Grounded Person Quotes

Look at the sky: that is for you. Look at each person's face as you pass them on the street: those faces are for you. And the street itself, and the ground under the street, and the ball of fire underneath the ground: all these things are for you.

I learned that there is good in this world, if you look hard enough for it. I learned that not everyone is disappointing, including me, and that a 1,257-foot bump in the ground can feel higher than a bell tower if you’re standing next to the right person.

Act in such a way that you treat humanity, whether in your own person or in the person of any other, never merely as a means to an end, but always at the same time as an end.

Love is a form of prejudice. You love what you need, you love what makes you feel good, you love what is convenient. How can you say you love one person when there are ten thousand people in the world that you would love more if you ever met them? But you'll never meet them. All right, so we do the best we can. Granted. But we must still realize that love is just the result of a chance encounter. Most people make too much of it. On these grounds a good fuck is not to be entirely scorned. But that's the result of a chance meeting too. You're damned right. Drink up. We'll have another.

A person does not grow from the ground like a vine or a tree, one is not part of a plot of land. Mankind has legs so it can wander.

People say you fall in love, but fall is such a sad word when you think about it. Falls are never good. You fall on the ground, you fall behind, you fall to your death. Whoever was the first person to say they fell in love must have already fallen out of it. Otherwise, they’d have called it something much better.

Never give up on someone. Sometimes the answers you are looking for are the same answers another person is looking for. Two people searching together are always better than one person alone.

No killing,” Jordan said. “We’re trying to make you feel peaceful, so you don’t go up in flames. Blood, killing, war, those are all non-peaceful things. Isn’t there anything else you like? Rainforests? Chirping birds?” “Weapons,” said Jace. “I like weapons.” “I’m starting to think we have a problematic issue of personal philosophy here.” Jace leaned forward, his palms flat on the ground. “I’m a warrior,” he said. “I was brought up as a warrior. I didn’t have toys, I had weapons. I slept with a wooden sword until I was five. My first books were medieval demonologies with illuminated pages. The first songs I learned were chants to banish demons. I know what brings me peace, and it isn’t sandy beaches or chirping birds in rainforests. I want a weapon in my hand and a strategy to win.” Jordan looked at him levelly. “So you’re saying that what brings you peace … is war.” “Now you get it.

Being in a foreign country means walking a tightrope high above the ground without the net afforded a person by the country where he has his family, colleagues, and friends, and where he can easily say what he has to say in a language he has known from childhood.

Do you have doubts about life? Are you unsure if it's worth the trouble? Look at the sky: that is for you. Look at each person's face as you pass on the street: those faces are for you. And the street itself, and the ground under the street and the ball of fire underneath the ground: all these things are for you. They are as much for you as they are for other people. Remember this when you wake up in the morning and think you have nothing. Stand up and face the east. Now praise the sky and praise the light within each person under the sky. It's okay to be unsure. But praise, praise, praise.

He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them. But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion... Nor is it enough that he should hear the opinions of adversaries from his own teachers, presented as they state them, and accompanied by what they offer as refutations. He must be able to hear them from persons who actually believe them...he must know them in their most plausible and persuasive form.

I think you're the sort of person who finds money on the ground and waves it in the air and asks if anyone has lost it. I think you cry in movies that aren't even sad because you have a soft heart, though you don't let it show. I think you do things that scare you, and that makes you braver than those adrenaline junkies who bungee-jump off bridges.

A person does not belong to a place until there is someone dead under the ground.

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

If you have never spent whole afternoons with burning ears and rumpled hair, forgetting the world around you over a book, forgetting cold and hunger-- If you have never read secretly under the bedclothes with a flashlight, because your father or mother or some other well-meaning person has switched off the lamp on the plausible ground that it was time to sleep because you had to get up so early-- If you have never wept bitter tears because a wonderful story has come to an end and you must take your leave of the characters with whom you have shared so many adventures, whom you have loved and admired, for whom you have hoped and feared, and without whose company life seems empty and meaningless-- If such things have not been part of your own experience, you probably won't understand what Bastian did next.

Personally, I like it much better when someone else does the decision making. That way you have legitimate grounds to whine and complain. I tend to find both whining and complaining quite interesting and amusing, though sometimes--unfortunately--it's hard to choose which one of the two I want to do. Sigh. LIfe can be so tough sometimes.

A person is wise if he listens to millions of advice and doesn't implement any of it.

True love makes a person reckless, makes them take risks and make sacrifices. True love tests the boundaries of our person, makes us yearn to be better and fight for the ground we stand on. I will fight for this love. Lie for it. Steal for it. It’s worthy of that.

Today, we turn to one person to provide what an entire village once did: a sense of grounding, meaning, and continuity. At the same time, we expect our committed relationships to be romantic as well as emotionally and sexually fulfilling. Is it any wonder that so many relationships crumble under the weight of it all?

The person who takes every opportunity to "pick on" others is often mistakenly called "sadistic". In reality, this person is a misdirected masochist who is working towards his own destruction. The reason a person viciously strikes out against you is because they are afraid of you or what you represent, or are resentful of your happiness. They are weak, insecure, and on extremely shaky ground when you throw your curse, and they make ideal human sacrifices.

I have been told I've got a darkish personality. A few times." Takahashi swings his trombone case from his right shoulder to his left. Then he says, "It's not as if our lives are divided simply into light and dark. There's shadowy middle ground. Recognizing and understanding the shadows is what a healthy intelligence does. And to acquire a healthy intelligence takes a certain amount of time and effort. I don't think you have a particularly dark character.

It is easier to tell a person what life is not, rather than to tell them what it is. A child understands weeds that grow from lack of attention, in a garden. However, it is hard to explain the wild flowers that one gardener calls weeds, and another considers beautiful ground cover.

I want you to tell me about every person you’ve ever been in love with. Tell me why you loved them, then tell me why they loved you. Tell me about a day in your life you didn’t think you’d live through. Tell me what the word home means to you and tell me in a way that I’ll know your mother’s name just by the way you describe your bedroom when you were eight. See, I want to know the first time you felt the weight of hate, and if that day still trembles beneath your bones. Do you prefer to play in puddles of rain or bounce in the bellies of snow? And if you were to build a snowman, would you rip two branches from a tree to build your snowman arms or would leave your snowman armless for the sake of being harmless to the tree? And if you would, would you notice how that tree weeps for you because your snowman has no arms to hug you every time you kiss him on the cheek? Do you kiss your friends on the cheek? Do you sleep beside them when they’re sad even if it makes your lover mad? Do you think that anger is a sincere emotion or just the timid motion of a fragile heart trying to beat away its pain? See, I wanna know what you think of your first name, and if you often lie awake at night and imagine your mother’s joy when she spoke it for the very first time. I want you to tell me all the ways you’ve been unkind. Tell me all the ways you’ve been cruel. Tell me, knowing I often picture Gandhi at ten years old beating up little boys at school. If you were walking by a chemical plant where smokestacks were filling the sky with dark black clouds would you holler “Poison! Poison! Poison!” really loud or would you whisper “That cloud looks like a fish, and that cloud looks like a fairy!” Do you believe that Mary was really a virgin? Do you believe that Moses really parted the sea? And if you don’t believe in miracles, tell me — how would you explain the miracle of my life to me? See, I wanna know if you believe in any god or if you believe in many gods or better yet what gods believe in you. And for all the times that you’ve knelt before the temple of yourself, have the prayers you asked come true? And if they didn’t, did you feel denied? And if you felt denied, denied by who? I wanna know what you see when you look in the mirror on a day you’re feeling good. I wanna know what you see when you look in the mirror on a day you’re feeling bad. I wanna know the first person who taught you your beauty could ever be reflected on a lousy piece of glass. If you ever reach enlightenment will you remember how to laugh? Have you ever been a song? Would you think less of me if I told you I’ve lived my entire life a little off-key? And I’m not nearly as smart as my poetry I just plagiarize the thoughts of the people around me who have learned the wisdom of silence. Do you believe that concrete perpetuates violence? And if you do — I want you to tell me of a meadow where my skateboard will soar. See, I wanna know more than what you do for a living. I wanna know how much of your life you spend just giving, and if you love yourself enough to also receive sometimes. I wanna know if you bleed sometimes from other people’s wounds, and if you dream sometimes that this life is just a balloon — that if you wanted to, you could pop, but you never would ‘cause you’d never want it to stop. If a tree fell in the forest and you were the only one there to hear — if its fall to the ground didn’t make a sound, would you panic in fear that you didn’t exist, or would you bask in the bliss of your nothingness? And lastly, let me ask you this: If you and I went for a walk and the entire walk, we didn’t talk — do you think eventually, we’d… kiss? No, wait. That’s asking too much — after all, this is only our first date.

