Grounded In Nature Quotes

If we remain humble and grounded in nature's wisdom, our mind will guide us safely through the confines of unawareness and the blindness of ignorance. ("Why step out of nature ?")

There is a time in every man's education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better, for worse, as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried.

Is not this a true autumn day? Just the still melancholy that I love - that makes life and nature harmonise. The birds are consulting about their migrations, the trees are putting on the hectic or the pallid hues of decay, and begin to strew the ground, that one's very footsteps may not disturb the repose of earth and air, while they give us a scent that is a perfect anodyne to the restless spirit. Delicious autumn! My very soul is wedded to it, and if I were a bird I would fly about the earth seeking the successive autumns." [Letter to Miss Lewis, Oct. 1, 1841]

We were language's magpies by nature, stealing whatever sounded bright and shiny.

No doubt Jack the Ripper excused himself on the grounds that it was human nature.

Water shapes its course according to the nature of the ground over which it flows; the soldier works out his victory in relation to the foe whom he is facing.

A withered maple leaf has left its branch and is falling to the ground; its movements resemble those of a butterfly in flight. Isn't it strange? The saddest and deadest of things is yet so like the gayest and most vital of creatures?

Landscapes of great wonder and beauty lie under our feet and all around us. They are discovered in tunnels in the ground, the heart of flowers, the hollows of trees, fresh-water ponds, seaweed jungles between tides, and even drops of water. Life in these hidden worlds is more startling in reality than anything we can imagine. How could this earth of ours, which is only a speck in the heavens, have so much variety of life, so many curious and exciting creatures?

Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order blindly and dumbly to rot and disappear forever.

The Waking I wake to sleep, and take my waking slow. I feel my fate in what I cannot fear. I learn by going where I have to go. We think by feeling. What is there to know? I hear my being dance from ear to ear. I wake to sleep, and take my waking slow. Of those so close beside me, which are you? God bless the Ground! I shall walk softly there, And learn by going where I have to go. Light takes the Tree; but who can tell us how? The lowly worm climbs up a winding stair; I wake to sleep, and take my waking slow. Great Nature has another thing to do To you and me, so take the lively air, And, lovely, learn by going where to go. This shaking keeps me steady. I should know. What falls away is always. And is near. I wake to sleep, and take my waking slow. I learn by going where I have to go.

The natural progress of things is for liberty to yield, and government to gain ground.

There Will Come Soft Rains There will come soft rains and the smell of the ground, And swallows circling with their shimmering sound; And frogs in the pool singing at night, And wild plum-trees in tremulous white; Robins will wear their feathery fire Whistling their whims on a low fence-wire; And not one will know of the war, not one Will care at last when it is done. Not one would mind, neither bird nor tree If mankind perished utterly; And Spring herself, when she woke at dawn, Would scarcely know that we were gone.

He fell to the seat, she by his side. There were no more words. The stars were beginning to shine. How was it that the birds sing, that the snow melts, that the rose opens, that May blooms, that the dawns whitens behind the black trees on the shivering summit of the hills? One kiss, and that was all. Both trembled, and they looked at each other in the darkness with brilliant eyes. They felt neither the cool night, nor the cold stone, nor the damp ground, nor the wet grass; they looked at each other, and their hearts were full of thought. They had clasped hands, without knowing it. She did not ask him; did not even think where and how he had managed to get into the garden. It seemed so natural to her that he should be there. From time to time Marius’ knee touched Cosette’s. A touch that thrilled. At times, Cosette faltered out a word. Her soul trembled on her lips like a drop of dew on a flower. Gradually, they began to talk. Overflow succeeded to silence, which is fullness. The night was serene and glorious above their heads. These two beings, pure as spirits, told each other everything, their dreams, their frenzies, their ecstasies, their chimeras, their despondencies, how they had adored each other from afar, how they had longed for each other, their despair when they had ceased to see each other. They had confided to each other in an intimacy of the ideal, which already, nothing could have increased, all that was most hidden and most mysterious in themselves. They told each other, with a candid faith in their illusions, all that love, youth and the remnant of childhood that was theirs, brought to mind. These two hearts poured themselves out to each other, so that at the end of an hour, it was the young man who had the young girl’s soul and the young girl who had the soul of the young man. They interpenetrated, they enchanted, they dazzled each other. When they had finished, when they had told each other everything, she laid her head on his shoulder, and asked him: "What is your name?" My name is Marius," he said. "And yours?" My name is Cosette.

Standing on the bare ground,--my head bathed by the blithe air and uplifted into infinite space,--all mean egotism vanishes. I become a transparent eyeball; I am nothing; I see all; the currents of the Universal Being circulate through me; I am part or parcel of God.

He was the owner of the moonlight on the ground, he fell in love with the most beautiful of the trees, he made wreaths of leaves and strung them around his neck.

Another thing that got forgotten was the fact that against all probability a sperm whale had suddenly been called into existence several miles above the surface of an alien planet. And since this is not a naturally tenable position for a whale, this poor innocent creature had very little time to come to terms with its identity as a whale before it then had to come to terms with not being a whale any more. This is a complete record of its thoughts from the moment it began its life till the moment it ended it. Ah … ! What’s happening? it thought. Er, excuse me, who am I? Hello? Why am I here? What’s my purpose in life? What do I mean by who am I? Calm down, get a grip now … oh! this is an interesting sensation, what is it? It’s a sort of … yawning, tingling sensation in my … my … well I suppose I’d better start finding names for things if I want to make any headway in what for the sake of what I shall call an argument I shall call the world, so let’s call it my stomach. Good. Ooooh, it’s getting quite strong. And hey, what’s about this whistling roaring sound going past what I’m suddenly going to call my head? Perhaps I can call that … wind! Is that a good name? It’ll do … perhaps I can find a better name for it later when I’ve found out what it’s for. It must be something very important because there certainly seems to be a hell of a lot of it. Hey! What’s this thing? This … let’s call it a tail – yeah, tail. Hey! I can can really thrash it about pretty good can’t I? Wow! Wow! That feels great! Doesn’t seem to achieve very much but I’ll probably find out what it’s for later on. Now – have I built up any coherent picture of things yet? No. Never mind, hey, this is really exciting, so much to find out about, so much to look forward to, I’m quite dizzy with anticipation … Or is it the wind? There really is a lot of that now isn’t it? And wow! Hey! What’s this thing suddenly coming towards me very fast? Very very fast. So big and flat and round, it needs a big wide sounding name like … ow … ound … round … ground! That’s it! That’s a good name – ground! I wonder if it will be friends with me? And the rest, after a sudden wet thud, was silence. Curiously enough, the only thing that went through the mind of the bowl of petunias as it fell was Oh no, not again. Many people have speculated that if we knew exactly why the bowl of petunias had thought that we would know a lot more about the nature of the universe than we do now.

During the play-act of life, errors can clash with our conventional truth and compel us to prepare new ground for another truth concept that will replace the old truth model. Be that as it may, let us fly on the wings of our inspiration, value the day, enjoy the now, and be ready because the new blueprint may only remain valid until it dies by natural death on its turn. (“Measuring space”)

Water continued to explain about the life of the tree. “Trees can be as big below the ground as they are above it. And there are mother trees in the forests—these are the oldest trees. They have the most connections with the other trees. Trees communicate with each other and look after the young trees by sending them nutrients through their roots.

A seed that lands upside down in the ground will wheel --root and stem--in a great U-turn until it rights itself. But a human child can know it's pointed wrong and still consider the direction well worth a try.

Nature doesn’t care if we feel so heavy we might sink into the ground and never be able to pull ourselves out again.

The passive American consumer, sitting down to a meal of pre-prepared food, confronts inert, anonymous substances that have been processed, dyed, breaded, sauced, gravied, ground, pulped, strained, blended, prettified, and sanitized beyond resemblance to any part of any creature that ever lived. The products of nature and agriculture have been made, to all appearances, the products of industry. Both eater and eaten are thus in exile from biological reality.

Being naturalized to place means to live as if this is the land that feeds you, as if these are the streams from which you drink, that build your body and fill your spirit. To become naturalized is to know that your ancestors lie in this ground. Here you will give your gifts and meet your responsibilities. To become naturalized is to live as if your children’s future matters, to take care of the land as if our lives and the lives of all our relatives depend on it. Because they do.

Don’t dismiss the elements. Water soothes and heals. Air refreshes and revives. Earth grounds and holds. Fire is a burning reminder of our own will and creative power. Swallow their spells. There’s a certain sweet comfort in knowing that you belong to them all.

Nothing in this world is hidden forever. The gold which has lain for centuries unsuspected in the ground, reveals itself one day on the surface. Sand turns traitor, and betrays the footstep that has passed over it; water gives back to the tell-tale surface the body that has been drowned. Fire itself leaves the confession, in ashes, of the substance consumed in it. Hate breaks its prison-secrecy in the thoughts, through the doorway of the eyes; and Love finds the Judas who betrays it by a kiss. Look where we will, the inevitable law of revelation is one of the laws of nature: the lasting preservation of a secret is a miracle which the world has never yet seen.

How clear, how lovely bright, How beautiful to sight Those beams of morning play; How heaven laughs out with glee Where, like a bird set free, Up from the eastern sea Soars the delightful day. To-day I shall be strong, No more shall yield to wrong, Shall squander life no more; Days lost, I know not how, I shall retrieve them now; Now I shall keep the vow I never kept before. Ensanguining the skies How heavily it dies Into the west away; Past touch and sight and sound Not further to be found, How hopeless under ground Falls the remorseful day.

Spirituality emerged as a fundamental guidepost in Wholeheartedness. Not religiosity but the deeply held belief that we are inextricably connected to one another by a force greater than ourselves--a force grounded in love and compassion. For some of us that's God, for others it's nature, art, or even human soulfulness. I believe that owning our worthiness is the act of acknowledging that we are sacred. Perhaps embracing vulnerability and overcoming numbing is ultimately about the care and feeding of our spirits.

