cultured or well-bred is merely a popinjay. And this too remember; a serious writer is not to be confounded with a solemn writer. A serious writer may be a hawk or a buzzard or even a popinjay, but a solemn writer is always a bloody owl.

I've always been rather very one-sided about the science, and when I was younger, I concentrated almost all my effort on it. I didn't have time to learn, and I didn't have much patience for what's called the humanities; even though in the university there were humanities that you had to take, I tried my best to avoid somehow to learn anything and to work on it. It's only afterwards, when I've gotten older and more relaxed that I've spread out a little bit — I've learned to draw, and I read a little bit, but I'm really still a very one-sided person and don't know a great deal. I have a limited intelligence and I've used it in a particular direction.

Who are we to say getting incested or abused or violated or any of those things can’t have their positive aspects in the long run? … You have to be careful of taking a knee-jerk attitude. Having a knee-jerk attitude to anything is a mistake, especially in the case of women, where it adds up to this very limited and condescending thing of saying they’re fragile, breakable things that can be destroyed easily. Everybody gets hurt and violated and broken sometimes. Why are women so special? Not that anybody ought to be raped or abused, nobody’s saying that, but that’s what is going on. What about afterwards? All I’m saying is there are certain cases where it can enlarge you or make you more of a complete human being, like Viktor Frankl. Think about the Holocaust. Was the Holocaust a good thing? No way. Does anybody think it was good that it happened? No, of course not. But did you read Viktor Frankl? Viktor Frankl’s Man’s Search for Meaning? It’s a great, great book, but it comes out of his experience. It’s about his experience in the human dark side. Now think about it, if there was no Holocaust, there’d be no Man’s Search for Meaning… . Think about it. Think about being degraded and brought within an inch of your life, for example. No one’s gonna say the sick bastards who did it shouldn’t be put in jail, but let’s put two things into perspective here. One is, afterwards she knows something about herself that she never knew before. What she knows is that the most totally terrible terrifying thing that she could ever have imagined happening to her has now happened, and she survived. She’s still here, and now she knows something. I mean she really, really knows. Look, totally terrible things happen… . Existence in life breaks people in all kinds of awful fucking ways all the time, trust me I know. I’ve been there. And this is the big difference, you and me here, cause this isn’t about politics or feminism or whatever, for you this is just ideas, you’ve never been there. I’m not saying nothing bad has ever happened to you, you’re not bad looking, I’m sure there’s been some sort of degradation or whatever come your way in life, but I’m talking Viktor Frankl’s Man’s Search for Meaning type violation and terror and suffering here. The real dark side. I can tell from just looking at you, you never. You wouldn’t even wear what you’re wearing, trust me. What if I told you it was my own sister that was raped? What if I told you a little story about a sixteen-year-old girl who went to the wrong party with the wrong guy and four of his buddies that ended up doing to her just about everything four guys could do to you in terms of violation? But if you could ask her if she could go into her head and forget it or like erase the tape of it happening in her memory, what do you think she’d say? Are you so sure what she’d say? What if she said that even after that totally negative as what happened was, at least now she understood it was possible. People can. Can see you as a thing. That people can see you as a thing, do you know what that means? Because if you really can see someone as a thing you can do anything to him. What would it be like to be able to be like that? You see, you think you can imagine it but you can’t. But she can. And now she knows something. I mean she really, really knows. This is what you wanted to hear, you wanted to hear about four drunk guys who knee-jerk you in the balls and make you bend over that you didn’t even know, that you never saw before, that you never did anything to, that don’t even know your name, they don’t even know your name to find out you have to choose to have a fucking name, you have no fucking idea, and what if I said that happened to ME? Would that make a difference?

My foot slips on a narrow ledge; in that split second, as needles of fear pierce heart and temples, eternity intersects with present time. Thought and action are not different, and stone, air, ice, sun, fear, and self are one. What is exhilarating is to extend this acute awareness into ordinary moments, in the moment-by-moment experiencing of the lammergeier and the wolf, which, finding themselves at the center of things, have no need for any secret of true being. In this very breath that we take now lies the secret that all great teachers try to tell us…the present moment. The purpose of mediation practice is not enlightenment’ it is to pay attention even at unextraordinary times, to be of the present, nothing-but-the-present, to bear this mindfulness of now into each event of ordinary life.

History is ending because the dominator culture has led the human species into a blind alley, and as the inevitable chaostrophie approaches, people look for metaphors and answers. Every time a culture gets into trouble it casts itself back into the past looking for the last sane moment it ever knew. And the last sane moment we ever knew was on the plains of Africa 15,000 years ago rocked in the cradle of the Great Horned Mushroom Goddess before history, before standing armies, before slavery and property, before warfare and phonetic alphabets and monotheism, before, before, before. And this is where the future is taking us because the secret faith of the twentieth century is not modernism, the secret faith of the twentieth century is nostalgia for the archaic, nostalgia for the paleolithic, and that gives us body piercing, abstract expressionism, surrealism, jazz, rock-n-roll and catastrophe theory. The 20th century mind is nostalgic for the paradise that once existed on the mushroom dotted plains of Africa where the plant-human symbiosis occurred that pulled us out of the animal body and into the tool-using, culture-making, imagination-exploring creature that we are. And why does this matter? It matters because it shows that the way out is back and that the future is a forward escape into the past. This is what the psychedelic experience means. Its a doorway out of history and into the wiring under the board in eternity. And I tell you this because if the community understands what it is that holds it together the community will be better able to streamline itself for flight into hyperspace because what we need is a new myth, what we need is a new true story that tells us where we're going in the universe and that true story is that the ego is a product of pathology, and when psilocybin is regularly part of the human experience the ego is supressed and the supression of the ego means the defeat of the dominators, the materialists, the product peddlers. Psychedelics return us to the inner worth of the self, to the importance of the feeling of immediate experience - and nobody can sell that to you and nobody can buy it from you, so the dominator culture is not interested in the felt presence of immediate experience, but that's what holds the community together. And as we break out of the silly myths of science, and the infantile obsessions of the marketplace what we discover through the psychedelic experience is that in the body, IN THE BODY, there are Niagaras of beauty, alien beauty, alien dimensions that are part of the self, the richest part of life. I think of going to the grave without having a psychedelic experience like going to the grave without ever having sex. It means that you never figured out what it is all about. The mystery is in the body and the way the body works itself into nature. What the Archaic Revival means is shamanism, ecstacy, orgiastic sexuality, and the defeat of the three enemies of the people. And the three enemies of the people are hegemony, monogamy and monotony! And if you get them on the run you have the dominators sweating folks, because that means your getting it all reconnected, and getting it all reconnected means putting aside the idea of separateness and self-definition through thing-fetish. Getting it all connected means tapping into the Gaian mind, and the Gaian mind is what we're calling the psychedelic experience. Its an experience of the living fact of the entelechy of the planet. And without that experience we wander in a desert of bogus ideologies. But with that experience the compass of the self can be set, and that's the idea; figuring out how to reset the compass of the self through community, through ecstatic dance, through psychedelics, sexuality, intelligence, INTELLIGENCE. This is what we have to have to make the forward escape into hyperspace.

All men seek happiness. This is without exception. Whatever different means they employ, they all tend to this end. The cause of some going to war, and of others avoiding it, is the same desire in both, attended with different views. The will never takes the least step but to this object. This is the motive of every action of every man, even of those who hang themselves. And yet after such a great number of years, no one without faith has reached the point to which all continually look. All complain, princes and subjects, noblemen and commoners, old and young, strong and weak, learned and ignorant, healthy and sick, of all countries, all time, all ages, and all conditions. A trial so long, so continuous, and so uniform should certainly convince us of our inability to reach the good by our own efforts.... What is it then that this desire and this inability proclaim to us, but that there was once in man a true happiness of which there now remains to him only; the mark and empty trace, which he in vain tries to fill from all his surroundings, seeking from things absent the help he does not obtain in things present? But these are all inadequate, because the infinite abyss can only be filled by an infinite and immutable Object, that is to say, only by God Himself.

Things can get tough out there. I am in no way saying life is easy and we should breeze through it like a fart through silk filter; we are going to take our lumps and deal with our own unique adversity. What I am saying is that in all the chaos, remember to breathe, remember to smile, and remember that the only time to panic is when there is truly no tomorrow. Fortunately for the majority of us, tomorrow will always meet us in the morning with a cup of coffee and a fresh deck of cigarettes, ready to crack it's cocoon and mature into today. So ease the grip on your moralities and be yourself. Fantastic is really just the flaws. Nobody is perfect - not you, not me, not Jesus, Buddha, Jehovah, not God. But the great thing is that you do not have to be perfect to be alive, and that is what makes life absolutely perfect.