Whistle-blowers often face significant personal risks to expose social misconduct. Their actions, grounded in a commitment to truth, justice, and the public good, are a testament to their selflessness. ("Alert. High noon.")

People have their own reasons for dying. It might look simple, but it never is. It's just like a rock. What's above ground is only a small part of it. But if you start pulling, it keeps coming and coming. The human mind dwells deep in darkness. Only the person himself knows the real reason, and maybe not even then.

Immature people falling in love destroy each other’s freedom, create a bondage, make a prison. Mature persons in love help each other to be free; they help each other to destroy all sorts of bondages. And when love flows with freedom there is beauty. When love flows with dependence there is ugliness. A mature person does not fall in love, he or she rises in love. Only immature people fall; they stumble and fall down in love. Somehow they were managing and standing. Now they cannot manage and they cannot stand. They were always ready to fall on the ground and to creep. They don’t have the backbone, the spine; they don’t have the integrity to stand alone. A mature person has the integrity to stand alone. And when a mature person gives love, he or she gives without any strings attached to it. When two mature persons are in love, one of the great paradoxes of life happens, one of the most beautiful phenomena: they are together and yet tremendously alone. They are together so much that they are almost one. Two mature persons in love help each other to become more free. There is no politics involved, no diplomacy, no effort to dominate. Only freedom and love.

Your body is a temple, not a daily dumping ground for another person’s pain, anger, betrayal, judgment, hypocrisy, denial, games, jealousy or blame. When you are being psychologically, spiritually or emotionally abused by a person, and they don’t care how it hurts you, then it is time to leave what is polluting your relationship with God.

Be patient with yourself. Self-growth is tender; it’s holy ground. There’s no greater investment.

We really have to understand the person we want to love. If our love is only a will to possess, it is not love. If we only think of ourselves, if we know only our own needs and ignore the needs of the other person, we cannot love. We must look deeply in order to see and understand the needs, aspirations, and suffering of the person we love. This is the ground of real love. You cannot resist loving another person when you really understand him or her. From time to time, sit close to the one you love, hold his or her hand, and ask, 'Darling, do I understand you enough? Or am I making you suffer? Please tell me so that I can learn to love you properly. I don't want to make you suffer, and if I do so because of my ignorance, please tell me so that I can love you better, so that you can be happy." If you say this in a voice that communicates your real openness to understand, the other person may cry. That is a good sign, because it means the door of understanding is opening and everything will be possible again. Maybe a father does not have time or is not brave enough to ask his son such a question. Then the love between them will not be as full as it could be. We need courage to ask these questions, but if we don't ask, the more we love, the more we may destroy the people we are trying to love. True love needs understanding. With understanding, the one we love will certainly flower.

A person was like a dense forest thicket, overgrown with a twisting mess of vines, weeds, shrubs, saplings, and flowers. No person was one single emotion; no person had only one desire. They had many, and usually those desires conflicted with one another like two rosebushes fighting for the same patch of ground.

True love tests the boundaries of our person, makes us yearn to be better and fight for the ground we stand on.

The letter said that they were two feet high, and green, and shaped like plumber's friends. Their suction cups were on the ground, and their shafts, which were extremely flexible, usually pointed to the sky. At the top of each shaft was a little hand with a green eye in its palm. The creatures were friendly, and they could see in four dimensions. They pitied Earthlings for being able to see only three. They had many wonderful things to teach Earthlings, especially about time. Billy promised to tell what some of those wonderful things were in his next letter. Billy was working on his second letter when the first letter was published. The second letter started out like this: The most important thing I learned on Tralfamadore was that when a person dies he only appears to die. He is still very much alive in the past, so it is very silly for people to cry at his funeral. All moments, past, present and future, always have existed, always will exist. The Tralfamadorians can look at all the different moments just that way we can look at a stretch of the Rocky Mountains, for instance. They can see how permanent all the moments are, and they can look at any moment that interests them. It is just an illusion we have here on Earth that one moment follows another one, like beads on a string, and that once a moment is gone it is gone forever. When a Tralfamadorian sees a corpse, all he thinks is that the dead person is in a bad condition in that particular moment, but that the same person is just fine in plenty of other moments. Now, when I myself hear that somebody is dead, I simply shrug and say what the Tralfamadorians say about dead people, which is "so it goes.

A three-day-old human embryo is a collection of 150 cells called a blastocyst. There are, for the sake of comparison, more than 100,000 cells in the brain of a fly. The human embryos that are destroyed in stem-cell research do not have brains, or even neurons. Consequently, there is no reason to believe they can suffer their destruction in any way at all. It is worth remembered, in this context, that when a person's brain has died, we currently deem it acceptable to harvest his organs (provided he has donated them for this purpose) and bury him in the ground. If it is acceptable to treat a person whose brain has died as something less than a human being, it should be acceptable to treat a blastocyst as such. If you are concerned about suffering in this universe, killing a fly should present you with greater moral difficulties than killing a human blastocyst. Perhaps you think that the crucial difference between a fly and a human blastocyst is to be found in the latter's potential to become a fully developed human being. But almost every cell in your body is a potential human being, given our recent advances in genetic engineering. Every time you scratch your nose, you have committed a Holocaust of potential human beings.

And what about a person's life? How do you make a map of that? The borders people draw between themselves. The scars left along the ground of one's heart.

When an old person dies,” Kent said, “even if that person is wonderful, he or she is still somewhat ready, and so are the people who loved them. They’re like old trees, whose roots have loosened in the ground. They fall gently. But when someone like your aunt Sylvie dies—before her time—her roots get pulled out and the ground is ripped up. Everyone nearby is in danger of being knocked over.

That was when we smelled the rain. It was so strong it seemed like more than just a smell. When we stretched out our hands we could practically feel it rising up from the ground. I don’t know how a person could ever describe that scent.

How To Be An Explorer Of The World 1. Always Be LOOKING (notice the ground beneath your feet.) 2. Consider Everything Alive & Animate 3. EVERYTHING Is Interesting. Look Closer. 4. Alter Your Course Often. 5. Observe For Long Durations (and short ones). 6. Notice The Stories Going On Around You. 7. Notice PATTERNS. Make CONNECTIONS. 8. DOCUMENT Your Findings (field notes) In A VAriety Of Ways. 9. Incorporate Indeterminacy. 10. Observe Movement. 11. Create a Personal DIALOGUE With Your Environment. Talk to it. 12. Trace Things Back to Their ORIGINS. 13. Use ALL of the Senses In Your Investigations.