We should write because it is human nature to write. Writing claims our world. It makes it directly and specifically our own. We should write because humans are spiritual beings and writing is a powerful form of prayer and meditation, connecting us both to our own insights and to a higher and deeper level of inner guidance. We should write because writing brings clarity and passion to the act of living. Writing is sensual, experiential, grounding. We should write because writing is good for the soul. We should write because writing yields us a body of work, a felt path through the world we live in. We should write, above all, because we are writers, whether we call ourselves that or not.

Around her the trees and wild flowers, with that oddly courteous air of natural things suddenly interrupted in their pressing occupations of growing and dying, turned toward her with attention, as though, dull and imperceptive as she was, it was still necessary for them to be gentle to a creation so unfortunate as not to be rooted in the ground, forced to go from one place to another, heart-breakingly mobile.

(Baudelaire) had descended to the bottom of the inexhaustible mine, had picked his way along abandoned or unexplored galleries, and had finally reached those districts of the soul where the monstrous vegetations of the sick mind flourish. There, near the breeding ground of intellectuals aberrations and disease of the mind - the mysterious tetanus, the burning fever of lust, the thyphoids and yellow fevers of crime – he had found, hatching in the dismal forcing-house of ennui, the frightening climacteric of thoughts and emotions.

We live together, we act on, and react to, one another; but always and in all circumstances we are by ourselves. The martyrs go hand in hand into the arena; they are crucified alone. Embraced, the lovers desperately try to fuse their insulated ecstasies into a single self-transcendence; in vain. By its very nature every embodied spirit is doomed to suffer and enjoy in solitude. Sensations, feelings, insights, fancies - all these are private and, except through symbols and at second hand, incommunicable. We can pool information about experiences, but never the experiences themselves. From family to nation, every human group is a society of island universes. Most island universes are sufficiently like one another to Permit of inferential understanding or even of mutual empathy or "feeling into." Thus, remembering our own bereavements and humiliations, we can condole with others in analogous circumstances, can put ourselves (always, of course, in a slightly Pickwickian sense) in their places. But in certain cases communication between universes is incomplete or even nonexistent. The mind is its own place, and the Places inhabited by the insane and the exceptionally gifted are so different from the places where ordinary men and women live, that there is little or no common ground of memory to serve as a basis for understanding or fellow feeling. Words are uttered, but fail to enlighten. The things and events to which the symbols refer belong to mutually exclusive realms of experience.

Sometimes being real means allowing pain or accepting a painful truth. Yet something in us aligns with an inner ground of authenticity when we are real. We love it because of its inherent rightness in our soul, the sense of “Aha, here I am and there is nothing to do but be.

A farmer is helpless to grow grain; all he can do is provide the right conditions for the growing of grain. He cultivates the ground, he plants the seed, he waters the plants, and then the natural forces of the earth take over and up comes the grain...This is the way it is with the Spiritual Disciplines - they are a way of sowing to the Spirit... By themselves the Spiritual Disciplines can do nothing; they can only get us to the place where something can be done.

Think of the fierce energy concentrated in an acorn! You bury it in the ground, and it explodes into an oak!

Chaos was the natural law of the universe. Indifference was the engine of entropy. Man's apathy was the fertile ground in which the dark spirits tended their seeds.

Energy moves in cycles, circles, spirals, vortexes, whirls, pulsations, waves, and rhythms—rarely if ever in simple straight lines.

I have faith, because nature is the very best example of integration. Things grow differently when they’re damaged, showing us how to occupy strange new ground to bloom red instead of green. We can be found, brighter than before.

Your life is your artwork and you are to paint life as a beautiful struggle. With your brush, paint the colors of joy in vibrant shades of red. Color the sky a baby blue, a color as free as your heart. With rich, earthy tones shade the valleys that run deep into the ground where heaven meets hell. Life is as chaotic as the color black, a blend of all colors, and this makes life a beautiful struggle. Be grateful for the green that makes up the beautiful canvas, for nature has given you everything that you need to be happy. Most of all, don’t ever feel the need to fill the entire canvas with paint, for the places left blank are the most honest expressions of who you are.

Now Bella, you know Jacob adores you. He naturally wants to protect you. He literally worships the ground you walk on." "Ha ha," Bella said dryly. "Earth demon. Worship the ground. Cute. Really cute.

The more I read, the more I felt connected across time to other lives and deeper sympathies. I felt less isolated. I wasn’t floating on my little raft in the present; there were bridges that led over to solid ground. Yes, the past is another country, but one that we can visit, and once there we can bring back the things we need. Literature is common ground. It is ground not managed wholly by commercial interests, nor can it be strip-mined like popular culture—exploit the new thing then move on. There’s a lot of talk about the tame world versus the wild world. It is not only a wild nature that we need as human beings; it is the untamed open space of our imaginations. Reading is where the wild things are.

THE HABIT OF NARRATION, of crafting something miraculous out of the commonplace, was hard to break. Narration came naturally after a time spent in the company of talking scarecrows or disappearing cats; it was, in its own way, a method of keeping oneself grounded, connected to the thin thread of continuity that ran through all lives, no matter how strange they might become. Narrate the impossible things, turn them into a story, and they could be controlled.

Fallen leaves on the ground are the golden song of immortal creativity.

Yet, at the same time, as the Eastern sages also knew, man is a worm and food for worms. This is the paradox: he is out of nature and hopelessly in it; he is dual, up in the stars and yet housed in a heart-pumping, breath-gasping body that once belonged to a fish and still carries the gill-marks to prove it. His body is a material fleshy casing that is alien to him in many ways—the strangest and most repugnant way being that it aches and bleeds and will decay and die. Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order to blindly and dumbly rot and disappear forever. It is a terrifying dilemma to be in and to have to live with. The lower animals are, of course, spared this painful contradiction, as they lack a symbolic identity and the self-consciousness that goes with it. They merely act and move reflexively as they are driven by their instincts. If they pause at all, it is only a physical pause; inside they are anonymous, and even their faces have no name. They live in a world without time, pulsating, as it were, in a state of dumb being. This is what has made it so simple to shoot down whole herds of buffalo or elephants. The animals don't know that death is happening and continue grazing placidly while others drop alongside them. The knowledge of death is reflective and conceptual, and animals are spared it. They live and they disappear with the same thoughtlessness: a few minutes of fear, a few seconds of anguish, and it is over. But to live a whole lifetime with the fate of death haunting one's dreams and even the most sun-filled days—that's something else.

Only under extreme pressure can we change into that which it is in our most profound nature to become . . . That is what people get wrong about transformation. We're not all shallow proteans, forever shifting shape. We're not science fiction. It's like when coal becomes diamond. It doesn't afterwards retain the possibility of change. Squeeze it as hard as you like, it won't turn into a rubber ball, or a Quattro Stagione pizza, or a self-portrait by Rembrandt. It's done.

By nature, a storyteller is a plagiarist. Everything one comes across—each incident, book, novel, life episode, story, person, news clip—is a coffee bean that will be crushed, ground up, mixed with a touch of cardamom, sometimes a tiny pinch of salt, boiled thrice with sugar, and served as a piping-hot tale.

All companionship can consist in only the strengthening of neighboring solitudes, giving oneself is by nature harmful to companionship: for when a person abandons himself, he is no longer anything, and when two people both give themselves up in order to become closer to each other, there is no longer any ground beneath them and their being together is a continual falling – I have learned over and over again, there is scarcely anything more difficult than to love one another.

In captivity, in the shed, Pierre had learned, not with his mind, but with his whole being, his life, that man is created for happiness, that happiness is within him, in the satisfying of natural human needs, and that all unhappiness comes not from lack, but from superfluity; but now, in these last three weeks of the march, he had learned a new and more comforting truth - he had learned that there is nothing frightening in the world. He had learned that, as there is no situation in the world in which a man can be happy and perfectly free, so there is no situation in which he can be perfectly unhappy and unfree. He had learned that there is a limit to suffering and a limit to freedom, and that those limits are very close; that the man who suffers because one leaf is askew in his bed of roses, suffers as much as he now suffered falling asleep on the bare, damp ground, one side getting cold as the other warmed up; that when he used to put on his tight ballroom shoes, he suffered just as much as now, when he walked quite barefoot (his shoes had long since worn out) and his feet were covered with sores.

There is a time in every man's education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better for worse as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried. Not for nothing one face, one character, one fact makes much impression on him, and another none. This sculpture in the memory is not without preéstablishcd harmony. The eye was placed where one ray should fall, that it might testify of that particular ray. We but half express ourselves, and are ashamed of that divine idea which each of us represents. It may be safely trusted as proportionate and of good issues, so it be faithfully imparted, but God will not have his work made manifest by cowards. A man is relieved and gay when he has put his heart into his work and done his best; but what he has said or done otherwise shall give hint no peace. It is a deliverance which does not deliver. In the attempt his genius deserts him; no muse befriends; no invention, no hope.

Children, language, lands: almost everything was stripped away, stolen when you weren’t looking because you were trying to stay alive. In the face of such loss, one thing our people could not surrender was the meaning of land. In the settler mind, land was property, real estate, capital, or natural resources. But to our people, it was everything: identity, the connection to our ancestors, the home of our nonhuman kinfolk, our pharmacy, our library, the source of all that sustained us. Our lands were where our responsibility to the world was enacted, sacred ground. It belonged to itself; it was a gift, not a commodity, so it could never be bought or sold. These are the meanings people took with them when they were forced from their ancient homelands to new places.

Being called gay as an insult had left me emotionally scarred. And although I knew I would probably never speak to any of those kids again in my life, I still felt that I had to stand my ground against them. When it came right down to it, I just didn't want to be gay. And part of me was frustrated that just because I acted feminine, everyone automatically assumed I was gay. Sure, it was true, but I didn't want to feed into a stereotype just because I was acting in a way that came naturally to me.