We believe in the wrong things. That's what frustrates me the most. Not the lack of belief, but the belief in the wrong things. You want meaning? Well, the meanings are out there. We're just so damn good at reading them wrong. I don't think meaning is something that can be explained. You have to understand it on your own. It's like when you're starting to read. First, you learn the letters. Then, once you know what sounds the letters make, you use them to sound out words. You know that c-a-t leads to cat and d-o-g leads to dog. But then you have to make that extra leap, to understand that the word, the sound, the "cat" is connected to an actual cat , and that "dog" is connected to an actual dog. It's that leap, that understanding, that leads to meaning. And a lot of the time in life, we're still just sounding things out. We know the sentences and how to say them. We know the ideas and how to present them. We know the prayers and which words to say in what order. But that's only spelling" It's much harder to lie to someone's face. But. It is also much harder to tell the truth to someone's face. The indefatigable pursuit of an unattainable perfection, even though it consist in nothing more than in the pounding of an old piano, is what alone gives a meaning to our life on this unavailing star. (Logan Pearsall Smith) Being alone has nothing to do with how many people are around. (J.R. Moehringer) You could be standing a few feet away...I could have sat next to you on the subway, or brushed beside you as we went through the turnstiles. But whether or not you are here, you are here- because these words are for you, and they wouldn't exist is you weren't here in some way. At last I had it--the Christmas present I'd wanted all along, but hadn't realized. His words. The dream was obviously a sign: he was too enticing to resist. Wow. You must have a lot of faith in me. Which I appreciate. Even if I'm not sure I share it. I could do this on my own, and not freak out that I had no idea what waited for me on the other side of this night. Hope and belief. I'd always wanted hope, but never believed that I could have such an adventure on my own. That I could own it. And love it. But it happened. Because I'm So uncool and so afraid. If there was a clue, that meant the mystery was still intact I fear you may have outmatched me, because not I find these words have nowhere to go. It's hard to answer a question you haven't been asked. It's hard to show that you tried unless you end up succeeding. This was not a haystack. We were people, and people had ways of finding eachother. It was one of those moments when you feel the future so much that is humbles the present. Don't worry. It's your embarrassment at not having the thought that counts. You think fairy tales are only for girls? Here's ahint- ask yourself who wrote them. I assure you, it wasn't just the women. It's the great male fantasy- all it takes is one dance to know that she's the one. All it takes is the sound of her song from the tower, or a look at her sleeping face. And right away you know--this is the girl in your head, sleeping or dancing or singing in front of you. Yes, girls want their princes, but boys want their princesses just as much. And they don't want a very long courtship. They want to know immediately. Be careful what you;re doing, because no one is ever who you want them to be. And the less you really know them, the more likely you are to confuse them with the girl or boy in your head You should never wish for wishful thinking

Twenty-two months are a long time and a lot of things can happen in them- there is time for new families to be formed, for babies to be born and even begin to talk, for a great house to rise where once there was only a field, for a beautiful woman to grow old and no one desire her any more, for an illness- for a long illness- to ripen (yet men live on heedlessly), to consume the body slowly, to recede for short periods as if cured, to take hold again more deeply and drain away the last hopes; there is time for a man to die and be buried, for his son to be able to laugh again and in the evening take the girls down the avenues and past the cemetery gates without a thought. But it seemed as if Drogo’s existence had come to a halt. The same day, the same things, had repeated themselves hundreds of times without taking a step forward. The river of time flowed over the Fort, crumbled the walls, swept down dust and fragments of stone, wore away the stairs and the chain, but over Drogo it passed in vain- it had not yet succeeded in catching him, bearing him with it as it flowed.

Charlie Brown: I think lunchtime is about the worst time of day for me. Always having to sit here alone. Of course, sometimes, mornings aren't so pleasant either. Waking up and wondering if anyone would really miss me if I never got out of bed. Then there's the night, too. Lying there and thinking about all the stupid things I've done during the day. And all those hours in between when I do all those stupid things. Well, lunchtime is among the worst times of the day for me. Well, I guess I'd better see what I've got. Peanut butter. Some psychiatrists say that people who eat peanut butter sandwiches are lonely...I guess they're right. And when you're really lonely, the peanut butter sticks to the roof of your mouth. There's that cute little red-headed girl eating her lunch over there. I wonder what she would do if I went over and asked her if I could sit and have lunch with her?...She'd probably laugh right in my face...it's hard on a face when it gets laughed in. There's an empty place next to her on the bench. There's no reason why I couldn't just go over and sit there. I could do that right now. All I have to do is stand up...I'm standing up!...I'm sitting down. I'm a coward. I'm so much of a coward, she wouldn't even think of looking at me. She hardly ever does look at me. In fact, I can't remember her ever looking at me. Why shouldn't she look at me? Is there any reason in the world why she shouldn't look at me? Is she so great, and I'm so small, that she can't spare one little moment?...SHE'S LOOKING AT ME!! SHE'S LOOKING AT ME!! (he puts his lunchbag over his head.) ...Lunchtime is among the worst times of the day for me. If that little red-headed girl is looking at me with this stupid bag over my head she must think I'm the biggest fool alive. But, if she isn't looking at me, then maybe I could take it off quickly and she'd never notice it. On the other hand...I can't tell if she's looking, until I take it off! Then again, if I never take it off I'll never have to know if she was looking or not. On the other hand...it's very hard to breathe in here. (he removes his sack) Whew! She's not looking at me! I wonder why she never looks at me? Oh well, another lunch hour over with...only 2,863 to go.

Before the Law stands a doorkeeper on guard. To this doorkeeper there comes a man from the country who begs for admittance to the Law. But the doorkeeper says that he cannot admit the man at the moment. The man, on reflection, asks if he will be allowed, then, to enter later. 'It is possible,' answers the doorkeeper, 'but not at this moment.' Since the door leading into the Law stands open as usual and the doorkeeper steps to one side, the man bends down to peer through the entrance. When the doorkeeper sees that, he laughs and says: 'If you are so strongly tempted, try to get in without my permission. But note that I am powerful. And I am only the lowest doorkeeper. From hall to hall keepers stand at every door, one more powerful than the other. Even the third of these has an aspect that even I cannot bear to look at.' These are difficulties which the man from the country has not expected to meet, the Law, he thinks, should be accessible to every man and at all times, but when he looks more closely at the doorkeeper in his furred robe, with his huge pointed nose and long, thin, Tartar beard, he decides that he had better wait until he gets permission to enter. The doorkeeper gives him a stool and lets him sit down at the side of the door. There he sits waiting for days and years. He makes many attempts to be allowed in and wearies the doorkeeper with his importunity. The doorkeeper often engages him in brief conversation, asking him about his home and about other matters, but the questions are put quite impersonally, as great men put questions, and always conclude with the statement that the man cannot be allowed to enter yet. The man, who has equipped himself with many things for his journey, parts with all he has, however valuable, in the hope of bribing the doorkeeper. The doorkeeper accepts it all, saying, however, as he takes each gift: 'I take this only to keep you from feeling that you have left something undone.' During all these long years the man watches the doorkeeper almost incessantly. He forgets about the other doorkeepers, and this one seems to him the only barrier between himself and the Law. In the first years he curses his evil fate aloud; later, as he grows old, he only mutters to himself. He grows childish, and since in his prolonged watch he has learned to know even the fleas in the doorkeeper's fur collar, he begs the very fleas to help him and to persuade the doorkeeper to change his mind. Finally his eyes grow dim and he does not know whether the world is really darkening around him or whether his eyes are only deceiving him. But in the darkness he can now perceive a radiance that streams immortally from the door of the Law. Now his life is drawing to a close. Before he dies, all that he has experienced during the whole time of his sojourn condenses in his mind into one question, which he has never yet put to the doorkeeper. He beckons the doorkeeper, since he can no longer raise his stiffening body. The doorkeeper has to bend far down to hear him, for the difference in size between them has increased very much to the man's disadvantage. 'What do you want to know now?' asks the doorkeeper, 'you are insatiable.' 'Everyone strives to attain the Law,' answers the man, 'how does it come about, then, that in all these years no one has come seeking admittance but me?' The doorkeeper perceives that the man is at the end of his strength and that his hearing is failing, so he bellows in his ear: 'No one but you could gain admittance through this door, since this door was intended only for you. I am now going to shut it.

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.

Truth changes with the season of our emotions. It is the shadow that moves with the phases of our inner sun. When the nights falls, only our perception can guess where it hides in the dark. Within every solar system of the soul lies a plan of what truth is--- the design God has created, in our own unique story. This is as varying as the constellations, and as turning as the tide. It is not one truth we live to, but many. If we ever hope to determine if there is such a thing as truth, apart from cultural and personal preferences, we must acknowledge that we are then aiming to discover something greater than ourselves, something that transcends culture and individual inclinations. Some say that we must look beyond ourselves and outside of ourselves. However, we don’t need to look farther than what is already in each other. If there was any great plan from a higher power it is a simplistic, repetitious theme found in all religions; the basic core importance to unity comes from shared theological and humanistic virtues. Beyond the synagogue, mosques, temples, churches, missionary work, church positions and religious rituals comes a simple “message of truth” found in all of us, that binds theology---holistic virtues combined with purpose is the foundation of spiritual evolution. The diversity among us all is not divided truth, but the opportunity for unity through these shared values. Truth is the framework and roadmap of positive virtues. It unifies diversity when we choose to see it and use it. It is simple message often lost among the rituals, cultural traditions and socializing that goes on behind the chapel doors of any religion or spiritual theology. As we fight among ourselves about what religion, culture or race is right, we often lose site of the simple message any great orator has whispered through time----a simplistic story explaining the importance of virtues, which magically reemphasizes the importance of loving one another through service.