Deep down, I don’t believe it takes any special talent for a person to lift himself off the ground and hover in the air. We all have it in us—every man, woman, and child—and with enough hard work and concentration, every human being is capable of…the feat….You must learn to stop being yourself. That’s where it begins, and everything else follows from that. You must let yourself evaporate. Let your muscles go limp, breathe until you feel your soul pouring out of you, and then shut your eyes. That’s how it’s done. The emptiness inside your body grows lighter than the air around you. Little by little, you begin to weigh less than nothing. You shut your eyes; you spread your arms; you let yourself evaporate. And then, little by little, you lift yourself off the ground. Like so.

The first time I was ever called ugly, I was thirteen. It was a rich friend of my brother Carlton's over to shoot guns in the field. 'Why you crying, girl?' Constantine asked me in the kitchen. I told her what the boy had called me, tears streaming down my face. 'Well? Is you?' I blinked, paused my crying. 'Is I what?' 'Now you look a here, Egenia'-because constantien was the only one who'd occasionally follow Mama's rule. 'Ugly live up on the inside. Ugly be a hurtful, mean person. Is you one a them peoples?' 'I don't know. I don't think so,' I sobbed. Constantine sat down next to me, at the kitchen table. I heard the cracking of her swollen joints. She pressed her thumb hard in the palm of my hand, somthing we both knew meant Listen. Listen to me. 'Ever morning, until you dead in the ground, you gone have to make this decision.' Constantine was so close, I could see the blackness of her gums. 'You gone have to ask yourself, Am I gone believe what them fools say about me today?' She kept her thumb pressed hard in my hand. I nodded that I understood. I was just smart enough to realize she meant white people. And even though I still felt miserable, and knew that I was, most likely, ugly, it was the first time she ever talked to me like I was something besides my mother's white child. All my life I'd been told what to believe about politics, coloreds, being a girl. But with Constantine's thumb pressed in my hand, I realized I actually had a choice in what I could believe.

To have Christian hope means to know about evil and yet to go to meet the future with confidence. The core of faith rests upon accepting being loved by God, and therefore to believe is to say Yes, not only to him, but to creation, to creatures, above all, to men, to try to see the image of God in each person and thereby to become a lover. That's not easy, but the basic Yes, the conviction that God has created men, that he stands behind them, that they aren't simply negative, gives love a reference point that enables it to ground hope on the basis of faith.

Things are never as they seem. A person. A Mark. A statement. They are always deeper than we perceive, like walking in the ocean and suddenly dipping under the surface because the bottom has disappeared beneath your feet. The water appears shallow until you are suddenly flailing around beneath the surface, desperately searching for stable ground once again.

She understands me in a way no one else does, even if our worldviews are fundamentally different. When I’m not with her, I wish she were there. When I am with her, I want that moment to last forever. She makes me want to be a better person, and when I think about a world where she doesn’t exist…” His jaw flexed. “I want to burn every inch of it to the ground.

Another mound of boulders reared up before her. She scrabbled along the base of the mound, slipping and sliding, barely catching herself from tumbling down the slope. She caught sight of the person coming after her. It was a man, brown hair in a halo around his white face. He glared up at her, lips drawn back over stained teeth in a snarl, long, bare arms eating the ground in leaps against her ineffectual progress.

I am astonished at the ease with which uninformed persons come to a settled, a passionate opinion when they have no grounds for judgment.

Every individual is a meeting ground for many different allegiances, and sometimes these loyalties conflict with one another and confront the person who harbors them with difficult choices

I am not a visionary. I'm an engineer. I'm happy with the people who are wandering around looking at the stars but I am looking at the ground and I want to fix the pothole before I fall in.

He grasped her by the wrist , running a thumb along the sensitive skin underneath. "Then let me call you Mine for a dance or two" She grinned but someone was suddenly between them, a tall, powerfully built person. Sam. He ripped the stranger's hand off of her wrist. "She's spoken for," he growled, all too close to the young man's maked face. The stranger's friend was behind him in an instant, his bronze eyes fixed on Sam. Celaena grabbed Sam's elbow. "Enough," she warned him. The masked stranger looked Sam up and down, then held up his hands. "My mistake," he said, but winked at Celaena before disappeared into the crowd, his armed friend close behind. Celaena whirled to face Sam. "What in hell was that for?" "You're drunk," he told her, so close her chest brushed his, "And he knew it, too." "So?" Even as she said it, someone dancing wildly crashed into her and set her reeling. Sam caught her around the waist, his hands firm on her as he kept her from falling to the ground. "You'll thank me in the morning." "Just because we're working together doesn't mean I'm suddenly incapable of handling myself." His hands were still on her waist. "Let me take you home.

Thank you," Caleb said, and hugged me once more. Part of me wanted to stay in Caleb's arms, because he'd always had this grounding effect on me. Caleb was my rational side. He was more than that; other than my mother, he was the first person I'd ever truly loved. Caleb would always be my best friend.

...To be honest, I'd be the last person who should be doling out gardeinng advice. I don't have the patience for growing things. Yes, I realize there's nothing quite as satisfying as eating food that you've pulled up from the ground and that's why, at the height of the planting season, I bury cans of tomato soup in my backyard and dig them up in late spring.

After great pain, a formal feeling comes – The Nerves sit ceremonious, like Tombs – The stiff Heart questions was it He, that bore, And Yesterday, or Centuries before? The Feet, mechanical, go round – Of Ground, or Air, or Ought – A Wooden way Regardless grown, A Quartz contentment, like a stone – This is the Hour of Lead – Remembered, if outlived, As Freezing persons, recollect the Snow – First – Chill – then Stupor – then the letting go –

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.

Will you stop eating it,” I growled. “No,” Andrea said. She was sitting on the ground and chewing on some unidentifiable chunk of bull flesh. “It’s a piece of meat from something a djinn summoned.” “You don’t know that.” “Who else would send a bull made of fire to my house after I helped kill a djinn-possessed giant? Stop eating. It might have been a person,” I told her. “I don’t care.” “Andrea! You don’t know what this will do to the baby!” “It will make it nice and strong.

...We leave our homeland, our property and our friends. We give up the familiar ground that supports our ego, admit the helplessness of ego to control its world and secure itself. We give up our clingings to superiority and self-preservation...It means giving up searching for a home, becoming a refugee, a lonely person who must depend on himself...Fundamentally, no one can help us. If we seek to relieve our loneliness, we will be distracted from the path. Instead, we must make a relationship with loneliness until it becomes aloneness.

Puck swung the cannon around in anger. The nozzle spun and hit Sabrina in the chest. The force was so pawerful she was knocked right off the platform and fell backward off the tower. She saw sky above her and felt the wind in her hair. How ironic, she thought, as she fell to her certain death, that at that moment she would have given anything to be a giant goose again. Air rushed past Sabrina's ears and suddenly she felt her back tingling again. A moment later she was hanging upside down, inches from the ground. She looked up to find her savior, only to find that her her wasn't a person but a long, furry tail sticking out of the back of her pants. It was wrapped around a beam in the tower a kept her swinging there like a monkey. Puck floated down to her, his wings flapping softly enough to allow him to hover. "I bet you think this is hilarious. Look what you did to me with your stupid pranks. I have a tail!" she raged. Puck's face was trembling. "I'm sorry." "What?" Sabrina said blankly. "I almost killed you. I'm sorry, Sabrina," he said, rubbing his eyes on his filthy hoodie. He lifted her off the tower and set her on the ground. "Since when do you care?" Sabrina said, still stunned by the boy's apology.