The visitor from outer space made a serious study of Christianity, to learn, if he could, why Christians found it so easy to be cruel. He concluded that at least part of the trouble was slipshod storytelling in the New Testament. He supposed that the intent of the Gospels was to teach people, among other things, to be merciful, even to the lowest of the low. But the Gospels actually taught this: Before you kill somebody, make absolutely sure he isn’t well connected. So it goes. The flaw in the Christ stories, said the visitor from outer space, was that Christ, who didn’t look like much, was actually the Son of the Most Powerful Being in the Universe. Readers understood that, so, when they came to the crucifixion, they naturally thought, and Rosewater read out loud again: Oh, boy–they sure picked the wrong guy to lynch _that_ time! And that thought had a brother: “There are right people to lynch.” Who? People not well connected. So it goes. The visitor from outer space made a gift to the Earth of a new Gospel. In it, Jesus really was a nobody, and a pain in the neck to a lot of people with better connections than he had. He still got to say all the lovely and puzzling things he said in the other Gospels. So the people amused themselves one day by nailing him to a cross and planting the cross in the ground. There couldn’t possibly be any repercussions, the lynchers thought. The reader would have to think that, too, since the new Gospel hammered home again and again what a nobody Jesus was. And then, just before the nobody died, the heavens opened up, and there was thunder and lightning. The voice of God came crashing down. He told the people that he was adopting the bum as his son, giving him the full powers and privileges of The Son of the Creator of the Universe throughout all eternity. God said this: From this moment on, He will punish horribly anybody who torments a bum who has no connections.

Winter came and the city [Chicago] turned monochrome -- black trees against gray sky above white earth. Night now fell in midafternoon, especially when the snowstorms rolled in, boundless prairie storms that set the sky close to the ground, the city lights reflected against the clouds

But Balthamos couldn't tell; he only knew that half his heart had been extinguished. He couldn't keep still: he flew up again, scouring the sky as if to seek out Baruch in this cloud or that, calling, crying, calling; and then he'd be overcome with guilt, and fly down to urge Will to hide and keep quiet, and promise to watch over him tirelessly; and then the pressure of his grief would crush him to the ground, and he'd remember every instance of kindness and courage that Baruch had ever shown, and there were thousands, and he'd forgotten none of them; and he'd cry that a nature so gracious could ever be snuffed out, and he'd soar into the skies again, casting about in every direction, reckless and wild and stricken, cursing the air, the clouds, the stars.

Her eyes were glittering like the eyes of a child when you give a nice surprise, and she laughed with a sudden throaty, tingling way. It is the way a woman laughs for happiness. They never laugh that way just when they are being polite or at a joke. A woman only laughs that way a few times in her life. A woman only laughs that way when something has touched her way down in the very quick of her being and the happiness just wells out as natural as breath and the first jonquils and mountain brooks. When a woman laughs that way it always does something to you. It does not matter what kind of a face she has got either. You hear that laugh and feel that you have grasped a clean and beautiful truth. You feel that way because that laugh is a revelation. It is a great impersonal sincerity. It is a spray of dewy blossom from the great central stalk of All Being, and the woman’s name and address hasn’t got a damn thing to do with it. Therefore, the laugh cannot be faked. If a woman could learn to fake it she would make Nell Gwyn and Pompadour look like a couple of Campfire Girls wearing bifocals and ground-gripper shoes with bands on their teeth. She could get all society by the ears. For all any man really wants is to hear a woman laugh like that.

In prehistoric times, early man was bowled over by natural events: rain, thunder, lightning, the violent shaking and moving of the ground, mountains spewing deathly hot lava, the glow of the moon, the burning heat of the sun, the twinkling of the stars. Our human brain searched for an answer, and the conclusion was that it all must be caused by something greater than ourselves - this, of course, sprouted the earliest seeds of religion. This theory is certainly reflected in faery lore. In the beautiful sloping hills of Connemara in Ireland, for example, faeries were believed to have been just as beautiful, peaceful, and pleasant as the world around them. But in the Scottish Highlands, with their dark, brooding mountains and eerie highland lakes, villagers warned of deadly water-kelpies and spirit characters that packed a bit more punch.

Those who try to make room for sex as mere casual enjoyment pay the penalty: they become shallow. At any rate the talk that reflects and commends this attitude is always shallow. They dishonour their own bodies; holding cheap what is naturally connected with the origination of human life.

Outside the youth center, between the liquor store and the police station, a little dogwood tree is losing its mind; overflowing with blossomfoam, like a sudsy mug of beer; like a bride ripping off her clothes, dropping snow white petals to the ground in clouds, so Nature’s wastefulness seems quietly obscene. It’s been doing that all week: making beauty, and throwing it away, and making more.

For a long while I have believed – this is perhaps my version of Sir Darius Xerxes Cama’s belief in a fourth function of outsideness – that in every generation there are a few souls, call them lucky or cursed, who are simply born not belonging, who come into the world semi-detached, if you like, without strong affiliation to family or location or nation or race; that there may even be millions, billions of such souls, as many non-belongers as belongers, perhaps; that, in sum, the phenomenon may be as “natural” a manifestation of human nature as its opposite, but one that has been mostly frustrated, throughout human history, by lack of opportunity. And not only by that: for those who value stability, who fear transience, uncertainly, change, have erected a powerful system of stigmas and taboos against rootlessness, that disruptive, anti-social force, so that we mostly conform, we pretend to be motivated by loyalties and solidarities we do not really feel, we hide our secret identities beneath the false skins of those identities which bear the belongers’ seal of approval. But the truth leaks out in our dreams; alone in our beds (because we are all alone at night, even if we do not sleep by ourselves), we soar, we fly, we flee. And in the waking dreams our societies permit, in our myths, our arts, our songs, we celebrate the non-belongers, the different ones, the outlaws, the freaks. What we forbid ourselves we pay good money to watch, in a playhouse or a movie theater, or to read about between the secret covers of a book. Our libraries, our palaces of entertainment tell the truth. The tramp, the assassin, the rebel, the thief, the mutant, the outcast, the delinquent, the devil, the sinner, the traveler, the gangster, the runner, the mask: if we did not recognize in them our least-fulfilled needs, we would not invent them over and over again, in every place, in every language, in every time.

Man is out of nature and hopelessly in it; he is dual, up in the stars and yet housed in a heart-pumping, breath-gasping body that once belonged to a fish and still carries the gill-marks to prove it. His body is a material fleshy casing that is alien to him in many ways—the strangest and most repugnant way being that it aches and bleeds and will decay and die. Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with atowering majesty, and yet he goes back into the ground a few feet in order blindly and dumbly to rot and disappear forever.

My art is an attempt to reach beyond the surface appearance. I want to see growth in wood, time in stone, nature in a city, and I do not mean its parks but a deeper understanding that a city is nature too-the ground upon which it is built, the stone with which it is made.

At such moments the collapse of their courage, willpower, and endurance was so abrupt that they felt they could never drag themselves out of the pit of despond into which they had fallen. Therefore they forced themselves never to think about the problematic day of escape, to cease looking to the future, and always to keep, so to speak, their eyes fixed on the ground at their feet. But, naturally enough, this prudence, this habit of feinting with their predicament and refusing to put up a fight, was ill rewarded. For, while averting that revulsion which they found so unbearable, they also deprived themselves of those redeeming moments, frequent enough when all is told, when by conjuring up pictures of a reunion to be, they could forget about the plague. Thus, in a middle course between these heights and depths, they drifted through life rather than lived, the prey of aimless days and sterile memories, like wandering shadows that could have acquired substance only by consenting to root themselves in the solid earth of their distress.

The effect of gender is produced through the stylization of the body and, hence, must be understood as the mundane way in which bodily gestures, movements, and styles of various kinds constitute the illusion of an abiding gendered self. This formulation moves the conception of gender off the ground of a substantial model of identity to one that requires a conception of gender as a constituted social temporality.

We live among ruins in a World in which ‘god is dead’ as Nietzsche stated. The ideals of today are comfort, expediency, surface knowledge, disregard for one’s ancestral heritage and traditions, catering to the lowest standards of taste and intelligence, apotheosis of the pathetic, hoarding of material objects and possessions, disrespect for all that is inherently higher and better — in other words a complete inversion of true values and ideals, the raising of the victory flag of ignorance and the banner of degeneracy. In such a time, social decadence is so widespread that it appears as a natural component of all political institutions. The crises that dominate the daily lives of our societies are part of a secret occult war to remove the support of spiritual and traditional values in order to turn man into a passive instrument of dark powers. The common ground of both Capitalism and Socialism is a materialistic view of life and being. Materialism in its war with the Spirit has taken on many forms; some have promoted its goals with great subtlety, whilst others have done so with an alarming lack of subtlety, but all have added, in greater or lesser measure, to the growing misery of Mankind. The forms which have done the most damage in our time may be enumerated as: Freemasonry, Liberalism, Nihilism, Capitalism, Socialism, Marxism, Imperialism, Anarchism, Modernism and the New Age.

The snow has not yet left the earth, but spring is already asking to enter your heart. If you have ever recovered from a serious illness, you will be familiar with the blessed state when you are in a delicious state of anticipation, and are liable to smile without any obvious reason. Evidently that is what nature is experiencing just now. The ground is cold, mud and snow squelches under foot, but how cheerful, gentle and inviting everything is! The air is so clear and transparent that if you were to climb to the top of the pigeon loft or the bell tower, you feel you might actually see the whole universe from end to end. The sun is shining brightly, and its playful, beaming rays are bathing in the puddles along with the sparrows. The river is swelling and darkening; it has already woken up and very soon will begin to roar. The trees are bare, but they are already living and breathing.

Reluctance Out through the fields and the woods And over the walls I have wended; I have climbed the hills of view And looked at the world, and descended; I have come by the highway home, And lo, it is ended. The leaves are all dead on the ground, Save those that the oak is keeping To ravel them one by one And let them go scraping and creeping Out over the crusted snow, When others are sleeping. And the dead leaves lie huddled and still, No longer blown hither and thither; The last lone aster is gone; The flowers of the witch-hazel wither; The heart is still aching to seek, But the feet question 'Whither?' Ah, when to the heart of man Was it ever less than a treason To go with the drift of things, To yield with a grace to reason, And bow and accept the end Of a love or a season?