Conversation between Siddhartha, who has temporarily given up all worldly possessions in order to experience total poverty first hand, talks to a merchant. That seems to be the way of things. Everyone takes, everyone gives. Life is like that" (said Siddhartha) Ah, but if you are without possessions, how can you give?" Everyone gives what he has. The soldier gives strength, the merchant goods, the teacher instructions, the farmer rice, the fisherman fish." Very well and what can you give? What have you learned that you can give(the merchant asks of Siddhartha) I can think, I can wait, I can fast." Is that all?" I think that is all." And of what use are they? For example, fasting, what good is that?" It is of great value, sir. If a man has nothing to eat, fasting is the most intelligent thing he can do. If, for instance, Siddhartha had not learned to fast, he would have had to seek some kind of work today, either with you, or elsewhere, for hunger would have driven him. But, as it is, Siddhartha can wait calmly. He is not impatient, he is not in need, he can ward off hunger for a long time and laugh at it. Therefore, fasting is useful, sir.

We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way–to depend on no one–to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man–that it is an unnatural state–will do for a while, but will not carry us on safely to the end …'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false–a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.'" Mustapha Mond shut the book and leaned back in his chair. "One of the numerous things in heaven and earth that these philosophers didn't dream about was this" (he waved his hand), "us, the modern world. 'You can only be independent of God while you've got youth and prosperity; independence won't take you safely to the end.' Well, we've now got youth and prosperity right up to the end. What follows? Evidently, that we can be independent of God. 'The religious sentiment will compensate us for all our losses.' But there aren't any losses for us to compensate; religious sentiment is superfluous. And why should we go hunting for a substitute for youthful desires, when youthful desires never fail? A substitute for distractions, when we go on enjoying all the old fooleries to the very last? What need have we of repose when our minds and bodies continue to delight in activity? of consolation, when we have soma? of something immovable, when there is the social order?

Take the matter as you find it: ask no questions, utter no remonstrances; it is your best wisdom. You expected bread, and you have got a stone: break your teeth on it, and don't shriek because the nerves are martyrized; do not doubt that your mental stomach—if you have such a thing—is strong as an ostrich's; the stone will digest. You held out your hand for an egg, and fate put into it a scorpion. Show no consternation: close your fingers firmly upon the gift; let it sting through your palm. Never mind; in time, after your hand and arm have swelled and quivered long with torture, the squeezed scorpion will die, and you will have learned the great lesson how to endure without a sob. For the whole remnant of your life, if you survive the test—some, it is said, die under it—you will be stronger, wiser, less sensitive. This you are not aware of, perhaps, at the time, and so cannot borrow courage of that hope. Nature, however, as has been intimated, is an excellent friend in such cases, sealing the lips, interdicting utterance, commanding a placid dissimulation—a dissimulation often wearing an easy and gay mien at first, settling down to sorrow and paleness in time, then passing away, and leaving a convenient stoicism, not the less fortifying because it is half-bitter.

This has been a novel about some people who were punished entirely too much for what they did. They wanted to have a good time, but they were like children playing in the street; they could see one after another of them being killed--run over, maimed, destroyed--but they continued to play anyhow. We really all were very happy for a while, sitting around not toiling but just bullshitting and playing, but it was for such a terrible brief time, and then the punishment was beyond belief: even when we could see it, we could not believe it. For example, while I was writing this I learned that the person on whom the character Jerry Fabin is based killed himself. My friend on whom I based the character Ernie Luckman died before I began the novel. For a while I myself was one of these children playing in the street; I was, like the rest of them, trying to play instead of being grown up, and I was punished. I am on the list below, which is a list of those to whom this novel is dedicated, and what became of each. Drug misuse is not a disease, it is a decision, like the decision to step out in front of a moving car. You would call that not a disease but an error in judgment. When a bunch of people begin to do it, it is a social error,a life-style. In this particular life-style the motto is "Be happy now because tomorrow you are dying," but the dying begins almost at once, and the happiness is a memory. It is, then, only a speeding up, an intensifying, of the ordinary human existence. It is not different from your life-style, it is only faster. It all takes place in days or weeks or months instead of years. "Take the cash and let the credit go," as Villon said in 1460. But that is a mistake if the cash is a penny and the credit a whole lifetime. There is no moral in this novel; it is not bourgeois; it does not say they were wrong to play when they should have toiled;it just tells what the consequences were. In Greek drama they were beginning, as a society, to discover science, which means causal law. Here in this novel there is Nemesis: not fate, because any one of us could have chosen to stop playing in the street, but, as I narrate from the deepest part of my life and heart, a dreadful Nemesis for those who kept on playing. I myself,I am not a character in this novel; I am the novel. So, though, was our entire nation at this time. This novel is about more people than I knew personally. Some we all read about in the newspapers. It was, this sitting around with our buddies and bullshitting while making tape recordings, the bad decision of the decade, the sixties, both in and out of the establishment. And nature cracked down on us. We were forced to stop by things dreadful. If there was any "sin," it was that these people wanted to keep on having a good time forever, and were punished for that, but, as I say, I feel that, if so, the punishment was far too great, and I prefer to think of it only in a Greek or morally neutral way, as mere science, as deterministic impartial cause-and-effect. I loved them all. Here is the list, to whom I dedicate my love: To Gaylene deceased To Ray deceased To Francy permanent psychosis To Kathy permanent brain damage To Jim deceased To Val massive permanent brain damage To Nancy permanent psychosis To Joanne permanent brain damage To Maren deceased To Nick deceased To Terry deceased To Dennis deceased To Phil permanent pancreatic damage To Sue permanent vascular damage To Jerri permanent psychosis and vascular damage . . . and so forth. In Memoriam. These were comrades whom I had; there are no better. They remain in my mind, and the enemy will never be forgiven. The "enemy" was their mistake in playing. Let them all play again, in some other way, and let them be happy.

Why Do People become Shadowhunters, by Magnus Bane This Codex thing is very silly. Downworlders talk about the Codex like it is some great secret full of esoteric knowledge, but really itès a Boy Scout manual. One thing that it mysteriously doesnèt address is why people become Shadowhunters. And you should know that people become Shadowhunters for many stupid reasons. So here is an addition to your copy. Greetings, aspiring young Shadowhunter-to-be- or possibly already technically a Shadowhunter. I canèt remember whether you drink from the Cup first or get the book first. Regardless, you have just been recruited by the Monster Police. You may be wondering, why? Why of all the mundanes out there was I selected and invited to this exclusive club made up largely, at least from a historical perspective, of murderous psychopaths? Possible Reasons Why 1. You possess a stout heart, strong will, and able body. 2. You possess a stout body, able will, and strong heart. 3. Local Shadowhunters are ironically punishing you by making you join them. 4. You were recruited by a local institute to join the Nephilim as an ironic punishment for your mistreatment of Downworlders. 5. Your home , village, or nation is under siege by demons. 6. You home, village, or nation is under siege by rogue Downworlders. 7. You were in the wrong place at the wrong time. 8.You know too much, and should be recruited because the secrecy of the Shadow World has already been compromised for you. 9. You know too little; it would be helpful to the Shadowhunters if you knew more. 10. You know exactly the right amount, making you a natural recruit. 11. You possess a natural resistance to glamour magic and must be recruited to keep you quiet and provide you with some basic protection. 12. You have a compound last name already and have convinced someone important that yours is a Shadowhunter family and the Shadowhunteriness has just been weakened by generations of bad breeding. 13. You had a torrid affair with a member of the Nephilim council and now he's trying to cover his tracks. 14. Shadowhunters are concerned they are no longer haughty and condescending enough-have sought you out to add a much needed boost of haughty condescension. 15. You have been bitten by a radioactive Shadowhunter, giving you the proportional strength and speed of a Shadowhunter. 16. Large bearded man on flying motorcycle appeared to take you away to Shadowhunting school. 17. Your mom has been in hiding from your evil dad, and you found out you're a Shadowhunter only a few weeks ago. That's right. Seventeen reasons. Because that's how many I came up with. Now run off, little Shadowhunter, and learn how to murder things. And be nice to Downworlders.

However, the struggle with that sentinel is, as a rule, not so hard as it may seem from a long way off, mainly in consequence of the antagonism between the ills of the body and the ills of the mind. If we are in great bodily pain, or the pain lasts a long time, we become indifferent to other troubles; all we think about is to get well. In the same way great mental suffering makes us insensible to bodily pain; we despise it; nay, if it should outweigh the other, it distracts our thoughts, and we welcome it as a pause in mental suffering. It is this feeling that makes suicide easy; for the bodily pain that accompanies it loses all significance in the eyes of one who is tortured by an excess of mental suffering. This is especially evident in the case of those who are driven to suicide by some purely morbid and exaggerated ill-humor. No special effort to overcome their feelings is necessary, nor do such people require to be worked up in order to take the step; but as soon as the keeper into whose charge they are given leaves them for a couple of minutes, they quickly bring their life to an end. When, in some dreadful and ghastly dream, we reach the moment of greatest horror, it awakes us; thereby banishing all the hideous shapes that were born of the night. And life is a dream: when the moment of greatest horror compels us to break it off, the same thing happens.