The first thing you notice about New Orleans are the burying grounds - the cemeteries - and they're a cold proposition, one of the best things there are here. Going by, you try to be as quiet as possible, better to let them sleep. Greek, Roman, sepulchres- palatial mausoleums made to order, phantomesque, signs and symbols of hidden decay - ghosts of women and men who have sinned and who've died and are now living in tombs. The past doesn't pass away so quickly here. You could be dead for a long time. The ghosts race towards the light, you can almost hear the heavy breathing spirits, all determined to get somewhere. New Orleans, unlike a lot of those places you go back to and that don't have the magic anymore, still has got it. Night can swallow you up, yet none of it touches you. Around any corner, there's a promise of something daring and ideal and things are just getting going. There's something obscenely joyful behind every door, either that or somebody crying with their head in their hands. A lazy rhythm looms in the dreamy air and the atmosphere pulsates with bygone duels, past-life romance, comrades requesting comrades to aid them in some way. You can't see it, but you know it's here. Somebody is always sinking. Everyone seems to be from some very old Southern families. Either that or a foreigner. I like the way it is. There are a lot of places I like, but I like New Orleans better. There's a thousand different angles at any moment. At any time you could run into a ritual honoring some vaguely known queen. Bluebloods, titled persons like crazy drunks, lean weakly against the walls and drag themselves through the gutter. Even they seem to have insights you might want to listen to. No action seems inappropriate here. The city is one very long poem. Gardens full of pansies, pink petunias, opiates. Flower-bedecked shrines, white myrtles, bougainvillea and purple oleander stimulate your senses, make you feel cool and clear inside. Everything in New Orleans is a good idea. Bijou temple-type cottages and lyric cathedrals side by side. Houses and mansions, structures of wild grace. Italianate, Gothic, Romanesque, Greek Revival standing in a long line in the rain. Roman Catholic art. Sweeping front porches, turrets, cast-iron balconies, colonnades- 30-foot columns, gloriously beautiful- double pitched roofs, all the architecture of the whole wide world and it doesn't move. All that and a town square where public executions took place. In New Orleans you could almost see other dimensions. There's only one day at a time here, then it's tonight and then tomorrow will be today again. Chronic melancholia hanging from the trees. You never get tired of it. After a while you start to feel like a ghost from one of the tombs, like you're in a wax museum below crimson clouds. Spirit empire. Wealthy empire. One of Napoleon's generals, Lallemaud, was said to have come here to check it out, looking for a place for his commander to seek refuge after Waterloo. He scouted around and left, said that here the devil is damned, just like everybody else, only worse. The devil comes here and sighs. New Orleans. Exquisite, old-fashioned. A great place to live vicariously. Nothing makes any difference and you never feel hurt, a great place to really hit on things. Somebody puts something in front of you here and you might as well drink it. Great place to be intimate or do nothing. A place to come and hope you'll get smart - to feed pigeons looking for handouts

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.

You are a beautiful person, Doctor. Clearheaded. Strong. But you seem always to be dragging your heart along the ground. From now on, little by little, you must prepare yourself to face death. If you devote all of your future energy to living, you will not be able to die well. You must begin to shift gears, a little at a time. Living and dying are, in a sense, of equal value."--Nimit in "Thailand

I picked up a fallen branch and struck a tree with it. Apples fell from the tree. The rope around one of the skeletons gave way and it fell to the ground. It lay there, crumpled and bent in ridiculous angles. I wondered if the person who the skeleton used to live inside would be embarrassed if he or she could see themselves now. I looked around the area but didn’t see any ghosts. Why would I see a ghost? They didn’t exist. Still, I looked a second time.

You know what feels really fucking awesome? Loving someone so much that it's all consuming. Telling that person you love them, even though they refuse to say it back. And then finally hearing them say that they do love you, but to someone else. To someone they have slept with. Someone that isn't you. I want to forget I heard those three words. I want to dissolve the images I have in my heard of her with him. I think I'm going to throw up.

Fear and anxiety affect decision making in the direction of more caution and risk aversion... Traumatized individuals pay more attention to cues of threat than other experiences, and they interpret ambiguous stimuli and situations as threatening (Eyesenck, 1992), leading to more fear-driven decisions. In people with a dissociative disorder, certain parts are compelled to focus on the perception of danger. Living in trauma-time, these dissociative parts immediately perceive the present as being "just like" the past and "emergency" emotions such as fear, rage, or terror are immediately evoked, which compel impulsive decisions to engage in defensive behaviors (freeze, flight, fight, or collapse). When parts of you are triggered, more rational and grounded parts may be overwhelmed and unable to make effective decisions.

I think maybe God was trying to tell me that gentleness begins with strength, quietness with security. A great tree is both moved and unmoved, for it changes with the seasons, but its roots keep it anchored in the ground. Mastering a gentle and quiet spirit didn’t mean changing my personality, just regaining control of it, growing strong enough to hold back and secure enough to soften.

A person who goes in search of God is wasting his time. He can walk a thousand roads and join many religions and sects–but he'll never find God that way. God is here, right now, at our side. We can see Him in this mist, in the ground we're walking on, even in my shoes. His angels keep watch while we sleep and help us in our work. In order to find God, you have only to look around. But meeting Him is not easy. The more God asks us to participate in His mysteries, the more disoriented we become, because He asks us constantly to follow our dreams and our hearts. And that's difficult to do when we're used to living in a different way. Finally we discover, to our surprise, that God wants us to be happy, because He is the father.

Clarissa will be bereaved, deeply lonely, but she will not die. She will be too much in love with life, with London. Virginia imagines someone else, yes, someone strong of body but frail-minded; someone with a touch of genius, of poetry, ground under by the wheels of the world, by war and government, by doctors; a someone who is, technically speaking insane, because that person sees meaning everywhere, knows that trees are sentient beings and sparrows sing in Greek. Yes, someone like that. Clarissa, sane Clarissa -exultant, ordinary Clarissa - will go on, loving London, loving her life of ordinary pleasures, and someone else, a deranged poet, a visonary, will be the one to die.

You may claim no affiliation with them, but perhaps some have crossed your path.And perhaps you'd like to help us find them." "Oh,sure.You killed my mother. You can imagine I'm dying to help you out." Thomas manages to ignore me again. He glances at the first photo projected on the wall. "Know this person?" I shake my head. "Never seen him before." Thomas clicks the remote. Another photo pops up. "How about this one?" "Nope." Another photo. "How about this?" "Nope." Yet another stranger pops up on the wall. "Seen this girl before?" "Never seen her in my life." More unfamiliar faces. Thomas goes through them without blinking an eye or questioning my responses. What a stupid puppet of the state. I watch him as we continue, wishing I weren't chained so I could beat this man to the ground.

An introverted woman spends hours contemplating a thought or observing a pattern in her life. She turns it over in her mind until it becomes a companion to her and then decides to share it in the context of a small group. When she musters up the courage to voice it, trembling as she puts words to this precious inner stirring, someone in the group cuts her off when she pauses in the middle, her thought still building steam. This person quickly tells her she shouldn't feel the way she does or else counters with a story of her own, which only tangentially relates to what the introvert was saying. Nouwen's words perfectly capture the sense of personal violation and emptiness: "Often we come home from a sharing session with a feeling that something precious has been taken away from us or that holy ground has been trodden upon.