Amazing Peace: A Christmas Poem Thunder rumbles in the mountain passes And lightning rattles the eaves of our houses. Flood waters await us in our avenues. Snow falls upon snow, falls upon snow to avalanche Over unprotected villages. The sky slips low and grey and threatening. We question ourselves. What have we done to so affront nature? We worry God. Are you there? Are you there really? Does the covenant you made with us still hold? Into this climate of fear and apprehension, Christmas enters, Streaming lights of joy, ringing bells of hope And singing carols of forgiveness high up in the bright air. The world is encouraged to come away from rancor, Come the way of friendship. It is the Glad Season. Thunder ebbs to silence and lightning sleeps quietly in the corner. Flood waters recede into memory. Snow becomes a yielding cushion to aid us As we make our way to higher ground. Hope is born again in the faces of children It rides on the shoulders of our aged as they walk into their sunsets. Hope spreads around the earth. Brightening all things, Even hate which crouches breeding in dark corridors. In our joy, we think we hear a whisper. At first it is too soft. Then only half heard. We listen carefully as it gathers strength. We hear a sweetness. The word is Peace. It is loud now. It is louder. Louder than the explosion of bombs. We tremble at the sound. We are thrilled by its presence. It is what we have hungered for. Not just the absence of war. But, true Peace. A harmony of spirit, a comfort of courtesies. Security for our beloveds and their beloveds. We clap hands and welcome the Peace of Christmas. We beckon this good season to wait a while with us. We, Baptist and Buddhist, Methodist and Muslim, say come. Peace. Come and fill us and our world with your majesty. We, the Jew and the Jainist, the Catholic and the Confucian, Implore you, to stay a while with us. So we may learn by your shimmering light How to look beyond complexion and see community. It is Christmas time, a halting of hate time. On this platform of peace, we can create a language To translate ourselves to ourselves and to each other. At this Holy Instant, we celebrate the Birth of Jesus Christ Into the great religions of the world. We jubilate the precious advent of trust. We shout with glorious tongues at the coming of hope. All the earth's tribes loosen their voices To celebrate the promise of Peace. We, Angels and Mortal's, Believers and Non-Believers, Look heavenward and speak the word aloud. Peace. We look at our world and speak the word aloud. Peace. We look at each other, then into ourselves And we say without shyness or apology or hesitation. Peace, My Brother. Peace, My Sister. Peace, My Soul.

Until we understand what the land is, we are at odds with everything we touch. And to come to that understanding it is necessary, even now, to leave the regions of our conquest - the cleared fields, the towns and cities, the highways - and re-enter the woods. For only there can a man encounter the silence and the darkness of his own absence. Only in this silence and darkness can he recover the sense of the world's longevity, of its ability to thrive without him, of his inferiority to it and his dependence on it. Perhaps then, having heard that silence and seen that darkness, he will grow humble before the place and begin to take it in - to learn from it what it is. As its sounds come into his hearing, and its lights and colors come into his vision, and its odors come into his nostrils, then he may come into its presence as he never has before, and he will arrive in his place and will want to remain. His life will grow out of the ground like the other lives of the place, and take its place among them. He will be with them - neither ignorant of them, nor indifferent to them, nor against them - and so at last he will grow to be native-born. That is, he must reenter the silence and the darkness, and be born again. (pg. 27, "A Native Hill")

I have a friend who feels sometimes that the world is hostile to human life--he says it chills us and kills us. But how could we be were it not for this planet that provided our very shape? Two conditions--gravity and a livable temperature range between freezing and boiling--have given us fluids and flesh. The trees we climb and the ground we walk on have given us five fingers and toes. The "place" (from the root plat, broad, spreading, flat) gave us far-seeing eyes, the streams and breezes gave us versatile tongues and whorly ears. The land gave us a stride, and the lake a dive. The amazement gave us our kind of mind. We should be thankful for that, and take nature's stricter lessons with some grace.

Unicorns are immortal. It is their nature to live alone in one place: usually a forest where there is a pool clear enough for them to see themselves-for they are a little vain, knowing themselves to be the most beautiful creatures in all the world, and magic besides. They mate very rarely, and no place is more enchanted than one where a unicorn has been born. The last time she had seen another unicorn the young virgins who still came seeking her now and then had called to her in a different tongue; but then, she had no idea of months and years and centuries, or even of seasons. It was always spring in her forest, because she lived there, and she wandered all day among the great beech trees, keeping watch over the animals that lived in the ground and under bushes, in nests and caves, earths and treetops. Generation after generation, wolves and rabbits alike, they hunted and loved and had children and died, and as the unicorn did none of these things, she never grew tired of watching them.

Planning is helpful. If you don’t know what you want, you’ll seldom get it. But, no matter how well you plan, you will fare better if you expect the unexpected. The unexpected, by nature, comes unseen, unthought, unenvisioned. All you can do is plan to go unplanned, prepare to be unprepared, make going with the flow part of your agenda, for the most successful among us envision, plan, and prepare, but cast all aside as needed, while those who are unable to go with the flow often suffer, if they survive.

The world' is man's experience as it appears to, and is moulded by, his ego. It is that less abundant life, which is lived according to the dictates of the insulated self. It is nature denatured by the distorting spectacles of our appetites and revulsions. It is the finite divorced from the Eternal. It is multiplicity in isolation from its non-dual Ground. It is time apprehended as one damned thing after another. It is a system of verbal categories taking the place of the fathomlessly beautiful and mysterious particulars which constitute reality. It is a notion labelled 'God'. It is the Universe equated with the words of our utilitarian vocabulary.

We cannot repeat too often the great lesson of freudian psychology: that repression is normal self-protection and creative self-restriction-in a real sense, man's natural substitute for instinct. Rank has a perfect, key term for this natural human talent: he calls it "partialization" and very rightly sees that life is impossible without it. What we call the well-adjusted man has just this capacity to partialize the world for comfortable action. I have used the term "fetishization," which is exactly the same idea: the "normal" man bites off what he can chew and digest of life, and no more. In other words, men aren't built to be gods, to take in the whole world; they are built like other creatures, to take in the piece of ground in front of their noses. Gods can take in the whole of creation because they alone can make sense of it, know what it is all about and for. But as soon as a man lifts his nose from the ground and starts sniffing at eternal problems like life and death, the meaning of a rose or a star cluster-then he is in trouble. Most men spare themselves this trouble by keeping their minds on the small problems of their lives just as their society maps these problems out for them. These are what Kierkegaard called the "immediate" men and the "Philistines." They "tranquilize themselves with the trivial"- and so they can lead normal lives.

Out of the woman's great brown breast the milk gushed forth for the child, milk as white as snow, and when the child suckled at the one breast it flowed like a fountain from the other, ans she let it flow. There was more than enough for the child, greedy though he was, life enough for many children, and she let it flow out carelessly, conscious of her abundance. There was always more. Sometimes she lifted her breast and let it flow out upon the ground to save her clothing, and it sank into the earth and made a soft, dark, rich spot in the field. The child fat and good-natured and ate of the inexhaustible life his mother gave him.

i have this productivity anxiety that everyone else is working harder than me and i’m going to be left behind cause i’m not working fast enough long enough and i’m wasting my time i don’t sit down to have breakfast i take it to go i call my mother when i’m free—otherwise it takes too long to have a conversation i put off everything that won’t bring me closer to my dreams as if the things i’m putting off are not the dream themselves isn’t the dream that i have a mother to call and a table to eat breakfast at instead i’m lost in the sick need to optimize every hour of my day so i’m improving in some way making money in some way advancing my career in some way because that’s what it takes to be successful right i excavate my life package it up sell it to the world [...] capitalism got inside my head and made me think my only value is how much i produce for people to consume capitalism got inside my head and made me think i am of worth as long as i am working i learned impatience from it i learned self-doubt from it learned to plant seeds in the ground and expect flowers the next day but magic doesn’t work like that magic doesn’t happen cause i’ve figured out how to pack more work in a day magic moves by the laws of nature and nature has its own clock magic happens when we play when we escape daydream and imagine that’s where everything with the power to fulfill us is waiting on its knees for us - productivity anxiety

When all that says 'it is good' has been debunked, what says 'I want' remains. (...) The Conditioners, therefore, must come to be motivated simply by their own pleasure. (...) My point is that those who stand outside all judgements of value cannot have any ground for preferring one of their own impulses to another except the emotional strength of that impulse. (...) I am very doubtful myself whether the benevolent impulses, stripped of that preference and encouragement which the Tao teaches us to give them and left to their merely natural strength and frequency as psychological events, will have much influence. I am very doubtful whether history shows us one example of a man who, having stepped outside traditional morality and attained power, has used that power benevolently.

And all at once the heavy night Fell from my eyes and I could see, -- A drenched and dripping apple-tree, A last long line of silver rain, A sky grown clear and blue again. And as I looked a quickening gust Of wind blew up to me and thrust Into my face a miracle Of orchard-breath, and with the smell, -- I know not how such things can be! -- I breathed my soul back into me. Ah! Up then from the ground sprang I And hailed the earth with such a cry As is not heard save from a man Who has been dead, and lives again. About the trees my arms I wound; Like one gone mad I hugged the ground; I raised my quivering arms on high; I laughed and laughed into the sky

Years and years ago, there was a production of The Tempest, out of doors, at an Oxford college on a lawn, which was the stage, and the lawn went back towards the lake in the grounds of the college, and the play began in natural light. But as it developed, and as it became time for Ariel to say his farewell to the world of The Tempest, the evening had started to close in and there was some artificial lighting coming on. And as Ariel uttered his last speech, he turned and he ran across the grass, and he got to the edge of the lake and he just kept running across the top of the water — the producer having thoughtfully provided a kind of walkway an inch beneath the water. And you could see and you could hear the plish, plash as he ran away from you across the top of the lake, until the gloom enveloped him and he disappeared from your view. And as he did so, from the further shore, a firework rocket was ignited, and it went whoosh into the air, and high up there it burst into lots of sparks, and all the sparks went out, and he had gone. When you look up the stage directions, it says, ‘Exit Ariel.