Ladies and Gentlemen, I'd planned to speak to you tonight to report on the state of the Union, but the events of earlier today have led me to change those plans. Today is a day for mourning and remembering. Nancy and I are pained to the core by the tragedy of the shuttle Challenger. We know we share this pain with all of the people of our country. This is truly a national loss. Nineteen years ago, almost to the day, we lost three astronauts in a terrible accident on the ground. But we've never lost an astronaut in flight. We've never had a tragedy like this. And perhaps we've forgotten the courage it took for the crew of the shuttle. But they, the Challenger Seven, were aware of the dangers, but overcame them and did their jobs brilliantly. We mourn seven heroes: Michael Smith, Dick Scobee, Judith Resnik, Ronald McNair, Ellison Onizuka, Gregory Jarvis, and Christa McAuliffe. We mourn their loss as a nation together. For the families of the seven, we cannot bear, as you do, the full impact of this tragedy. But we feel the loss, and we're thinking about you so very much. Your loved ones were daring and brave, and they had that special grace, that special spirit that says, "Give me a challenge, and I'll meet it with joy." They had a hunger to explore the universe and discover its truths. They wished to serve, and they did. They served all of us. We've grown used to wonders in this century. It's hard to dazzle us. But for twenty-five years the United States space program has been doing just that. We've grown used to the idea of space, and, perhaps we forget that we've only just begun. We're still pioneers. They, the members of the Challenger crew, were pioneers. And I want to say something to the schoolchildren of America who were watching the live coverage of the shuttle's take-off. I know it's hard to understand, but sometimes painful things like this happen. It's all part of the process of exploration and discovery. It's all part of taking a chance and expanding man's horizons. The future doesn't belong to the fainthearted; it belongs to the brave. The Challenger crew was pulling us into the future, and we'll continue to follow them. I've always had great faith in and respect for our space program. And what happened today does nothing to diminish it. We don't hide our space program. We don't keep secrets and cover things up. We do it all up front and in public. That's the way freedom is, and we wouldn't change it for a minute. We'll continue our quest in space. There will be more shuttle flights and more shuttle crews and, yes, more volunteers, more civilians, more teachers in space. Nothing ends here; our hopes and our journeys continue. I want to add that I wish I could talk to every man and woman who works for NASA, or who worked on this mission and tell them: "Your dedication and professionalism have moved and impressed us for decades. And we know of your anguish. We share it." There's a coincidence today. On this day three hundred and ninety years ago, the great explorer Sir Francis Drake died aboard ship off the coast of Panama. In his lifetime the great frontiers were the oceans, and a historian later said, "He lived by the sea, died on it, and was buried in it." Well, today, we can say of the Challenger crew: Their dedication was, like Drake's, complete. The crew of the space shuttle Challenger honored us by the manner in which they lived their lives. We will never forget them, nor the last time we saw them, this morning, as they prepared for their journey and waved goodbye and "slipped the surly bonds of earth" to "touch the face of God." Thank you.

She sits and listens with crossed legs under the batik house-wrap she wears, with her heavy three-way-piled hair and cigarette at her mouth and refuses me - for the time being, anyway - the most important things I ask of her. It's really kind of tremendous how it all takes place. You'd never guess how much labor goes into it. Only some time ago it occurred to me how great an amount. She came back from the studio and went to take a bath, and from the bath she called out to me, "Darling, please bring me a towel." I took one of those towel robes that I had bought at the Bon Marche' department store and came along with it. The little bathroom was in twilight. In the auffe-eua machine, the brass box with teeth of gas burning, the green metal dropped crumbs inside from the thousand-candle blaze. Her body with its warm woman's smell was covered with water starting in a calm line over her breasts. The glass of the medicine chest shone (like a deep blue place in the wall, as if a window to the evening sea and not the ashy fog of Paris. I sat down with the robe over my; shoulder and felt very much at peace. For a change the apartment seemed clean and was warm; the abominations were gone into the background, the stoves drew well and they shone. Jacqueline was cooking dinner and it smelled of gravy. I felt settled and easy, my chest free and my fingers comfortable and open. And now here's the thing. It takes a time like this for you to find out how sore your heart has been, and, moreover, all the while you thought you were going around idle terribly hard work was taking place. Hard, hard work, excavation and digging, mining, moiling through tunnels, heaving, pushing, moving rock, working, working, working, working, panting, hauling, hoisting. And none of this work is seen from the outside. It's internally done. It happens because you are powerless and unable to get anywhere, to obtain justice or have requital, and therefore in yourself you labor, you wage and combat, settle scores, remember insults, fight, reply, deny, blab, denounce, triumph, outwit, overcome, vindicate, cry, persist, absolve, die and rise again. All by yourself? Where is everybody? Inside your breast and skin, the entire cast.

One day, as Sarita tended to the wash, Gemma played in the garden. She was a knight, you see, with a sword fashioned out of wood. Most formidable, she was, though I didn't quite know how formidable. As I sat in my study, I heard screaming from outside. I ran to see what the commotion was. Sarita called to me, wide-eyed with fear, "Oh, Mr. Doyle, look- over there!" The tiger had entered the garden and was making his way toward where our Gemma frolicked with her wooden sword. Beside me, our house servant, Raj, drew his blade so stealthily it seemed to simply appear in his hand by magic. But Sarita stayed his hand. "If you run for him with your life, you will provoke the tiger," she advised. "We must wait."... I must tell you that it was the longest moment of my life. No one dared move. No one dared draw a breath. And all the while, Gemma played on, taking no notice until the great cat was upon her. She stood and faced him. They stared at one another as if each wondered what to make of the other, as if they sensed a kindred spirit. At last, Gemma placed her sword upon the ground. "Dear tiger," she said. "You may pass if you are peaceful." The tiger looked at the sword and back at Gemma, and without a sound, it passed on, dissappearing into the jungle." ... "The tiger had gone. He did not come around a gain. But I was a man possessed. The tiger had come too close, you see. I no longer felt safe. I hired the best tracker in Bombay. We hunted for days, tracking the tiger to the mountains there. We found him taking water from a small watering hole. He looked up but he did not charge. He took no notice of us at all but continued to drink. "Sahib, let us go," the boy said. "This tiger means you no harm." He was right, of course. But we had come all that way. The gun was in my hand. The tiger was before us. I took aim and shot it dead on the spot. I sold the tiger's skin for a fortune to a man in Bombay, and he called me brave for it. But it was not courage that brought me to that; it was fear..."But you," he says, smiling with a mix of sadness and pride, "you faced the tiger and survived." ... "The time has come for me to face my tiger, to look him in the eye and see which of us survives." - Mr. Doyle

Commala-come-come There’s a young man with a gun. Young man lost his honey When she took it on the run. Commala-come-one! She took it on the run! Left her baby lonely But he baby ain’t done. Commala-come-coo The wind’ll blow ya through. Ya gotta go where ka’s wind blows ya Cause there’s nothin else to do. Commala-come-two! Nothin else to do! Gotta go where ka’s wind blows ya Cause there’s nothin else to do. Commala-come-key Can you tell me what ya see? Is it ghosts or just the mirror That makes ya wanna flee? Commala-come-three! I beg ya, tell me! Is it ghosts or just your darker self That makes ya wanna flee? Commala-come-ko Whatcha doin at my do’? If ya doan tell me now, my friend I’ll lay ya on de flo’. Commala-come-fo’! I can lay ya low! The things I’ve do to such as you You never wanna know. Commala-gin-jive Ain’t it grand to be alive? To look out on Discordia When the Demon Moon arrives. Commala-come-five! Even when the shadows rise! To see the world and walk the world Makes ya glad to be alive. Commala-mox-nix! You’re in a nasty fix! To take a hand in traitor’s glove Is to grasp a sheaf of sticks! Commala-come-six! Nothing there but thorns and sticks! When your find your hand in traitor’s glove You’re in a nasty fix. Commala-loaf-leaven! They go to hell or up to heaven! The the guns are shot and the fires hot, You got to poke em in the oven. Commala-come-seven! Salt and yow’ for leaven! Heat em up and knock em down And poke em in the oven. Commala-ka-kate You’re in the hands of fate. No matter if it’s real or not, The hour groweth late. Commala-come-eight! The hour groweth late! No matter what shade ya cast You’re in the hands of fate. Commala-me-mine You have to walk the line. When you finally get the thing you need It makes you feel so fine. Commala-come-nine! It makes ya feel fine! But if you’d have the thing you need You have to walk the line. Commala-come-ken It’s the other one again. You may know her name and face But that don’t make her your friend. Commala-come-ten! She is not your friend! If you let her get too close She’ll cut you up again! Commala-come-call We hail the one who made us all, Who made the men and made the maids, Who made the great and small. Commala-come-call! He made us great and small! And yet how great the hand of fate That rules us one and all. Commala-come-ki, There’s a time to live and one to die. With your back against the final wall Ya gotta let the bullets fly. Commala-come-ki! Let the bullets fly! Don’t ‘ee mourn for me, my lads When it comes my day to die. Commala-come-kass! The child has come at last! Sing your song, O sing it well, The child has come to pass. Commala-come-kass, The worst has come to pass. The Tower trembles on its ground; The child has come at last. Commala-come-come, The battle’s now begun! And all the foes of men and rose Rise with the setting sun.