I would ask what it is you think you're doing, but... you are a teenager. I should have known better than to leave you in the car unattended. Next time, I'll seal you in there...probably with bricks. Maybe even mortar." Nick ignored his dry tone. "Just so long as you make sure nothing can get inside to kill me, I'm good with that." Ash frowned. "What are you talking about?" "The kid dead on the ground. Fourteen, Ash. Fourteen. I'm fourteen." "Yeah..." "Ash, I'm fourteen" "Got it. You're fourteen. I'm so proud you can count that high. It's a testament to the modern American educational system. But I should probably point out that you're no the only one. I'm told you go to a school with a whole class of -get this- kids who are fourteen." Nick rolled his eyes at the sarcasm. No wonder his mom wanted to hurt him for it. He finally understood. "Yeah, but they're not dead. Someone's killing fourteen-year-old boys, which I happen to be one. The cops said so. This is the second one in a day who's been murdered." "Yeah well given the lippiness of the average teenager, I can understand the urge" "You're not funny." "And you need to calm down. The only person you need to fear killing you when I'm around is me.

Colonel Cargill was so awful a marketing executive that his services were much sought after by firms eager to establish losses for tax purposes. His prices were high, for failure often did not come easily. He had to start at the top and work his way down, and with sympathetic friends in Washington, losing money was no simple matter. It took months of hard work and careful misplanning. A person misplaced, disorganized, miscalculated, overlooked everything and open every loophole, and just when he thought he had it made, the government gave him a lake or a forest or an oilfield and spoiled everything. Even with such handicaps, Colonel Cargill could be relied on to run the most prosperous enterprise into the ground. He was a self-made man who owed his lack of success to nobody.

The Christian, however, must bear the burden of a brother. He must suffer and endure the brother. It is only when he is a burden that another person is really a brother and not merely an object to be manipulated. The burden of men was so heavy for God Himself that He had to endure the Cross. God verily bore the burden of men in the body of Jesus Christ. But He bore them as a mother carries her child, as a shepherd enfolds the lost lamb that has been found. God took men upon Himself and they weighted Him to the ground, but God remained with them and they with God. In bearing with men God maintained fellowship with them. It was the law of Christ that was fulfilled in the Cross. And Christians must share in this law.

..I always recognize the foces that will shape my life. I let them do their work. Sometimes they tear through my life like a hurricane. Sometimes they simply shift the ground under me, so that I stand on different earth, and something or someone has been swallowed up. I steady myself, in the earthquate. I lie down, and let the hurricane pass over me. I never fight. Afterwards I look around me, and I say, 'Ah, so this at least is left for me. And that dear person has also survived.' I quietly inscribe on the stone tablet of my heart the name which has gone forever. Th inscription is a thing of agony. Then I start on my way again.

Man is manifestly not the measure of all things. This universe is shot through with mystery. The very fact of its being, and of our own, is a mystery absolute, and the only miracle worthy of the name. The consciousness that animates us is itself central to this mystery and ground for any experience we may wish to call “spiritual.” No myth needs to be embraced for us to commune with the profundity of our circumstance. No personal God need be worshipped for us to live in awe at the beauty and immensity of creation. No tribal fictions need be rehearsed for us to realize, one fine day, that we do, in fact, love our neighbors, that our happiness is inextricable from their own, and that our interdependence demands that people everywhere be given the opportunity to flourish. The days of our religious identities are clearly numbered. Whether the days of civilization itself are numbered would seem to depend, rather too much, on how soon we realize this.

There have been times when I felt that I might die of loneliness. People sometimes say they might die of boredom, that they're dying for a cup of tea, but for me, dying of loneliness is not a hyperbole. When I feel like that, my head drops and my shoulders slump and I ache, I physically ache, for human contact - I truly feel that I might tumble to the ground and pass away if someone doesn't hold me, touch me. I don't mean a lover - this recent madness aside, I had long since given up on any notion that another person might love me that way - but simply a human being. The scalp massage at the hairdresser, the flu jab I had last winter - the only time I experience touch is from people whom I am paying, and they are almost wearing disposable gloves at the time. I'm merely stating the facts.

You know, there are two good things in life, freedom of thought and freedom of action. In France you get freedom of action: you can do what you like and nobody bothers, but you must think like everybody else. In Germany you must do what everybody else does, but you may think as you choose. They're both very good things. I personally prefer freedom of thought. But in England you get neither: you're ground down by convention. You can't think as you like and you can't act as you like. That's because it's a democratic nation. I expect America's worse.

The funny thing about my procrastination was that I was almost done with the screenplay. I was like a person who had fought dragons and lost limbs and crawled through swamps and now, finally, the castle was visible. I could see tiny children waving flags on the balcony; all I had to do was walk across a field to get to them. But all of a sudden I was very, very sleepy. And the children couldn't believe their eyes as I folded down to my knees and fell to the ground face-first, with my eyes open. Motionless, I watched ants hurry in and out of a hole and I knew that standing up again would be a thousand times harder than the dragon or the swamp and so I did not even try. I just clicked on one thing after another after another.

The word “repurpose” means to take an object and give it amnesia. It means to make something forget what it’s been trained to do so you can use it for a better reason. I am learning that this body is not a shotgun. I am learning that this body is not a pistol. I am learning that a man is not defined by what he can destroy. I am learning that a person who only knows how to fight can only communicate in violence and that shouldn’t be anyone’s first language. I am learning that the difference between a garden and a graveyard is only what you choose to put in the ground.

In the 1890s, when Freud was in the dawn of his career, he was struck by how many of his female patients were revealing childhood incest victimization to him. Freud concluded that child sexual abuse was one of the major causes of emotional disturbances in adult women and wrote a brilliant and humane paper called “The Aetiology of Hysteria.” However, rather than receiving acclaim from his colleagues for his ground-breaking insights, Freud met with scorn. He was ridiculed for believing that men of excellent reputation (most of his patients came from upstanding homes) could be perpetrators of incest. Within a few years, Freud buckled under this heavy pressure and recanted his conclusions. In their place he proposed the “Oedipus complex,” which became the foundation of modern psychology. According to this theory any young girl actually desires sexual contact with her father, because she wants to compete with her mother to be the most special person in his life. Freud used this construct to conclude that the episodes of incestuous abuse his clients had revealed to him had never taken place; they were simply fantasies of events the women had wished for when they were children and that the women had come to believe were real. This construct started a hundred-year history in the mental health field of blaming victims for the abuse perpetrated on them and outright discrediting of women’s and children’s reports of mistreatment by men. Once abuse was denied in this way, the stage was set for some psychologists to take the view that any violent or sexually exploitative behaviors that couldn’t be denied—because they were simply too obvious—should be considered mutually caused. Psychological literature is thus full of descriptions of young children who “seduce” adults into sexual encounters and of women whose “provocative” behavior causes men to become violent or sexually assaultive toward them. I wish I could say that these theories have long since lost their influence, but I can’t. A psychologist who is currently one of the most influential professionals nationally in the field of custody disputes writes that women provoke men’s violence by “resisting their control” or by “attempting to leave.” She promotes the Oedipus complex theory, including the claim that girls wish for sexual contact with their fathers. In her writing she makes the observation that young girls are often involved in “mutually seductive” relationships with their violent fathers, and it is on the basis of such “research” that some courts have set their protocols. The Freudian legacy thus remains strong.