People look at you peculiar if you talk about the feeling you got for animals, saying animals have no souls, no sense of good or bad, no value up next to humans," he said. "I don't know about that. Sometimes I think animals are the ones who should be saying such things about us." He shook his head. "Animals can tear your heart out. They can maim you. They can kill you dead on instinct alone and saunter into the next minute like it was nothing. But at least you know the ground rules with animals. You can count the cost of breaking the rules. You never know with people. Even the good can hurt you bad, and the bad, well, they're going to hurt you but good." He dropped his arm from the window to rub his gnarled hand. "It's why I keep choosing animals. Even if it kills me. One day, it probably will.

Ali In Battle Learn from Ali how to fight without your ego participating. God's Lion did nothing that didn't originate from his deep center. Once in battle he got the best of a certain knight and quickly drew his sword. The man, helpless on the ground, spat in Ali's face. Ali dropped his sword, relaxed, and helped the man to his feet. "Why have you spared me? How has lightning contracted back into its cloud? Speak, my prince, so that my soul can begin to stir in me like an embryo." Ali was quiet and then finally answered, "I am God's Lion, not the lion of passion. The sun is my lord. I have no longing except for the One. When a wind of personal reaction comes, I do not go along with it. There are many winds full of anger, and lust and greed. They move the rubbish around, but the solid mountain of true nature stays where it's always been. There's nothing now except the divine qualities. Come through the opening into me. Your impudence was better than any reverence, because in this moment I am you and you are me. I give you this opened heart as God gives gifts: the poison of your spit has become the honey of friendship.

And as for the vague something --- was it a sinister or a sorrowful, a designing or a desponding expression? --- that opened upon a careful observer, now and then, in his eye, and closed again before one could fathom the strange depth partially disclosed; that something which used to make me fear and shrink, as if I had been wandering amongst volcanic-looking hills, and had suddenly felt the ground quiver, and seen it gape: that something, I, at intervals, beheld still; and with throbbing heart, but not with palsied nerves. Instead of wishing to shun, I longed only to dare --- to divine it; and I thought Miss Ingram happy, because one day she might look into the abyss at her leisure, explore its secrets and analyse their nature.

Among all the occurrences possible in the universe the a priori probability of any particular one of them verges upon zero. Yet the universe exists; particular events must take place in it, the probability of which (before the event) was infinitesimal. At the present time we have no legitimate grounds for either asserting or denying that life got off to but a single start on earth, and that, as a consequence, before it appeared its chances of occurring were next to nil. ... Destiny is written concurrently with the event, not prior to it... The universe was not pregnant with life nor the biosphere with man. Our number came up in the Monte Carlo game. Is it surprising that, like the person who has just made a million at the casino, we should feel strange and a little unreal?

An unbroken horse erects his mane, paws the ground and starts back impetuously at the sight of the bridle; while one which is properly trained suffers patiently even whip and spur: so savage man will not bend his neck to the yoke to which civilised man submits without a murmur, but prefers the most turbulent state of liberty to the most peaceful slavery. We cannot therefore, from the servility of nations already enslaved, judge of the natural disposition of mankind for or against slavery; we should go by the prodigious efforts of every free people to save itself from oppression. I know that the former are for ever holding forth in praise of the tranquillity they enjoy in their chains, and that they call a state of wretched servitude a state of peace: miserrimam servitutem pacem appellant. But when I observe the latter sacrificing pleasure, peace, wealth, power and life itself to the preservation of that one treasure, which is so disdained by those who have lost it; when I see free-born animals dash their brains out against the bars of their cage, from an innate impatience of captivity; when I behold numbers of naked savages, that despise European pleasures, braving hunger, fire, the sword and death, to preserve nothing but their independence, I feel that it is not for slaves to argue about liberty.

Why did Our Blessed Lord use bread and wine as the elements of this Memorial? First of all, because no two substances in nature better symbolize unity than bread and wine. As bread is made from a multiplicity of grains of wheat, and wine is made from a multiplicity of grapes, so the many who believe are one in Christ. Second, no two substances in nature have to suffer more to become what they are than bread and wine. Wheat has to pass through the rigors of winter, be ground beneath the Calvary of a mill, and then subjected to purging fire before it can become bread. Grapes in their turn must be subjected to the Gethsemane of a wine press and have their life crushed from them to become wine. Thus, do they symbolize the Passion and Sufferings of Christ, and the condition of Salvation, for Our Lord said unless we die to ourselves we cannot live in Him. A third reason is that there are no two substances in nature which have more traditionally nourished man than bread and wine. In bringing these elements to the altar, men are equivalently bringing themselves. When bread and wine are taken or consumed, they are changed into man's body and blood. But when He took bread and wine, He changed them into Himself.

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

I used to think freedom was freedom of speech, freedom of the press, freedom of conscience. But freedom is the whole life of everyone. Here is what it amounts to: you have to have the right to sow what you wish to, to make shoes or coats, to bake into bread the flour ground from the grain you have sown, and to sell it or not sell it as you wish; for the lathe operator, the steelworker, and the artist it’s a matter of being able to live as you wish and work as you wish and not as they order you to. And in our country there is no freedom – not for those who write books nor for those who sow grain nor for those who make shoes.” (Grossman, p. 99) He noted that “In people’s day-to-day struggle to live, in the extreme efforts workers put forth to earn an extra ruble through moonlighting, in the collective farmers’ battle for bread and potatoes as the one and only fruit of their labor, he [Ivan Grigoryevich] could sense more than the desire to live better, to fill one’s children’s stomachs and to clothe them. In the battle for the right to make shoes, to knit sweaters, in the struggle to plant what one wished, was manifested the natural, indestructible striving toward freedom inherent in human nature. He had seen this very same struggle in the people in camp. Freedom, it seemed, was immortal on both sides of the barbed wire.” (Grossman, p. 110)

For a considerable portion of humanity today, it is possible and indeed likely that one's neighbor, one's colleague, or one's employer will have a different mother tongue, eat different food, and follow a different religion than oneself. It is a matter of great urgency, therefore, that we find ways to cooperate with one another in a spirit of mutual acceptance and respect. In such a world, I feel, it is vital for us to find genuinely sustainable and universal approach to ethics, inner values, and personal integrity-an approach that can transcend religious, cultural, and racial differences and appeal to people at a sustainable, universal approach is what I call the project of secular ethics. All religions, therefore, to some extent, ground the cultivation of inner values and ethical awareness in some kind of metaphysical (that is, not empirically demonstrable) understanding of the world and of life after death. And just as the doctrine of divine judgment underlies ethical teachings in many theistic religions, so too does the doctrine of karma and future lives in non-theistic religions. As I see it, spirituality has two dimensions. The first dimension, that of basic spiritual well-being-by which I mean inner mental and emotional strength and balance-does not depend on religion but comes from our innate human nature as beings with a natural disposition toward compassion, kindness, and caring for others. The second dimension is what may be considered religion-based spirituality, which is acquired from our upbringing and culture and is tied to particular beliefs and practices. The difference between the two is something like the difference between water and tea. On this understanding, ethics consists less of rules to be obeyed than of principles for inner self-regulation to promote those aspects of our nature which we recognize as conducive to our own well-being and that of others. It is by moving beyond narrow self-interest that we find meaning, purpose, and satisfaction in life.

Now consider the tortoise and the eagle. The tortoise is a ground-living creature. It is impossible to live nearer the ground without being under it. Its horizons are a few inches away. It has about as good a turn of speed as you need to hunt down a lettuce. It has survived while the rest of evolution flowed past it by being, on the whole, no threat to anyone and too much trouble to eat. And then there is the eagle. A creature of the air and high places, whose horizons go all the way to the edge of the world. Eyesight keen enough to spot the rustle of some small and squeaky creature half a mile away. All power, all control. Lightning death on wings. Talons and claws enough to make a meal of anything smaller than it is and at least take a hurried snack out of anything bigger. And yet the eagle will sit for hours on the crag and survey the kingdoms of the world until it spots a distant movement and then it will focus, focus, focus on the small shell wobbling among the bushes down there on the desert. And it will leap… And a minute later the tortoise finds the world dropping away from it. And it sees the world for the first time, no longer one inch from the ground but five hundred feet above it, and it thinks: what a great friend I have in the eagle. And then the eagle lets go. And almost always the tortoise plunges to its death. Everyone knows why the tortoise does this. Gravity is a habit that is hard to shake off. No one knows why the eagle does this. There’s good eating on a tortoise but, considering the effort involved, there’s much better eating on practically anything else. It’s simply the delight of eagles to torment tortoises. But of course, what the eagle does not realize is that it is participating in a very crude form of natural selection. One day a tortoise will learn how to fly.