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

If the wickedness of people arouses indignation and insurmountable grief in you, to the point that you desire to revenge yourself upon the wicked, fear that feeling most of all; go at once and seek torments for yourself, as if you yourself were guilty of their wickedness. Take these torments upon yourself and suffer them, and your heart will be eased, and you will understand that you, too, are guilty, for you might have shone to the wicked, even like the only sinless One, but you did not. If you had shone, your light would have lighted the way for others, and the one who did wickedness would perhaps not have done so in your light. And even if you do shine, but see that people are not saved even with your light, remain steadfast, and do not doubt the power of the heavenly light; believe that if they are not saved now, they will be saved later. And if they are not saved, their sons will be saved, for your light will not die, even when you are dead. The righteous man departs, but his light remains. People are always saved after the death of him who saved them. The generation of men does not welcome its prophets and kills them, but men love their martyrs and venerate those they have tortured to death. Your work is for the whole, your deed is for the future. Never seek a reward, for great is your reward on earth without that: your spiritual joy, which only the righteous obtain. Nor should you fear the noble and powerful, but be wise and ever gracious. Know measure, know the time, learn these things. When you are alone, pray. Love to throw yourself down on the earth and kiss it. Kiss the earth and love it, tirelessly, insatiable, love all men, love all things, seek this rapture and ecstasy. Water the earth with the tears of your joy, and love those tears. Do not be ashamed of this ecstasy, treasure it, for it is a gift from God, a great gift, and it is not given to many, but to those who are chosen.

God likes to play hide-and-seek, but because there is nothing outside of God, he has no one but himself to play with! But he gets over this difficulty by pretending that he is not himself. This is his way of hiding from himself. He pretends that he is you and I and all the people in the world, all the animals, plants, all the rocks, and all the stars. In this way he has strange and wonderful adventures, some of which are terrible and frightening. But these are just like bad dreams, for when he wakes up they will disappear. Now when God plays "hide" and pretends that he is you and I, he does it so well that it takes him a long time to remember where and how he hid himself! But that's the whole fun of it-just what he wanted to do. He doesn't want to find himself too quickly, for that would spoil the game. That is why it is so difficult for you and me to find out that we are God in disguise, pretending not to be himself. But- when the game has gone on long enough, all of us will WAKE UP, stop pretending, and REMEMBER that we are all one single Self- the God who is all that there is and who lives forever and ever. You may ask why God sometimes hides in the form of horrible people, or pretends to be people who suffer great disease and pain. Remember, first, that he isn't really doing this to anyone but himself. Remember too, that in almost all the stories you enjoy there have to be bad people as well as good people, for the thrill of the tale is to find out how the good people will get the better of the bad. It's the same as when we play cards. At the beginning of the game we shuffle them all into a mess, which is like the bad things in the world, but the point of the game put the mess into good order, and the one who does it best is the winner. Then we shuffle the cards and play again, and so it goes with the world.

You speak as if you envied him." "And I do envy him, Emma. In one respect he is the object of my envy." Emma could say no more. They seemed to be within half a sentence of Harriet, and her immediate feeling was to avert the subject, if possible. She made her plan; she would speak of something totally different—the children in Brunswick Square; and she only waited for breath to begin, when Mr. Knightley startled her, by saying, "You will not ask me what is the point of envy.—You are determined, I see, to have no curiosity.—You are wise—but I cannot be wise. Emma, I must tell you what you will not ask, though I may wish it unsaid the next moment." "Oh! then, don't speak it, don't speak it," she eagerly cried. "Take a little time, consider, do not commit yourself." "Thank you," said he, in an accent of deep mortification, and not another syllable followed. Emma could not bear to give him pain. He was wishing to confide in her—perhaps to consult her;—cost her what it would, she would listen. She might assist his resolution, or reconcile him to it; she might give just praise to Harriet, or, by representing to him his own independence, relieve him from that state of indecision, which must be more intolerable than any alternative to such a mind as his.—They had reached the house. "You are going in, I suppose?" said he. "No,"—replied Emma—quite confirmed by the depressed manner in which he still spoke—"I should like to take another turn. Mr. Perry is not gone." And, after proceeding a few steps, she added—"I stopped you ungraciously, just now, Mr. Knightley, and, I am afraid, gave you pain.—But if you have any wish to speak openly to me as a friend, or to ask my opinion of any thing that you may have in contemplation—as a friend, indeed, you may command me.—I will hear whatever you like. I will tell you exactly what I think." "As a friend!"—repeated Mr. Knightley.—"Emma, that I fear is a word—No, I have no wish—Stay, yes, why should I hesitate?—I have gone too far already for concealment.—Emma, I accept your offer—Extraordinary as it may seem, I accept it, and refer myself to you as a friend.—Tell me, then, have I no chance of ever succeeding?" He stopped in his earnestness to look the question, and the expression of his eyes overpowered her. "My dearest Emma," said he, "for dearest you will always be, whatever the event of this hour's conversation, my dearest, most beloved Emma—tell me at once. Say 'No,' if it is to be said."—She could really say nothing.—"You are silent," he cried, with great animation; "absolutely silent! at present I ask no more." Emma was almost ready to sink under the agitation of this moment. The dread of being awakened from the happiest dream, was perhaps the most prominent feeling. "I cannot make speeches, Emma:" he soon resumed; and in a tone of such sincere, decided, intelligible tenderness as was tolerably convincing.—"If I loved you less, I might be able to talk about it more. But you know what I am.—You hear nothing but truth from me.—I have blamed you, and lectured you, and you have borne it as no other woman in England would have borne it.—Bear with the truths I would tell you now, dearest Emma, as well as you have borne with them. The manner, perhaps, may have as little to recommend them. God knows, I have been a very indifferent lover.—But you understand me.—Yes, you see, you understand my feelings—and will return them if you can. At present, I ask only to hear, once to hear your voice.

There was no Disney World then, just rows of orange trees. Millions of them. Stretching for miles And somewhere near the middle was the Citrus Tower, which the tourists climbed to see even more orange trees. Every month an eighty-year-old couple became lost in the groves, driving up and down identical rows for days until they were spotted by helicopter or another tourist on top of the Citrus Tower. They had lived on nothing but oranges and come out of the trees drilled on vitamin C and checked into the honeymoon suite at the nearest bed-and-breakfast. "The Miami Seaquarium put in a monorail and rockets started going off at Cape Canaveral, making us feel like we were on the frontier of the future. Disney bought up everything north of Lake Okeechobee, preparing to shove the future down our throats sideways. "Things evolved rapidly! Missile silos in Cuba. Bales on the beach. Alligators are almost extinct and then they aren't. Juntas hanging shingles in Boca Raton. Richard Nixon and Bebe Rebozo skinny-dipping off Key Biscayne. We atone for atrocities against the INdians by playing Bingo. Shark fetuses in formaldehyde jars, roadside gecko farms, tourists waddling around waffle houses like flocks of flightless birds. And before we know it, we have The New Florida, underplanned, overbuilt and ripe for a killer hurricane that'll knock that giant geodesic dome at Epcot down the trunpike like a golf ball, a solid one-wood by Buckminster Fuller. "I am the native and this is my home. Faded pastels, and Spanish tiles constantly slipping off roofs, shattering on the sidewalk. Dogs with mange and skateboard punks with mange roaming through yards, knocking over garbage cans. Lunatics wandering the streets at night, talking about spaceships. Bail bondsmen wake me up at three A.M. looking for the last tenant. Next door, a mail-order bride is clubbed by a smelly ma in a mechanic's shirt. Cats violently mate under my windows and rats break-dance in the drop ceiling. And I'm lying in bed with a broken air conditioner, sweating and sipping lemonade through a straw. And I'm thinking, geez, this used to be a great state. "You wanna come to Florida? You get a discount on theme-park tickets and find out you just bough a time share. Or maybe you end up at Cape Canaveral, sitting in a field for a week as a space shuttle launch is canceled six times. And suddenly vacation is over, you have to catch a plane, and you see the shuttle take off on TV at the airport. But you keep coming back, year after year, and one day you find you're eighty years old driving through an orange grove.