As American Christians, we celebrate the idea that "all men are created equal." This statement from our Declaration of Indepenence is grounded in the biblical teaching that every person in the world has been formed in the image of God and therefore has instrinsic worth. it's a beautiful idea. Subtly, however, this equality of persons shifts into an equality of ideas. Just as every person is equally valued, so every idea is equally valid. Applied to faith, this means that in a world where different people have different religious views, all such views should be treated as fundamntally equal. In this system of thinking, faith is a matter of taste, not of truth....... Then I implore you to consider the urgent need before us to forsake the American dream now in favor of radical abandonment to the person and purpose of Christ.

Sorry,” I said, realizing I was taking my frustrations out on her. “I’m still getting over Soph,” I said, referring to my old prep school friend. Sophie Price was the most beautiful girl you’d ever met. Seriously. Take it from someone who’s met Bar Refaeli in person. Soph was even more stunning. Especially since she’d had a personality makeover. I’d never regret anything as much as I would not making her fall in love with me. “You can’t make anyone fall, Spence. Either they do or they don’t.” “I said that out loud?” “Duh and it’s been two years, Spencer. You seriously need to get over her. She’s with that Ian guy anyway, right?” “Right.” “That hot South African guy named Ian,” she concluded. “Thanks.” “That hot saffy named Ian who gives his life to mutilated Ugandan orphans and worships the ground Sophie walks on.” I stopped and glared at her. “That’ll do, Bridge.

I bent down over my neighborhood, taking in the people there. At first, they'd just seemed arranged the same way they were everywhere else: in random formations, some in groups, some alone. Then, though, I saw the single figure at the back of my house, walking away from the back door. And another person, a girl, running through the side yard, where the hedge would have been, while someone else, with a badge and flashlight followed. There were three people under the basketball goal, one lying prone on the ground. I took a breath, then moved in closer. Two people were seated on the curb between Dave's and my houses: a few inches away two more walked up the narrow alley to Luna Blu's back door. A couple stood in the driveway, facing each other. And in that empty building, the old hotel, a tiny set of cellar doors had been added, flung open, a figure standing before them. Whether they were about to go down, or just coming up, was unclear, and the cellar itself was a dark square. But I knew what was down below. He'd put me everywhere. Every single place I'd been, with him or without, from the first time we'd met to the last conversation. It was all there, laid out as carefully, as real as the buildings and streets around it. I swallowed, hard, then reached forward, touching the girl running through the hedge. Not Liz Sweet. Not anyone, at that moment, not yet. But on her way to someone. To me.

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

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.

Jason shot to his feet, nostrils flaring. Ben stopped dead. The cafeteria went still. Everyone watched the boys square off. "Im not a violent person, Blue." Jason bit off the words. "But Ive had enough of your mouth. Ill kick your ass right here." Ben's jaw tightened. "You think so, rich boy?" "You heard me." A vein was bulging in Jason's neck. Ben's breathing quickened. The tiniest spark of gold flickered in his irises. My stomach backflipped. Oh my God! He's going to flare! "Get him out of here!" I hissed at Shelton and Hi. "Hurry!" Recognizing the danger, Hi jumped to his feet, planted both hands on Ben's chest and pushed him towards the door, whispering, "Use your head, use your head, use your head!" Ben tried to hold his ground, but Shelton joined the effort. "Get it together! People are watching. Dont lose control!" Slowly, the duo managed to back Ben away, but his glare never strayed from Jason. At the exit, Ben shrugged free, and stalked down the hall alone. I took my first breath since Jason stood. Crisis averted, but only barely.

Resilient strength is the opposite of helplessness. The tree is made strong and resilient by its grounded root system. These roots take nourishment from the ground and grow strong. Grounding also allows the tree to be resilient so that it can yield to the winds of change and not be uprooted. Springiness is the facility to ground and ‘unground’ in a rhythmical way. This buoyancy is a dynamic form of grounding. Aggressiveness is the biological ability to be vigorous and energetic, especially when using instinct and force. In the immobility (traumatized) state, these assertive energies are inaccessible. The restoration of healthy aggression is an essential part in the recovery from trauma. Empowerment is the acceptance of personal authority. It derives from the capacity to choose the direction and execution of one’s own energies. Mastery is the possession of skillful techniques in dealing successfully with threat. Orientation is the process of ascertaining one’s position relative to both circumstance and environment. In these ways the residue of trauma is renegotiated.

Somewhere here I want to bring in a learning which has been most rewarding, because it makes me feel so deeply akin to others. I can word it this way. What is most personal is most general. There have been times when in talking with students or staff, or in my writing, I have expressed myself in ways so personal that I have felt I was expressing an attitude which it was probable no one else could understand, because it was so uniquely my own…. In these instances I have almost invariably found that the very feeling which has seemed to me most private, most personal, and hence most incomprehensible by others, has turned out to be an expression for which there is a resonance in many other people. It has led me to believe that what is most personal and unique in each one of us is probably the very element which would, if it were shared or expressed, speak most deeply to others. This has helped me to understand artists and poets as people who have dared to express the unique in themselves.

Evil is not one large entity, but a collection of countless, small depravities brought up from the muck by petty men. Many have traded the enrichment of vision for a gray fog of mediocrity--the fertile inspiration of striving and growth, for mindless stagnation and slow decay--the brave new ground of the attempt, for the timid quagmire of apathy. Many of you have traded freedom not even for a bowl of soup, but worse, for the spoken empty feelings of others who say that you deserve to have a full bowl of soup provided by someone else. Happiness, joy, accomplishment, achievement . . . are not finite commodities, to be divided up. Is a child’s laughter to be divided and allotted? No! Simply make more laughter! Every person’s life is theirs by right. An individual’s life can and must belong only to himself, not to any society or community, or he is then but a slave. No one can deny another person their right to their life, nor seize by force what is produced by someone else, because that is stealing their means to sustain their life. It is treason against mankind to hold a knife to a man’s throat and dictate how he must live his life. No society can be more important than the individuals who compose it, or else you ascribe supreme importance, not to man, but to any notion that strikes the fancy of the society, at a never-ending cost of lives. Reason and reality are the only means to just laws; mindless wishes, if given sovereignty, become deadly masters. Surrendering reason to faith in unreasonable men sanctions their use of force to enslave you--to murder you. You have the power to decide how you will live your life. Those mean, unreasonable little men are but cockroaches, if you say they are. They have no power to control you but that which you grant them!

Reading these stories, it's tempting to think that the arts to be learned are those of tracking, hunting, navigating, skills of survival and escape. Even in the everyday world of the present, an anxiety to survive manifests itself in cars and clothes for far more rugged occasions than those at hand, as though to express some sense of the toughness of things and of readiness to face them. But the real difficulties, the real arts of survival, seem to lie in more subtle realms. There, what's called for is a kind of resilience of the psyche, a readiness to deal with what comes next. These captives lay out in a stark and dramatic way what goes on in every life: the transitions whereby you cease to be who you were. Seldom is it as dramatic, but nevertheless, something of this journey between the near and the far goes on in every life. Sometimes an old photograph, an old friend, an old letter will remind you that you are not who you once were, for the person who dwelt among them, valued this, chose that, wrote thus, no longer exists. Without noticing it you have traversed a great distance; the strange has become familiar and the familiar if not strange at least awkward or uncomfortable, an outgrown garment. And some people travel far more than others. There are those who receive as birthright an adequate or at least unquestioned sense of self and those who set out to reinvent themselves, for survival or for satisfaction, and travel far. Some people inherit values and practices as a house they inhabit; some of us have to burn down that house, find our own ground, build from scratch, even as a psychological metamorphosis.