The essence of meditation practice in Dzogchen is encapsulated by these four points: ▪ When one past thought has ceased and a future thought has not yet risen, in that gap, in between, isn’t there a consciousness of the present moment; fresh, virgin, unaltered by even a hair’s breadth of a concept, a luminous, naked awareness? Well, that is what Rigpa is! ▪ Yet it doesn’t stay in that state forever, because another thought suddenly arises, doesn’t it? This is the self-radiance of that Rigpa. ▪ However, if you do not recognize this thought for what it really is, the very instant it arises, then it will turn into just another ordinary thought, as before. This is called the “chain of delusion,” and is the root of samsara. ▪ If you are able to recognize the true nature of the thought as soon as it arises, and leave it alone without any follow-up, then whatever thoughts arise all automatically dissolve back into the vast expanse of Rigpa and are liberated. Clearly this takes a lifetime of practice to understand and realize the full richness and majesty of these four profound yet simple points, and here I can only give you a taste of the vastness of what is meditation in Dzogchen. … Dzogchen meditation is subtly powerful in dealing with the arisings of the mind, and has a unique perspective on them. All the risings are seen in their true nature, not as separate from Rigpa, and not as antagonistic to it, but actually as none other–and this is very important–than its “self-radiance,” the manifestation of its very energy. Say you find yourself in a deep state of stillness; often it does not last very long and a thought or a movement always arises, like a wave in the ocean.  Don’t reject the movement or particulary embrace the stillness, but continue the flow of your pure presence. The pervasive, peaceful state of your meditation is the Rigpa itself, and all risings are none other than this Rigpa’s self-radiance. This is the heart and the basis of Dzogchen practice. One way to imagine this is as if you were riding on the sun’s rays back to the sun: …. Of couse there are rough as well as gentle waves in the ocean; strong emotions come, like anger, desire, jealousy. The real practitioner recognizes them not as a disturbance or obstacle, but as a great opportunity. The fact that you react to arisings such as these with habitual tendencies of attachment and aversion is a sign not only that you are distracted, but also that you do not have the recognition and have lost the ground of Rigpa. To react to emotions in this way empowers them and binds us even tighter in the chains of delusion. The great secret of Dzogchen is to see right through them as soon as they arise, to what they really are: the vivid and electric manifestation of the energy of Rigpa itself. As you gradually learn to do this, even the most turbulent emotions fail to seize hold of you and dissolve, as wild waves rise and rear and sink back into the calm of the ocean. The practitioner discovers–and this is a revolutionary insight, whose subtlety and power cannot be overestimated–that not only do violent emotions not necessarily sweep you away and drag you back into the whirlpools of your own neuroses, they can actually be used to deepen, embolden, invigorate, and strengthen the Rigpa. The tempestuous energy becomes raw food of the awakened energy of Rigpa. The stronger and more flaming the emotion, the more Rigpa is strengthened.

Four brothers,” Daphne said, shoving the wicket into the ground, “provide quite a marvelous education.” “The things you must have learned,” Kate said, quite impressed. “Can you give a man a black eye? Knock him to the ground?” Daphne grinned wickedly. “Ask my husband.” “Ask me what?” the duke called out from where he and Colin were placing a wicket on a tree root on the opposite side of the tree. “Nothing,” the duchess called out innocently. “I’ve also learned,” she whispered to Kate, “when it’s best just to keep one’s mouth shut. Men are much easier to manage once you understand a few basic facts about their nature.” “Which are?” Kate prompted. Daphne leaned forward and whispered behind her cupped hand, “They’re not as smart as we are, they’re not as intuitive as we are, and they certainly don’t need to know about fifty percent of what we do.” She looked around. “He didn’t hear that, did he?” Simon stepped out from behind the tree. “Every word.” Kate choked on a laugh as Daphne jumped a foot. “But it’s true,” Daphne said archly. Simon crossed his arms. “I’ll let you think so.” He turned to Kate. “I’ve learned a thing or two about women over the years.” “Really?” Kate asked, fascinated. He nodded and leaned in, as if imparting a grave state secret. “They’re much easier to manage if one allows them to believe that they are smarter and more intuitive than men. And,” he added with a superior glance at his wife, “our lives are much more peaceful if we pretend that we’re only aware of about fifty percent of what they do.” Colin approached, swinging a mallet in a low arc. “Are they having a spat?” he asked Kate. “A discussion,” Daphne corrected. “God save me from such discussions,” Colin muttered.

It was an old hunter in camp and the hunter shared tobacco with him and told him of the buffalo and the stands he'd made against them, laid up in a sag on some rise with the dead animals scattered over the grounds and the herd beginning to mill and the riflebarrel so hot the wiping patches sizzled in the bore and the animals by the thousands and the tens of thousands and the hides pegged out over actual square miles of ground the teams of skinners spelling one another around the clock and the shooting and shooting weeks and months till the bore shot slick and the stock shot loose at the tang and their shoulders were yellow and blue to the elbow and the tandem wagons groaned away over the prairie twenty and twenty-two ox teams and the flint hides by the hundred ton and the meat rotting on the ground and the air whining with flies and the buzzards and ravens and the night a horror of snarling and feeding with the wolves half-crazed and wallowing in the carrion. I seen Studebaker wagons with six and eight ox teams headed out for the grounds not hauling a thing but lead. Just pure galena. Tons of it. On this ground alone between the Arkansas River and the Concho there were eight million carcasses for that's how many hides reached the railhead. Two years ago we pulled out from Griffin for a last hunt. We ransacked the country. Six weeks. Finally found a herd of eight animals and we killed them and come in. They're gone. Ever one of them that God ever made is gone as if they'd never been at all. The ragged sparks blew down the wind. The prairie about them lay silent. Beyond the fire it was cold and the night was clear and the stars were falling. The old hunter pulled his blanket about him. I wonder if there's other worlds like this, he said. Or if this is the only one.

In Him we have . . . the forgiveness of sins . . . —Ephesians 1:7 Beware of the pleasant view of the fatherhood of God: God is so kind and loving that of course He will forgive us. That thought, based solely on emotion, cannot be found anywhere in the New Testament. The only basis on which God can forgive us is the tremendous tragedy of the Cross of Christ. To base our forgiveness on any other ground is unconscious blasphemy. The only ground on which God can forgive our sin and reinstate us to His favor is through the Cross of Christ. There is no other way! Forgiveness, which is so easy for us to accept, cost the agony at Calvary. We should never take the forgiveness of sin, the gift of the Holy Spirit, and our sanctification in simple faith, and then forget the enormous cost to God that made all of this ours. Forgiveness is the divine miracle of grace. The cost to God was the Cross of Christ. To forgive sin, while remaining a holy God, this price had to be paid. Never accept a view of the fatherhood of God if it blots out the atonement. The revealed truth of God is that without the atonement He cannot forgive— He would contradict His nature if He did. The only way we can be forgiven is by being brought back to God through the atonement of the Cross. God’s forgiveness is possible only in the supernatural realm. Compared with the miracle of the forgiveness of sin, the experience of sanctification is small. Sanctification is simply the wonderful expression or evidence of the forgiveness of sins in a human life. But the thing that awakens the deepest fountain of gratitude in a human being is that God has forgiven his sin. Paul never got away from this. Once you realize all that it cost God to forgive you, you will be held as in a vise, constrained by the love of God.

Wonder acts upon a man like a shock, he is "moved" and "shaken", and in the dislocation that succeeds all that he had taken for granted as being natural or self-evident loses its compact solidity and obviousness; he is literally dislocated and no longer knows where he is. If this were only to involve the man of action in all of us, so that a man only lost his sense of certainty of everyday life, it would be relatively harmless; but the ground quakes beneath his feet in a far more dangerous sense, and it is his whole spiritual nature, his capacity to know, that is threatened. It is an extremely curious fact that this is the only aspect of wonder, or almost the only aspect, that comes to evidence in modern philosohpy, and the old view that wonder was the beginning of philosophy takes on a new meaning: doubt is the beginning of philosophy. . . . The innermost meaning of wonder is fulfilled in a deepened sense of mystery. It does not end in doubt, but is the awakening of the knowledge that being, qua being, is mysterious and inconceivable, and that it is a mystery in the full sense of the word: neither a dead end, nor a contradiction, nor even something impenetrable and dark. Rather, mystery means that a reality cannot be comprehended because its light is ever-flowing, unfathomable, and inexhaustible. And that is what the wonderer really experiences. . . . Since the very beginning philosophy has always been characterized by hope. Philosophy never claimed to be a superior form of knowledge but, on the contrary, a form of humility, and restrained, and conscious of this restraint and humility in relation to knowledge. The words philosopher and philosophy were coined, according to legend--and the legend is of great antiquity--by Pythagoras in explicit contrast to the words sophia and sophos: no man is wise, and no man "knows"; God alone is wise and all-knowing. At the very most a man might call himself a lover of wisdom and a seeker after knowledge--a philosopher. --from The Philosophical Act, Chapter III

Water everywhere, falling in thundering cataracts, singular drops, and draping sheets. Kellhus paused next to one of the shining braziers, peered beneath the bronze visage that loomed orange and scowling over his father, watched him lean back into absolute shadow. “You came to the world,” unseen lips said, “and you saw that Men were like children.” Lines of radiance danced across the intervening waters. “It is their nature to believe as their fathers believed,” the darkness continued. “To desire as they desired … Men are like wax poured into moulds: their souls are cast by their circumstances. Why are no Fanim children born to Inrithi parents? Why are no Inrithi children born to Fanim parents? Because these truths are made, cast by the particularities of circumstance. Rear an infant among Fanim and he will become Fanim. Rear him among Inrithi and he will become Inrithi … “Split him in two, and he would murder himself.” Without warning, the face re-emerged, water-garbled, white save the black sockets beneath his brow. The action seemed random, as though his father merely changed posture to relieve some vagrant ache, but it was not. Everything, Kellhus knew, had been premeditated. For all the changes wrought by thirty years in the Wilderness, his father remained Dûnyain … Which meant that Kellhus stood on conditioned ground. “But as obvious as this is,” the blurred face continued, “it escapes them. Because they cannot see what comes before them, they assume nothing comes before them. Nothing. They are numb to the hammers of circumstance, blind to their conditioning. What is branded into them, they think freely chosen. So they thoughtlessly cleave to their intuitions, and curse those who dare question. They make ignorance their foundation. They confuse their narrow conditioning for absolute truth.” He raised a cloth, pressed it into the pits of his eyes. When he withdrew it, two rose-coloured stains marked the pale fabric. The face slipped back into the impenetrable black. “And yet part of them fears. For even unbelievers share the depth of their conviction. Everywhere, all about them, they see examples of their own self-deception … ‘Me!’ everyone cries. ‘I am chosen!’ How could they not fear when they so resemble children stamping their feet in the dust? So they encircle themselves with yea-sayers, and look to the horizon for confirmation, for some higher sign that they are as central to the world as they are to themselves.” He waved his hand out, brought his palm to his bare breast. “And they pay with the coin of their devotion.