Mister God made everything, didn’t he?” There was no point in saying I didn’t really know. I said “Yes.” “Even the dirt and the stars and the animals and the people and the trees and everything, and the pollywogs?” The pollywogs were those little creatures we had seen under the microscope. I said, “Yes, he made everything.” She nodded her agreement. “Does Mister God love us truly?” “Sure thing,” I said. “Mister God loves everything.” “Oh,” she said. “well then, why does he let things get hurt and dead?” Her voice sounded as if she felt she had betrayed a sacred trust, but the question had been thought and it had to be spoken. “I don’t know,” I replied. “There’re a great many things about Mister God, we don’t know about?” “Well then,” she continued, “if we don’t know many things about Mister God, how do we know he loves us?” I could see this was going to be one of those times, but thank goodness she didn’t expect an answer to her question, for she hurried on: “Them pollywogs, I could love them till I bust, but they wouldn’t know, would they? I’m million times bigger than they are and Mister God is million times bigger than me, so how do I know what Mister God does?” She was silent for a little while. Later I thought that at this moment she was taking her last look at babyhood. Then she went on. “Fynn, Mister God doesn’t love us.” She hesitated. “He doesn’t really, you know, only people can love. I love Bossy, but Bossy don’t love me. I love the pollywogs, but they don’t love me. I love you Fynn, and you love me, don’t you?” I tightened my arm about her. “You love me because you are people. I love Mister God truly but he don’t love me.” It sounded to me like a death knell. “Damn and blast,” I thought. “Why does this have to happen to people? Now she’s lost everything.” But I was wrong. She had got both feet planted firmly on the next stepping stone. “No,” she went on, “no, he don’t love me, not like you do, its different, its millions of times bigger.” I must have made some movement or noise, for she levered herself upright and sat on her haunches and giggled. The she launched herself at me and undid my little pang of hurt, cut from the useless spark of jealousy with the delicate sureness of a surgeon. “Fynn, you can love better than any people that ever was, and so can I, cant I? But Mister God is different. You see, Fynn, people can only love outside, and can only kiss outside, but Mister God can love you right inside, and Mister God can kiss you right inside, so its different. Mister God ain’t like us; we are a little bit like Mister God, but not much yet.” It seemed to me to reduce itself to the fact that we were like God because of the similarities, but God was not like us because of our differences. Her inner fires had refined her ideas, and like some alchemist she had turned lead into gold. Gone were all the human definitions of God, like Goodness, Mercy, Love, and Justice, for these were merely props to describe the indescribable. “You see, Fynn, Mister God is different because he can finish things and we cant. I cant finish loving you because I shall be dead millions of years before I can finish, but Mister God can finish loving you, and so its not the same kind of love, is it?

When tomorrow starts without me, And I’m not there to see, If the sun should rise and find your eyes All filled with tears for me; I wish so much you wouldn’t cry The way you did today, While thinking of the many things, We didn’t get to say. I know how much you love me, As much as I love you, And each time you think of me, I know you’ll miss me too; But when tomorrow starts without me, Please try to understand, That an angel came and called my name, And took me by the hand, And said my place was ready, In heaven far above And that I’d have to leave behind All those I dearly love. But as I turned to walk away, A tear fell from my eye For all my life, I’d always thought, I didn’t want to die. I had so much to live for, So much left yet to do, It seemed almost impossible, That I was leaving you. I thought of all the yesterdays, The good ones and the bad, The thought of all the love we shared, And all the fun we had. If I could relive yesterday Just even for a while, I’d say good-bye and kiss you And maybe see you smile. But then I fully realized That this could never be, For emptiness and memories, Would take the place of me. And when I thought of worldly things I might miss come tomorrow, I thought of you, and when I did My heart was filled with sorrow. But when I walked through heaven’s gates I felt so much at home When God looked down and smiled at me, From His great golden throne, He said, “This is eternity, And all I’ve promised you. Today your life on earth is past But here it starts anew. I promise no tomorrow, But today will always last, And since each day’s the same way, There’s no longing for the past. You have been so faithful, So trusting and so true. Though there were times You did some things You knew you shouldn’t do. But you have been forgiven And now at last you’re free. So won’t you come and take my hand And share my life with me?” So when tomorrow starts without me, Don’t think we’re far apart, For every time you think of me, I’m right here, in your heart.

To finally surrender ourselves to healing, we have to have three spaces opened up within us - and all at the same time: our opinionated head, our closed-down heart, and our defensive and defended body. That is the summary work of spirituality - and it is indeed work. Yes, it is also the work of “a Power greater than ourselves,” and it will lead to a great luminosity and depth of seeing. That is why true faith is one of the most holistic and free actions a human can perform. It leads to such broad and deep perception that most traditions would just call it “light.” Remember, Jesus said that we also are the light of the world (Matthew 5:14), as well as saying it about himself (John 8:12). Strange that we see light in him but do not imitate him in seeing the same light in ourselves. Such luminous seeing is quite the opposite of the closed-minded, dead-hearted, body-denying thing that much religion has been allowed to become. As you surely have heard before, “Religion is lived by people who are afraid of hell. Spirituality is lived by people who have been through hell and come out enlightened.” The innocuous mental belief systems of much religion are probably the major cause of atheism in the world today, because people see that religion has not generally created people who are that different, more caring, or less prejudiced than other people. In fact, they are often worse because they think they have God on their small side. I wish I did not have to say this, but religion either produces the very best people or the very worst. Jesus makes this point in many settings and stories. Mere mental belief systems split people apart, whereas actual faith puts all our parts (body, heart, and head) on notice and on call. Honestly, it takes major surgery and much of one’s life to get head, heart, and body to put down their defenses, their false programs for happiness, and their many forms of resistance to what is right in front of them. This is the meat and muscle of the whole conversion process.

Lee’s hand shook as he filled the delicate cups. He drank his down in one gulp. “Don’t you see?” he cried. “The American Standard translation orders men to triumph over sin, and you can call sin ignorance. The King James translation makes a promise in ‘Thou shalt,’ meaning that men will surely triumph over sin. But the Hebrew word, the word timshel—‘Thou mayest’—that gives a choice. It might be the most important word in the world. That says the way is open. That throws it right back on a man. For if ‘Thou mayest’—it is also true that ‘Thou mayest not.’ Don’t you see?” “Yes, I see. I do see. But you do not believe this is divine law. Why do you feel its importance?” “Ah!” said Lee. “I’ve wanted to tell you this for a long time. I even anticipated your questions and I am well prepared. Any writing which has influenced the thinking and the lives of innumerable people is important. Now, there are many millions in their sects and churches who feel the order, ‘Do thou,’ and throw their weight into obedience. And there are millions more who feel predestination in ‘Thou shalt.’ Nothing they may do can interfere with what will be. But “Thou mayest’! Why, that makes a man great, that gives him stature with the gods, for in his weakness and his filth and his murder of his brother he has still the great choice. He can choose his course and fight it through and win.” Lee’s voice was a chant of triumph. Adam said, “Do you believe that, Lee?” “Yes, I do. Yes, I do. It is easy out of laziness, out of weakness, to throw oneself into the lap of deity, saying, ‘I couldn’t help it; the way was set.’ But think of the glory of the choice! That makes a man a man. A cat has no choice, a bee must make honey. There’s no godliness there. And do you know, those old gentlemen who were sliding gently down to death are too interested to die now?” Adam said, “Do you mean these Chinese men believe the Old Testament?” Lee said, “These old men believe a true story, and they know a true story when they hear it. They are critics of truth. They know that these sixteen verses are a history of humankind in any age or culture or race. They do not believe a man writes fifteen and three-quarter verses of truth and tells a lie with one verb. Confucius tells men how they should live to have good and successful lives. But this—this is a ladder to climb to the stars.” Lee’s eyes shone. “You can never lose that. It cuts the feet from under weakness and cowardliness and laziness.” Adam said, “I don’t see how you could cook and raise the boys and take care of me and still do all this.” “Neither do I,” said Lee. “But I take my two pipes in the afternoon, no more and no less, like the elders. And I feel that I am a man. And I feel that a man is a very important thing—maybe more important than a star. This is not theology. I have no bent toward gods. But I have a new love for that glittering instrument, the human soul. It is a lovely and unique thing in the universe. It is always attacked and never destroyed—because ‘Thou mayest.

What we hadn’t known about, back then, was pain. Sure, we’d faced some things as children that a lot of kids don’t. Sure, Justin had qualified for his Junior de Sade Badge in his teaching methods for dealing with pain. We still hadn’t learned, though, that growing up is all about getting hurt. And then getting over it. You hurt. You recover. You move on. Odds are pretty good you’re just going to get hurt again. But each time, you learn something. Each time, you come out of it a little stronger, and at some point you realize that there are more flavors of pain than coffee. There’s the little empty pain of leaving something behind—graduating, taking the next step forward, walking out of something familiar and safe into the unknown. There’s the big, whirling pain of life upending all of your plans and expectations. There’s the sharp little pains of failure, and the more obscure aches of successes that didn’t give you what you thought they would. There are the vicious, stabbing pains of hopes being torn up. The sweet little pains of finding others, giving them your love, and taking joy in their life as they grow and learn. There’s the steady pain of empathy that you shrug off so you can stand beside a wounded friend and help them bear their burdens. And if you’re very, very lucky, there are a very few blazing hot little pains you feel when you realize that you are standing in a moment of utter perfection, an instant of triumph, or happiness, or mirth which at the same time cannot possibly last—and yet will remain with you for life. Everyone is down on pain, because they forget something important about it: Pain is for the living. Only the dead don’t feel it. Pain is a part of life. Sometimes it’s a big part, and sometimes it isn’t, but either way, it’s part of the big puzzle, the deep music, the great game. Pain does two things: It teaches you, tells you that you’re alive. Then it passes away and leaves you changed. It leaves you wiser, sometimes. Sometimes it leaves you stronger. Either way, pain leaves its mark, and everything important that will ever happen to you in life is going to involve it in one degree or another.