But the resurrection of a dead person from the grave, and his ascension through the air, is a thing very different, as to the evidence it admits of, to the invisible conception of a child in the womb. The resurrection and ascension, supposing them to have taken place, admitted of public and ocular demonstration, like that of the ascension of a balloon, or the sun at noon day, to all Jerusalem at least. A thing which everybody is required to believe, requires that the proof and evidence of it should be equal to all, and universal; and as the public visibility of this last related act was the only evidence that could give sanction to the former part, the whole of it falls to the ground, because that evidence never was given. Instead of this, a small number of persons, not more than eight or nine, are introduced as proxies for the whole world, to say they saw it, and all the rest of the world are called upon to believe it. But it appears that Thomas did not believe the resurrection; and, as they say, would not believe without having ocular and manual demonstration himself. So neither will I; and the reason is equally as good for me, and for every other person, as for Thomas.

When I look down into this fucked-out cunt of a whore I feel the whole world beneath me, a world tottering and crumbling, a world used up and polished like a leper's skull. If there were a man who dared to say all that he thought of this world there would not be left him a square foot of ground to stand on. When a man appears the world bears down on him and breaks his back. There are always too many rotten pillars left standing, too much festering humanity for man to bloom. The superstructure is a lie and the foundation is a huge quaking fear. If at intervals of centuries there does appear a man with a desperate, hungry look in his eye, a man that would turn the world upside down in order to create a new race, the love that he brings to the world is turned to bile and he becomes a scourge. If now and then we encounter pages that explode, pages that wound and sear, that wring groans and tears and curses, know that they come from a man with his back up, a man whose only defenses left are his words and his words are always stronger than the lying, crushing weight of the world, stronger than all the racks and wheels which the cowardly invent to crush out the miracle of personality. If any man ever dared to translate all that is in his heart, to put down what is really his experience, what is truly his truth, I think then the world would go to smash, that it would be blown to smithereens and no god, no accident, no will could ever again assemble the pieces, the atoms, the indestructible elements that have gone to make up the world.

There's one way. Only one. Mine." Balthazar stepped closer, using every inch he had on Lucas, who was tall but not that tall. "Charity is a person. The same as you, the same as me." "You and me aren't the same." Balthazar cocked his head. "Then let's say the same as Bianca. Will that make you listen?" "Bianca's no killer! She didn't have a choice about what she is." "Guys, don't do this," I pleaded, but they paid no attention. "A choice? You think we all get a choice?" Although Balthazar spoke softly, there was a roughness to his voice I'd never heard before. It sent chills down my spine. "Try being hunted down in the night. Try running as far and as fast as you can and finding out their faster. Try coming to in a stable, with your parents' dead bodies on the ground in front of you, your hands roped above your head and a dozen hungry vampires arguing with each other about who gets you next. See how much choice you have then." Lucas just stared at him. Obviously he'd never imagined anything like that; neither had I. Even more quietly, Balthazar continued, "Try watching your baby sister die, and then tell me that you wouldn't spend the rest of eternity trying to make up for it. When you've done all that, Lucas, then you can talk to me about choices. Until that time, tell me what I need to know and then shut your mouth.

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.

If life is a movie most people would consider themselves the star of their own feature. Guys might imagine they're living some action adventure epic. Chicks maybe are in a rose-colored fantasy romance. And homosexuals are living la vida loca in a fabulous musical. Still others may take the indie approach and think of themselves as an anti-hero in a coming of age flick. Or a retro badass in an exploitation B movie. Or the cable man in a very steamy adult picture. Some people's lives are experimental student art films that don't make any sense. Some are screwball comedies. Others resemble a documentary, all serious and educational. A few lives achieve blockbuster status and are hailed as a tribute to the human spirit. Some gain a small following and enjoy cult status. And some never got off the ground due to insufficient funding. I don't know what my life is but I do know that I'm constantly squabbling with the director over creative control, throwing prima donna tantrums and pouting in my personal trailor when things don't go my way. Much of our lives is spent on marketing. Make-up, exercise, dieting, clothes, hair, money, charm, attitude, the strut, the pose, the Blue Steel look. We're like walking billboards advertising ourselves. A sneak peek of upcoming attractions. Meanwhile our actual production is in disarray--we're over budget, doing poorly at private test screenings and focus groups, creatively stagnant, morale low. So we're endlessly tinkering, touching up, editing, rewriting, tailoring ourselves to best suit a mass audience. There's like this studio executive in our heads telling us to cut certain things out, make it "lighter," give it a happy ending, and put some explosions in there too. Kids love explosions. And the uncompromising artist within protests: "But that's not life!" Thus the inner conflict of our movie life: To be a palatable crowd-pleaser catering to the mainstream... or something true to life no matter what they say?

Stop that Stuart," Patty said as Stuart struggled with the suitcases, which were too heavy for him, she thought. (Almost everything was way too heavy for Stuart.)" Just put those down. Besides," Patty said, "where will you go? You don't have anyplace to go." But Stuart took her hand and held it for a moment against his closed eyes, and despite the many occasions when Patty had wanted him to go, and the several occasions when she had tried to make him go, despite the fact that he was at his most enragingly pathetic, for once she could think of nothing, nothing at all that he could be trying to shame her into or shame her out of, and so it occurred to her that this he would really leave---that he was simply saying good-bye. All along, Patty had been unaware that time is as adhesive as love, and that the more time you spend with someone the greater the likelihood of finding yourself with a permanent sort of thing to deal with that people casually refer to as "friendship," as if that were the end of the matter,when the truth is that even if "your friend" does something annoying, or if you and "your friend" decided that you hate each other, or if "your friend" moves away and you lose each other's address, you still have a friendship, and although it can change shape, look different in different lights, become an embarrassment or an encumbrance or a sorrow, it can't simply cease to have existed, no matter how far into the past it sinks, so attempts to disavow or destroy it will not merely constitute betrayals of friendship but, more practically, are bound to be fruitless, causing damage only to the humans involved rather than to that gummy jungle(friendship)in which those humans have entrapped themselves, so if sometime in the future you're not going to want to have been a particular person's friend, or if you're not going to want to have had that particular friendship you and that person can make with one another, then don't be friends with that person at all, don't talk to that person, don't go anywhere near that person, because as soon as you start to see something from that person's point of view (which, inevitably, will be as soon as you stand next to that person) common ground is sure to slide under your feet.

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.

Outside and inside, life and soul, appear as parallels in “case history” and “soul history.” A case history is a biography of historical events in which one took part: family, school, work, illness, war, love. The soul history often neglects entirely some or many of these events, and spontaneously invents fictions and “inscapes” without major outer correlations. The biography of the soul concerns experience. It seems not to follow the one-way direction of the flow of time, and it is reported best by emotions, dreams, and fantasies … The experiences arising from major dreams, crises, and insights give definition to the personality. They too have “names” and “dates” like the outer events of case history; they are like boundary stones, which mark out one’s own individual ground. These marks can be less denied than can the outer facts of life, for nationality, marriage, religion, occupation, and even one’s own name can all be altered … Case history reports on the achievements and failures of life with the world of facts. But the soul has neither achieved nor failed in the same way … The soul imagines and plays – and play is not chronicled by report. What remains of the years of our childhood play that could be set down in a case history? … Where a case history presents a sequence of facts leading to diagnosis, soul history shows rather a concentric helter-skelter pointing always beyond itself … We cannot get a soul history through a case history.