To begin with, we have to be more clear about what we mean by patriotic feelings. For a time when I was in high school, I cheered for the school athletic teams. That's a form of patriotism — group loyalty. It can take pernicious forms, but in itself it can be quite harmless, maybe even positive. At the national level, what "patriotism" means depends on how we view the society. Those with deep totalitarian commitments identify the state with the society, its people, and its culture. Therefore those who criticized the policies of the Kremlin under Stalin were condemned as "anti-Soviet" or "hating Russia". For their counterparts in the West, those who criticize the policies of the US government are "anti-American" and "hate America"; those are the standard terms used by intellectual opinion, including left-liberal segments, so deeply committed to their totalitarian instincts that they cannot even recognize them, let alone understand their disgraceful history, tracing to the origins of recorded history in interesting ways. For the totalitarian, "patriotism" means support for the state and its policies, perhaps with twitters of protest on grounds that they might fail or cost us too much. For those whose instincts are democratic rather than totalitarian, "patriotism" means commitment to the welfare and improvement of the society, its people, its culture. That's a natural sentiment and one that can be quite positive. It's one all serious activists share, I presume; otherwise why take the trouble to do what we do? But the kind of "patriotism" fostered by totalitarian societies and military dictatorships, and internalized as second nature by much of intellectual opinion in more free societies, is one of the worst maladies of human history, and will probably do us all in before too long. With regard to the US, I think we find a mix. Every effort is made by power and doctrinal systems to stir up the more dangerous and destructive forms of "patriotism"; every effort is made by people committed to peace and justice to organize and encourage the beneficial kinds. It's a constant struggle. When people are frightened, the more dangerous kinds tend to emerge, and people huddle under the wings of power. Whatever the reasons may be, by comparative standards the US has been a very frightened country for a long time, on many dimensions. Quite commonly in history, such fears have been fanned by unscrupulous leaders, seeking to implement their own agendas. These are commonly harmful to the general population, which has to be disciplined in some manner: the classic device is to stimulate fear of awesome enemies concocted for the purpose, usually with some shreds of realism, required even for the most vulgar forms of propaganda. Germany was the pride of Western civilization 70 years ago, but most Germans were whipped to presumably genuine fear of the Czech dagger pointed at the heart of Germany (is that crazier than the Nicaraguan or Grenadan dagger pointed at the heart of the US, conjured up by the people now playing the same game today?), the Jewish-Bolshevik conspiracy aimed at destroying the Aryan race and the civilization that Germany had inherited from Greece, etc. That's only the beginning. A lot is at stake.

A Wild Woman Is Not A Girlfriend. She Is A Relationship With Nature. But can you love me in the deep? In the dark? In the thick of it? Can you love me when I drink from the wrong bottle and slip through the crack in the floorboard? Can you love me when I’m bigger than you, when my presence blazes like the sun does, when it hurts to look directly at me? Can you love me then too? Can you love me under the starry sky, shaved and smooth, my skin like liquid moonlight? Can you love me when I am howling and furry, standing on my haunches, my lower lip stained with the blood of my last kill? When I call down the lightning, when the sidewalks are singed by the soles of my feet, can you still love me then? What happens when I freeze the land, and cause the dirt to harden over all the pomegranate seeds we’ve planted? Will you trust that Spring will return? Will you still believe me when I tell you I will become a raging river, and spill myself upon your dreams and call them to the surface of your life? Can you trust me, even though you cannot tame me? Can you love me, even though I am all that you fear and admire? Will you fear my shifting shape? Does it frighten you, when my eyes flash like your camera does? Do you fear they will capture your soul? Are you afraid to step into me? The meat-eating plants and flowers armed with poisonous darts are not in my jungle to stop you from coming. Not you. So do not worry. They belong to me, and I have invited you here. Stay to the path revealed in the moonlight and arrive safely to the hut of Baba Yaga: the wild old wise one… she will not lead you astray if you are pure of heart. You cannot be with the wild one if you fear the rumbling of the ground, the roar of a cascading river, the startling clap of thunder in the sky. If you want to be safe, go back to your tiny room — the night sky is not for you. If you want to be torn apart, come in. Be broken open and devoured. Be set ablaze in my fire. I will not leave you as you have come: well dressed, in finely-threaded sweaters that keep out the cold. I will leave you naked and biting. Leave you clawing at the sheets. Leave you surrounded by owls and hawks and flowers that only bloom when no one is watching. So, come to me, and be healed in the unbearable lightness and darkness of all that you are. There is nothing in you that can scare me. Nothing in you I will not use to make you great. A wild woman is not a girlfriend. She is a relationship with nature. She is the source of all your primal desires, and she is the wild whipping wind that uproots the poisonous corn stalks on your neatly tilled farm. She will plant pear trees in the wake of your disaster. She will see to it that you shall rise again. She is the lover who restores you to your own wild nature.

Each religion makes scores of purportedly factual assertions about everything from the creation of the universe to the afterlife. But on what grounds can believers presume to know that these assertions are true? The reasons they give are various, but the ultimate justification for most religious people’s beliefs is a simple one: we believe what we believe because our holy scriptures say so. But how, then, do we know that our holy scriptures are factually accurate? Because the scriptures themselves say so. Theologians specialize in weaving elaborate webs of verbiage to avoid saying anything quite so bluntly, but this gem of circular reasoning really is the epistemological bottom line on which all 'faith' is grounded. In the words of Pope John Paul II: 'By the authority of his absolute transcendence, God who makes himself known is also the source of the credibility of what he reveals.' It goes without saying that this begs the question of whether the texts at issue really were authored or inspired by God, and on what grounds one knows this. 'Faith' is not in fact a rejection of reason, but simply a lazy acceptance of bad reasons. 'Faith' is the pseudo-justification that some people trot out when they want to make claims without the necessary evidence. But of course we never apply these lax standards of evidence to the claims made in the other fellow’s holy scriptures: when it comes to religions other than one’s own, religious people are as rational as everyone else. Only our own religion, whatever it may be, seems to merit some special dispensation from the general standards of evidence. And here, it seems to me, is the crux of the conflict between religion and science. Not the religious rejection of specific scientific theories (be it heliocentrism in the 17th century or evolutionary biology today); over time most religions do find some way to make peace with well-established science. Rather, the scientific worldview and the religious worldview come into conflict over a far more fundamental question: namely, what constitutes evidence. Science relies on publicly reproducible sense experience (that is, experiments and observations) combined with rational reflection on those empirical observations. Religious people acknowledge the validity of that method, but then claim to be in the possession of additional methods for obtaining reliable knowledge of factual matters — methods that go beyond the mere assessment of empirical evidence — such as intuition, revelation, or the reliance on sacred texts. But the trouble is this: What good reason do we have to believe that such methods work, in the sense of steering us systematically (even if not invariably) towards true beliefs rather than towards false ones? At least in the domains where we have been able to test these methods — astronomy, geology and history, for instance — they have not proven terribly reliable. Why should we expect them to work any better when we apply them to problems that are even more difficult, such as the fundamental nature of the universe? Last but not least, these non-empirical methods suffer from an insuperable logical problem: What should we do when different people’s intuitions or revelations conflict? How can we know which of the many purportedly sacred texts — whose assertions frequently contradict one another — are in fact sacred?

There were days so clear and skies so brilliant blue, with white clouds scudding across them like ships under full sail, and she felt she could lift right off the ground. One moment she was ambling down a path, and the next thing she knew, the wind would take hold of her, like a hand pushing against her back. Her feet would start running without her even willing it, even knowing it. And she would run faster and faster across the prairie, until her heart jumped like a rabbit and her breath came in deep gasps and her feet barely skimmed the ground. It felt good to spend herself this way. The air tasted fresh and delicious; it smelled like damp earth, grass, and flowers. And her body felt strong, supple, and hungry for more of everything life could serve up. She ran and felt like one of the animals, as though her feet were growing up out of the earth. And she knew what they knew, that sometimes you ran just because you could, because of the way the rush of air felt on your face and how your legs reached out, eating up longer and longer patches of ground. She ran until the blood pounded in her ears, so loud that she couldn't hear the voices that said, You're not good enough, You're not old enough, You're not beautiful or smart or loveable, and you will always be alone. She ran because there were ghosts chasing her, shadows that pursued her, heartaches she was leaving behind. She was running for her life, and those phantoms couldn't catch her, not here, not anywhere. She would outrun fear and sadness and worry and shame and all those losses that had lined up against her like a column of soldiers with their guns shouldered and ready to fire. If she had to, she would outrun death itself. She would keep on running until she dropped, exhausted. Then she would roll over onto her back and breathe in the endless sky above her, sun glinting off her face. To be an animal, to have a body like this that could taste, see hear, and fly through space, to lie down and smell the earth and feel the heat of the sun on your face was enough for her. She did not need anything else but this: just to be alive, cool air caressing her skin, dreaming of Ivy and what might be ahead.