We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way–to depend on no one–to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man–that it is an unnatural state–will do for a while, but will not carry us on safely to the end …'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false–a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.

It is a special blessing to belong among those who can and may devote their best energies to the contemplation and exploration of objective and timeless things. How happy and grateful I am for having been granted this blessing, which bestows upon one a large measure of independence from one's personal fate and from the attitude of one's contemporaries. Yet this independence must not inure us to the awareness of the duties that constantly bind us to the past, present and future of humankind at large. Our situation on this earth seems strange. Every one of us appears here, involuntarily and uninvited, for a short stay, without knowing the why and the wherefore. In our daily lives we feel only that man is here for the sake of others, for those whom we love and for many other beings whose fate is connected with our own. I am often troubled by the thought that my life is based to such a large extent on the work of my fellow human beings, and I am aware of my great indebtedness to them. I do not believe in free will. Schopenhauer's words: 'Man can do what he wants, but he cannot will what he wills,' accompany me in all situations throughout my life and reconcile me with the actions of others, even if they are rather painful to me. This awareness of the lack of free will keeps me from taking myself and my fellow men too seriously as acting and deciding individuals, and from losing my temper. I have never coveted affluence and luxury and even despise them a good deal. My passion for social justice has often brought me into conflict with people, as has my aversion to any obligation and dependence I did not regard as absolutely necessary. [Part 2] I have a high regard for the individual and an insuperable distaste for violence and fanaticism. All these motives have made me a passionate pacifist and antimilitarist. I am against any chauvinism, even in the guise of mere patriotism. Privileges based on position and property have always seemed to me unjust and pernicious, as does any exaggerated personality cult. I am an adherent of the ideal of democracy, although I know well the weaknesses of the democratic form of government. Social equality and economic protection of the individual have always seemed to me the important communal aims of the state. Although I am a typical loner in daily life, my consciousness of belonging to the invisible community of those who strive for truth, beauty, and justice keeps me from feeling isolated. The most beautiful and deepest experience a man can have is the sense of the mysterious. It is the underlying principle of religion as well as of all serious endeavour in art and science. He who never had this experience seems to me, if not dead, then at least blind. To sense that behind anything that can be experienced there is a something that our minds cannot grasp, whose beauty and sublimity reaches us only indirectly: this is religiousness. In this sense I am religious. To me it suffices to wonder at these secrets and to attempt humbly to grasp with my mind a mere image of the lofty structure of all there is.

The world is so big, so complicated, so replete with marvels and surprises that it takes years for most people to begin to notice that it is, also, irretrievably broken. We call this period of research “childhood.” There follows a program of renewed inquiry, often involuntary, into the nature and effects of mortality, entropy, heartbreak, violence, failure, cowardice, duplicity, cruelty, and grief; the researcher learns their histories, and their bitter lessons, by heart. Along the way, he or she discovers that the world has been broken for as long as anyone can remember, and struggles to reconcile this fact with the ache of cosmic nostalgia that arises, from time to time, in the researcher’s heart: an intimation of vanished glory, of lost wholeness, a memory of the world unbroken. We call the moment at which this ache first arises “adolescence.” The feeling haunts people all their lives. Everyone, sooner or later, gets a thorough schooling in brokenness. The question becomes: What to do with the pieces? Some people hunker down atop the local pile of ruins and make do, Bedouin tending their goats in the shade of shattered giants. Others set about breaking what remains of the world into bits ever smaller and more jagged, kicking through the rubble like kids running through piles of leaves. And some people, passing among the scattered pieces of that great overturned jigsaw puzzle, start to pick up a piece here, a piece there, with a vague yet irresistible notion that perhaps something might be done about putting the thing back together again. Two difficulties with this latter scheme at once present themselves. First of all, we have only ever glimpsed, as if through half-closed lids, the picture on the lid of the jigsaw puzzle box. Second, no matter how diligent we have been about picking up pieces along the way, we will never have anywhere near enough of them to finish the job. The most we can hope to accomplish with our handful of salvaged bits—the bittersweet harvest of observation and experience—is to build a little world of our own. A scale model of that mysterious original, unbroken, half—remembered. Of course the worlds we build out of our store of fragments can be only approximations, partial and inaccurate. As representations of the vanished whole that haunts us, they must be accounted failures. And yet in that very failure, in their gaps and inaccuracies, they may yet be faithful maps, accurate scale models, of this beautiful and broken world. We call these scale models “works of art.

Don’t strive to be a well-rounded leader. Instead, discover your zone and stay there. Then delegate everything else. Admitting a weakness is a sign of strength. Acknowledging weakness doesn’t make a leader less effective. Everybody in your organization benefits when you delegate responsibilities that fall outside your core competency. Thoughtful delegation will allow someone else in your organization to shine. Your weakness is someone’s opportunity. Leadership is not always about getting things done “right.” Leadership is about getting things done through other people. The people who follow us are exactly where we have led them. If there is no one to whom we can delegate, it is our own fault. As a leader, gifted by God to do a few things well, it is not right for you to attempt to do everything. Upgrade your performance by playing to your strengths and delegating your weaknesses. There are many things I can do, but I have to narrow it down to the one thing I must do. The secret of concentration is elimination. Devoting a little of yourself to everything means committing a great deal of yourself to nothing. My competence in these areas defines my success as a pastor. A sixty-hour workweek will not compensate for a poorly delivered sermon. People don’t show up on Sunday morning because I am a good pastor (leader, shepherd, counselor). In my world, it is my communication skills that make the difference. So that is where I focus my time. To develop a competent team, help the leaders in your organization discover their leadership competencies and delegate accordingly. Once you step outside your zone, don’t attempt to lead. Follow. The less you do, the more you will accomplish. Only those leaders who act boldly in times of crisis and change are willingly followed. Accepting the status quo is the equivalent of accepting a death sentence. Where there’s no progress, there’s no growth. If there’s no growth, there’s no life. Environments void of change are eventually void of life. So leaders find themselves in the precarious and often career-jeopardizing position of being the one to draw attention to the need for change. Consequently, courage is a nonnegotiable quality for the next generation leader. The leader is the one who has the courage to act on what he sees. A leader is someone who has the courage to say publicly what everybody else is whispering privately. It is not his insight that sets the leader apart from the crowd. It is his courage to act on what he sees, to speak up when everyone else is silent. Next generation leaders are those who would rather challenge what needs to change and pay the price than remain silent and die on the inside. The first person to step out in a new direction is viewed as the leader. And being the first to step out requires courage. In this way, courage establishes leadership. Leadership requires the courage to walk in the dark. The darkness is the uncertainty that always accompanies change. The mystery of whether or not a new enterprise will pan out. The reservation everyone initially feels when a new idea is introduced. The risk of being wrong. Many who lack the courage to forge ahead alone yearn for someone to take the first step, to go first, to show the way. It could be argued that the dark provides the optimal context for leadership. After all, if the pathway to the future were well lit, it would be crowded. Fear has kept many would-be leaders on the sidelines, while good opportunities paraded by. They didn’t lack insight. They lacked courage. Leaders are not always the first to see the need for change, but they are the first to act. Leadership is about moving boldly into the future in spite of uncertainty and risk. You can’t lead without taking risk. You won’t take risk without courage. Courage is essential to leadership.

Look everywhere. There are miracles and curiosities to fascinate and intrigue for many lifetimes: the intricacies of nature and everything in the world and universe around us from the miniscule to the infinite; physical, chemical and biological functionality; consciousness, intelligence and the ability to learn; evolution, and the imperative for life; beauty and other abstract interpretations; language and other forms of communication; how we make our way here and develop social patterns of culture and meaningfulness; how we organise ourselves and others; moral imperatives; the practicalities of survival and all the embellishments we pile on top; thought, beliefs, logic, intuition, ideas; inventing, creating, information, knowledge; emotions, sensations, experience, behaviour. We are each unique individuals arising from a combination of genetic, inherited, and learned information, all of which can be extremely fallible. Things taught to us when we are young are quite deeply ingrained. Obviously some of it (like don’t stick your finger in a wall socket) is very useful, but some of it is only opinion – an amalgamation of views from people you just happen to have had contact with. A bit later on we have access to lots of other information via books, media, internet etc, but it is important to remember that most of this is still just opinion, and often biased. Even subjects such as history are presented according to the presenter’s or author’s viewpoint, and science is continually changing. Newspapers and TV tend to cover news in the way that is most useful to them (and their funders/advisors), Research is also subject to the decisions of funders and can be distorted by business interests. Pretty much anyone can say what they want on the internet, so our powers of discernment need to be used to a great degree there too. Not one of us can have a completely objective view as we cannot possibly have access to, and filter, all knowledge available, so we must accept that our views are bound to be subjective. Our understanding and responses are all very personal, and our views extremely varied. We tend to make each new thing fit in with the picture we have already started in our heads, but we often have to go back and adjust the picture if we want to be honest about our view of reality as we continually expand it. We are taking in vast amounts of information from others all the time, so need to ensure we are processing that to develop our own true reflection of who we are.

But there is an unbounded pleasure to be had in the possession of a young, newly blossoming soul! It is like a flower, from which the best aroma evaporates when meeting the first ray of the sun; you must pluck it at that minute, breathing it in until you’re satisfied, and then throw it onto the road: perhaps someone will pick it up! I feel this insatiable greed, which swallows everything it meets on its way. I look at the suffering and joy of others only in their relation to me, as though it is food that supports the strength of my soul. I myself am not capable of going mad under the influence of passion. My ambition is stifled by circumstances, but it has manifested itself in another way, for ambition is nothing other than a thirst for power, and my best pleasure is to subject everyone around me to my will, to arouse feelings of love, devotion and fear of me—is this not the first sign and the greatest triumph of power? Being someone’s reason for suffering while not being in any position to claim the right—isn’t this the sweetest nourishment for our pride? And what is happiness? Sated pride. If I considered myself to be better, more powerful than everyone in the world, I would be happy. If everyone loved me, I would find endless sources of love within myself. Evil spawns evil. The first experience of torture gives an understanding of the pleasure in tormenting others. An evil idea cannot enter a person’s head without his wanting to bring it into reality: ideas are organic creations, someone once said. Their birth gives them form immediately, and this form is an action. The person in whom most ideas are born is the person who acts most. Hence a genius, riveted to his office desk, must die or lose his mind, just as a man with a powerful build who has a sedentary life and modest behavior will die from an apoplectic fit. Passions are nothing other than the first developments of an idea: they are a characteristic of the heart’s youth, and whoever thinks to worry about them his whole life long is a fool: many calm rivers begin with a noisy waterfall, but not one of them jumps and froths until the very sea. And this calm is often the sign of great, though hidden, strength. The fullness and depth of both feeling and thought will not tolerate violent upsurges. The soul, suffering and taking pleasure, takes strict account of everything and is always convinced that this is how things should be. It knows that without storms, the constant sultriness of the sun would wither it. It is infused with its own life—it fosters and punishes itself, like a child. And it is only in this higher state of self-knowledge that a person can estimate the value of divine justice.

To: Anna Oliphant From: Etienne St. Clair Subject: Uncommon Prostitues I have nothing to say about prostitues (other than you'd make a terrible prostitute,the profession is much too unclean), I only wanted to type that. Isn't it odd we both have to spend Christmas with our fathers? Speaking of unpleasant matters,have you spoken with Bridge yet? I'm taking the bus to the hospital now.I expect a full breakdown of your Christmas dinner when I return. So far today,I've had a bowl of muesli. How does Mum eat that rubbish? I feel as if I've been gnawing on lumber. To: Etienne St. Clair From: Anna Oliphant Subject: Christmas Dinner MUESLY? It's Christmas,and you're eating CEREAL?? I'm mentally sending you a plate from my house. The turkey is in the oven,the gravy's on the stovetop,and the mashed potatoes and casseroles are being prepared as I type this. Wait. I bet you eat bread pudding and mince pies or something,don't you? Well, I'm mentally sending you bread pudding. Whatever that is. No, I haven't talked to Bridgette.Mom keeps bugging me to answer her calls,but winter break sucks enough already. (WHY is my dad here? SERIOUSLY. MAKE HIM LEAVE. He's wearing this giant white cable-knit sweater,and he looks like a pompous snowman,and he keeps rearranging the stuff on our kitchen cabinets. Mom is about to kill him. WHICH IS WHY SHE SHOULDN'T INVITE HIM OVER FOR HOLIDAYS). Anyway.I'd rather not add to the drama. P.S. I hope your mom is doing better. I'm so sorry you have to spend today in a hospital. I really do wish I could send you both a plate of turkey. To: Anna Oliphant From: Etienne St. Clair Subject: Re: Christmas Dinner YOU feel sorry for ME? I am not the one who has never tasted bread pudding. The hospital was the same. I won't bore you with the details. Though I had to wait an hour to catch the bus back,and it started raining.Now that I'm at the flat, my father has left for the hospital. We're each making stellar work of pretending the other doesn't exist. P.S. Mum says to tell you "Merry Christmas." So Merry Christmas from my mum, but Happy Christmas from me. To: Etienne St. Clair From: Anna Oliphant Subject: SAVE ME Worst.Dinner.Ever.It took less than five minutes for things to explode. My dad tried to force Seany to eat the green bean casserole, and when he wouldn't, Dad accused Mom of not feeding my brother enough vegetables. So she threw down her fork,and said that Dad had no right to tell her how to raise her children. And then he brought out the "I'm their father" crap, and she brought out the "You abandoned them" crap,and meanwhile, the WHOLE TIME my half-dead Nanna is shouting, "WHERE'S THE SALT! I CAN'T TASTE THE CASSEROLE! PASS THE SALT!" And then Granddad complained that Mom's turkey was "a wee dry," and she lost it. I mean,Mom just started screaming. And it freaked Seany out,and he ran to his room crying, and when I checked on him, he was UNWRAPPING A CANDY CANE!! I have no idea where it came from. He knows he can't eat Red Dye #40! So I grabbed it from him,and he cried harder, and Mom ran in and yelled at ME, like I'd given him the stupid thing. Not, "Thank you for saving my only son's life,Anna." And then Dad came in and the fighting resumed,and they didn't even notice that Seany was still sobbing. So I took him outside and fed him cookies,and now he's running aruond in circles,and my grandparents are still at the table, as if we're all going to sit back down and finish our meal. WHAT IS WRONG WITH MY FAMILY? And now Dad is knocking on my door. Great. Can this stupid holiday get any worse??

In my travels on the surface, I once met a man who wore his religious beliefs like a badge of honor upon the sleeves of his tunic. "I am a Gondsman!" he proudly told me as we sat beside eachother at a tavern bar, I sipping my wind, and he, I fear, partaking a bit too much of his more potent drink. He went on to explain the premise of his religion, his very reason for being, that all things were based in science, in mechanics and in discovery. He even asked if he could take a piece of my flesh, that he might study it to determine why the skin of the drow elf is black. "What element is missing," he wondered, "that makes your race different from your surface kin?" I think that the Gondsman honestly believed his claim that if he could merely find the various elements that comprised the drow skin, he might affect a change in that pigmentation to make the dark elves more akin to their surface relatives. And, given his devotion, almost fanaticism, it seemed to me as if he felt he could affect a change in more than physical appearance. Because, in his view of the world, all things could be so explained and corrected. How could i even begin to enlighten him to the complexity? How could i show him the variations between drow and surface elf in the very view of the world resulting from eons of walking widely disparate roads? To a Gondsman fanatic, everything can be broken down, taken apart and put back together. Even a wizard's magic might be no more than a way of conveying universal energies - and that, too, might one day be replicated. My Gondsman companion promised me that he and his fellow inventor priests would one day replicate every spell in any wizard's repertoire, using natural elements in the proper combinations. But there was no mention of the discipline any wizard must attain as he perfects his craft. There was no mention of the fact that powerful wizardly magic is not given to anyone, but rather, is earned, day by day, year by year and decade by decade. It is a lifelong pursuit with gradual increase in power, as mystical as it is secular. So it is with the warrior. The Gondsman spoke of some weapon called an arquebus, a tubular missile thrower with many times the power of the strongest crossbow. Such a weapon strikes terror into the heart of the true warrior, and not because he fears that he will fall victim to it, or even that he fears it will one day replace him. Such weapons offend because the true warrior understands that while one is learning how to use a sword, one should also be learning why and when to use a sword. To grant the power of a weapon master to anyone at all, without effort, without training and proof that the lessons have taken hold, is to deny the responsibility that comes with such power. Of course, there are wizards and warriors who perfect their craft without learning the level of emotional discipline to accompany it, and certainly there are those who attain great prowess in either profession to the detriment of all the world - Artemis Entreri seems a perfect example - but these individuals are, thankfully, rare, and mostly because their emotional lacking will be revealed early in their careers, and it often brings about a fairly abrupt downfall. But if the Gondsman has his way, if his errant view of paradise should come to fruition, then all the years of training will mean little. Any fool could pick up an arquebus or some other powerful weapon and summarily destroy a skilled warrior. Or any child could utilize a Gondsman's magic machine and replicate a firebal, perhaps, and burn down half a city. When I pointed out some of my fears to the Gondsman, he seemed shocked - not at the devastating possibilities, but rather, at my, as he put it, arrogance. "The inventions of the priests of Gond will make all equal!" he declared. "We will lift up the lowly peasant