As we have seen, prayer, celebration of the religious offices, alms, consoling the afflicted, the cultivation of a little piece of ground, fraternity, frugality, hospitality, self-sacrifice, confidence, study, and work, filled up each day of his life. Filled up is exactly the phrase; and in fact, the Bishop's day was full to the brim with good thoughts, good words, and good actions. Yet it was not complete if cold or rainy weather prevented him from passing an hour or two in the evening, when the two women had retired, in his garden before going to sleep. It seemed as though it were a sort of rite with him, to prepare himself for sleep by meditating in the presence of the great spectacle of the starry firmament. Sometimes late at night, if the two women were awake, they would hear him slowly walking the paths. He was out there alone with himself, composed, tranquil, adoring, comparing the serenity of his heart with the serenity of the skies, moved in the darkness by the visible splendors of the constellations, and the invisible splendor of God, opening his soul to the thoughts that fall from the Unknown. In such moments, offering up his heart at the hour when the flowers of night emit their perfume, lit like a lamp in the center of the starry night, expanding his soul in ecstasy in the midst of creation’s universal radiance, perhaps he could not have told what was happening in his own mind; he felt something depart from him, and something descend upon him; mysterious exchanges of the depths of the soul with the depths of the universe. He contemplated the grandeur, and the presence of God; the eternity of the future, that strange mystery; the eternity of the past, a stranger mystery; all the infinities hidden deep in every direction; and, without trying to comprehend the incomprehensible, he saw it. He did not study God; he was dazzled by Him. He reflected upon the magnificent union of atoms, which give visible forms to Nature, revealing forces by recognizing them, creating individualities in unity, proportions in extension, the innumerable in the infinite, and through light producing beauty. These unions are forming and dissolving continually; from which come life and death. He would sit on a wooden bench leaning against a decrepit trellis and look at the stars through the irregular outlines of his fruit trees. This quarter of an acre of ground, so sparingly planted, so cluttered with shed and ruins, was dear to him and satisfied him. What more was needed by this old man, who divided the leisure hours of his life, where he had so little leisure, between gardening in the day time, and contemplation at night? Was this narrow enclosure, with the sky for a background not space enough for him to adore God in his most beautiful, most sublime works? Indeed, is that not everything? What more do you need? A little garden to walk in, and immensity to reflect on. At his feet something to cultivate and gather; above his head something to study and meditate on; a few flowers on earth and all the stars in the sky.

I hope I’m being clear, I didn’t say I hate feminists, that would be weird. I said I hate feminist. I’m talking about the word. I have the privilege living my life inside of words and part of being a writer is creating entire universes, and that's beautiful, but part of being a writer is also living in the very smallest part of every word. ...But the word feminist, it doesn't sit with me, it doesn't add up. I want to talk about my problem that I have with it. ...Ist in it's meaning is also a problem for me. Because you can't be born an ist. It's not natural... So feminist includes the idea that believing men and women to be equal, believing all people to be people, is not a natural state. That we don't emerge assuming that everybody in the human race is a human, that the idea of equality is just an idea that's imposed on us. That we are indoctrinated with it, that it's an agenda... ...My problem with feminist is not the word. It's the question. "Are you now, or have you ever been, a feminist?" The great Katy Perry once said—I'm paraphrasing—"I'm not a feminist but I like it when women are strong."...Don't know why she feels the need to say the first part, but listening to the word and thinking about it, I realize I do understand. This question that lies before us is one that should lie behind us. The word is problematic for me because there's another word that we're missing... ...When you say racist, you are saying that is a negative thing. That is a line that we have crossed. Anything on the side of that line is shameful, is on the wrong side of history. And that is a line that we have crossed in terms of gender but we don't have the word for it... ...I start thinking about the fact that we have this word when we're thinking about race that says we have evolved beyond something and we don't really have this word for gender. Now you could argue sexism, but I'd say that's a little specific. People feel removed from sexism. ‘I'm not a sexist, but I'm not a feminist.' They think there's this fuzzy middle ground. There's no fuzzy middle ground. You either believe that women are people or you don't. It's that simple. ...You don’t have to hate someone to destroy them. You just have to not get it. ...My pitch is this word. ‘Genderist.’ I would like this word to become the new racist. I would like a word that says there was a shameful past before we realized that all people were created equal. And we are past that. And every evolved human being who is intelligent and educated and compassionate and to say I don't believe that is unacceptable. And Katy Perry won't say, "I'm not a feminist but I like strong women," she'll say, "I'm not a genderist but sometimes I like to dress up pretty." And that'll be fine. ...This is how we understand society. The word racism didn't end racism, it contextualized it in a way that we still haven't done with this issue. ...I say with gratitude but enormous sadness, we will never not be fighting. And I say to everybody on the other side of that line who believe that women are to be bought and trafficked or ignored...we will never not be fighting. We will go on, we will always work this issue until it doesn't need to be worked anymore. ...Is this idea of genderist going to do something? I don't know. I don't think that I can change the world. I just want to punch it up a little.

I dreamed I stood upon a little hill, And at my feet there lay a ground, that seemed Like a waste garden, flowering at its will With buds and blossoms. There were pools that dreamed Black and unruffled; there were white lilies A few, and crocuses, and violets Purple or pale, snake-like fritillaries Scarce seen for the rank grass, and through green nets Blue eyes of shy peryenche winked in the sun. And there were curious flowers, before unknown, Flowers that were stained with moonlight, or with shades Of Nature's willful moods; and here a one That had drunk in the transitory tone Of one brief moment in a sunset; blades Of grass that in an hundred springs had been Slowly but exquisitely nurtured by the stars, And watered with the scented dew long cupped In lilies, that for rays of sun had seen Only God's glory, for never a sunrise mars The luminous air of Heaven. Beyond, abrupt, A grey stone wall. o'ergrown with velvet moss Uprose; and gazing I stood long, all mazed To see a place so strange, so sweet, so fair. And as I stood and marvelled, lo! across The garden came a youth; one hand he raised To shield him from the sun, his wind-tossed hair Was twined with flowers, and in his hand he bore A purple bunch of bursting grapes, his eyes Were clear as crystal, naked all was he, White as the snow on pathless mountains frore, Red were his lips as red wine-spilith that dyes A marble floor, his brow chalcedony. And he came near me, with his lips uncurled And kind, and caught my hand and kissed my mouth, And gave me grapes to eat, and said, 'Sweet friend, Come I will show thee shadows of the world And images of life. See from the South Comes the pale pageant that hath never an end.' And lo! within the garden of my dream I saw two walking on a shining plain Of golden light. The one did joyous seem And fair and blooming, and a sweet refrain Came from his lips; he sang of pretty maids And joyous love of comely girl and boy, His eyes were bright, and 'mid the dancing blades Of golden grass his feet did trip for joy; And in his hand he held an ivory lute With strings of gold that were as maidens' hair, And sang with voice as tuneful as a flute, And round his neck three chains of roses were. But he that was his comrade walked aside; He was full sad and sweet, and his large eyes Were strange with wondrous brightness, staring wide With gazing; and he sighed with many sighs That moved me, and his cheeks were wan and white Like pallid lilies, and his lips were red Like poppies, and his hands he clenched tight, And yet again unclenched, and his head Was wreathed with moon-flowers pale as lips of death. A purple robe he wore, o'erwrought in gold With the device of a great snake, whose breath Was fiery flame: which when I did behold I fell a-weeping, and I cried, 'Sweet youth, Tell me why, sad and sighing, thou dost rove These pleasent realms? I pray thee speak me sooth What is thy name?' He said, 'My name is Love.' Then straight the first did turn himself to me And cried, 'He lieth, for his name is Shame, But I am Love, and I was wont to be Alone in this fair garden, till he came Unasked by night; I am true Love, I fill The hearts of boy and girl with mutual flame.' Then sighing, said the other, 'Have thy will, I am the love that dare not speak its name.

To him who in the love of Nature holds Communion with her visible forms, she speaks A various language; for his gayer hours She has a voice of gladness, and a smile And eloquence of beauty, and she glides Into his darker musings, with a mild And healing sympathy, that steals away Their sharpness, ere he is aware. When thoughts Of the last bitter hour come like a blight Over thy spirit, and sad images Of the stern agony, and shroud, and pall, And breathless darkness, and the narrow house, Make thee to shudder, and grow sick at heart;— Go forth, under the open sky, and list To Nature’s teachings, while from all around— Earth and her waters, and the depths of air— Comes a still voice— Yet a few days, and thee The all-beholding sun shall see no more In all his course; nor yet in the cold ground, Where thy pale form was laid, with many tears, Nor in the embrace of ocean, shall exist Thy image. Earth, that nourished thee, shall claim Thy growth, to be resolved to earth again, And, lost each human trace, surrendering up Thine individual being, shalt thou go To mix for ever with the elements, To be a brother to the insensible rock And to the sluggish clod, which the rude swain Turns with his share, and treads upon. The oak Shall send his roots abroad, and pierce thy mould. Yet not to thine eternal resting-place Shalt thou retire alone, nor couldst thou wish Couch more magnificent. Thou shalt lie down With patriarchs of the infant world—with kings, The powerful of the earth—the wise, the good, Fair forms, and hoary seers of ages past, All in one mighty sepulchre. The hills Rock-ribbed and ancient as the sun,—the vales Stretching in pensive quietness between; The venerable woods—rivers that move In majesty, and the complaining brooks That make the meadows green; and, poured round all, Old Ocean’s gray and melancholy waste,— Are but the solemn decorations all Of the great tomb of man. The golden sun, The planets, all the infinite host of heaven, Are shining on the sad abodes of death, Through the still lapse of ages. All that tread The globe are but a handful to the tribes That slumber in its bosom.—Take the wings Of morning, pierce the Barcan wilderness, Or lose thyself in the continuous woods Where rolls the Oregon, and hears no sound, Save his own dashings—yet the dead are there: And millions in those solitudes, since first The flight of years began, have laid them down In their last sleep—the dead reign there alone. So shalt thou rest, and what if thou withdraw In silence from the living, and no friend Take note of thy departure? All that breathe Will share thy destiny. The gay will laugh When thou art gone, the solemn brood of care Plod on, and each one as before will chase His favorite phantom; yet all these shall leave Their mirth and their employments, and shall come And make their bed with thee. As the long train Of ages glide away, the sons of men, The youth in life’s green spring, and he who goes In the full strength of years, matron and maid, The speechless babe, and the gray-headed man— Shall one by one be gathered to thy side, By those, who in their turn shall follow them. So live, that when thy summons comes to join The innumerable caravan, which moves To that mysterious realm, where each shall take His chamber in the silent halls of death, Thou go not, like the quarry-slave at night, Scourged to his dungeon, but, sustained and soothed By an unfaltering trust, approach thy grave, Like one who wraps the drapery of his couch About him, and lies down to pleasant dreams.