I bumped into something and was knocked to the ground. It took me several breaths to gather myself together, at first I thought I’d walked into a tree, but then that tree became a person, who was also recovering on the ground, and then I saw that it was her, and she saw that it was me, ‘Hello,’ I said, brushing myself off, ‘Hello,’ she said. ‘This is so funny.’ ‘Yes.’ How could it be explained? ‘Where are you going?’ I asked. ‘Just for a walk,’ she said, ‘and you?’ ‘Just for a walk.’ We helped each other up, she brushed leaves from my hair, I wanted to touch her hair, ‘That’s not true,’ I said, not knowing what the next words out of my mouth would be, but wanting them to be mine, wanting, more than I’d ever wanted anything, to express the center of me and be understood. ‘I was walking to see you.’ I told her, ‘I’ve come to your house each of the last six days. For some reason I needed to see you again.’ She was silent, I had made a fool of myself, there’s nothing wrong with not understanding yourself and she started laughing, laughing harder than I’d ever felt anyone laugh, the laughter brought on tears, and the tears brought on more tears, and then I started laughing, out of the most deep and complete shame, ‘I was walking to you,’ I said again, as if to push my nose into my own shit, ‘because I wanted to see you again,’ she laughed and laughed, ‘That explains it,’ she said when she was able to speak. ‘It?’ ‘That explains why, each of the last six days, you weren’t at your house.’ We stopped laughing, I took the world into me, rearranged it, and sent it back out as a question: ‘Do you like me?

But what is [the] quality of originality? It is very hard to define or specify. Indeed, to define originality would in itself be a contradiction, since whatever action can be defined in this way must evidently henceforth be unoriginal. Perhaps, then, it will be best to hint at it obliquely and by indirection, rather than to try to assert positively what it is. One prerequisite for originality is clearly that a person shall not be inclined to impose his preconceptions on the fact as he sees it. Rather, he must be able to learn something new, even if this means that the ideas and notions that are comfortable or dear to him may be overturned. But the ability to learn in this way is a principle common to the whole of humanity. Thus it is well known that a child learns to walk, to talk, and to know his way around the world just by trying something out and seeing what happens, then modifying what he does (or thinks) in accordance with what has actually happened. In this way, he spends his first few years in a wonderfully creative way, discovering all sorts of things that are new to him, and this leads people to look back on childhood as a kind of lost paradise. As the child grows older, however, learning takes on a narrower meaning. In school, he learns by repetition to accumulate knowledge, so as to please the teacher and pass examinations. At work, he learns in a similar way, so as to make a living, or for some other utilitarian purpose, and not mainly for the love of the action of learning itself. So his ability to see something new and original gradually dies away. And without it there is evidently no ground from which anything can grow.

It is an unchristian religion, in the first place!' the prince resumed in great agitation and with excessive sharpness. 'That's in the first place, and secondly, Roman Catholicism is even worse than atheism - that's my opinion. Yes, that's my opinion! Atheism merely preaches a negation, but Catholicism goes further: it preaches a distorted Christ, a Christ calumniated and defamed by it, the opposite of Christ! It preaches Antichrist - I swear it does, I assure you it does! This is my personal opinion, an opinion I've held for a long time, and it has worried me a lot myself. ... Roman Catholicism believes that the Church cannot exist on earth without universal temporal power, and cries: Non possumus! In my opinion, Roman Catholicism isn't even a religion, but most decidedly a continuation of the Holy Roman Empire, and everything in it is subordinated to that idea, beginning with faith. The Pope seized the earth, an earthly throne and took up the sword; and since then everything has gone on in the same way, except that they've added lies, fraud, deceit, fanaticism, superstition wickedness. They have trifled with the most sacred, truthful, innocent, ardent feelings of the people, have bartered it all for money, for base temporal power. And isn't this the teaching of Antichrist? Isn't it clear that atheism had to come from them? And it did come from them, from Roman Catholicism itself! Atheism originated first of all with them: how could they believe in themselves? It gained ground because of abhorrence of them; it is the child of their lies and their spiritual impotence! Atheism! In our country it is only the upper classes who do not believe, as Mr Radomsky so splendidly put it the other day, for they have lost their roots. But in Europe vast numbers of the common people are beginning to lose their faith - at first from darkness and lies, and now from fanaticism, hatred of the Church and Christianity!

Knowing that wisdom waits to be gathered, I actively search her out. I will change my actions TODAY! I will train my eyes and ears to read and listen to books and recordings that bring about positive changes in my personal relationships and a greater understanding of my fellow man. I will read and listen only to what increases my belief in myself and my future. I will seek wisdom. I will choose my friends with care. I am who my friends are. I speak their language, and I wear their clothes. I share their opinions and their habits. From this moment forward, I will choose to associate with people whose lives and lifestyles I admire. If I associate with chickens, I will learn to scratch at the ground and squabble over crumbs. If I associate with eagles, I will learn to soar to great heights. I am an eagle. It is my destiny to fly. I will seek wisdom. I will listen to the counsel of wise men. The words of a wise man are like raindrops on dry ground. They are precious and can be quickly used for immediate results. Only the blade of grass that catches a raindrop will prosper and grow. I will seek wisdom. I will be a servant to others. A wise man will cultivate a servant’s spirit, for that particular attribute attracts people like no other. As I humbly serve others, their wisdom will be freely shared with me. He who serves the most grows the fastest. I will become a humble servant. I will look to open the door for someone. I will be excited when I am available to help. I will be a servant to others. I will listen to the counsel of wise men. I will choose my friends with care. I will seek wisdom.

Hitherto, the Palestinians had been relatively immune to this Allahu Akhbar style. I thought this was a hugely retrograde development. I said as much to Edward. To reprint Nazi propaganda and to make a theocratic claim to Spanish soil was to be a protofascist and a supporter of 'Caliphate' imperialism: it had nothing at all to do with the mistreatment of the Palestinians. Once again, he did not exactly disagree. But he was anxious to emphasize that the Israelis had often encouraged Hamas as a foil against Fatah and the PLO. This I had known since seeing the burning out of leftist Palestinians by Muslim mobs in Gaza as early as 1981. Yet once again, it seemed Edward could only condemn Islamism if it could somehow be blamed on either Israel or the United States or the West, and not as a thing in itself. He sometimes employed the same sort of knight's move when discussing other Arabist movements, excoriating Saddam Hussein's Ba'ath Party, for example, mainly because it had once enjoyed the support of the CIA. But when Saddam was really being attacked, as in the case of his use of chemical weapons on noncombatants at Halabja, Edward gave second-hand currency to the falsified story that it had 'really' been the Iranians who had done it. If that didn't work, well, hadn't the United States sold Saddam the weaponry in the first place? Finally, and always—and this question wasn't automatically discredited by being a change of subject—what about Israel's unwanted and ugly rule over more and more millions of non-Jews? I evolved a test for this mentality, which I applied to more people than Edward. What would, or did, the relevant person say when the United States intervened to stop the massacres and dispossessions in Bosnia-Herzegovina and Kosovo? Here were two majority-Muslim territories and populations being vilely mistreated by Orthodox and Catholic Christians. There was no oil in the region. The state interests of Israel were not involved (indeed, Ariel Sharon publicly opposed the return of the Kosovar refugees to their homes on the grounds that it set an alarming—I want to say 'unsettling'—precedent). The usual national-security 'hawks,' like Henry Kissinger, were also strongly opposed to the mission. One evening at Edward's apartment, with the other guest being the mercurial, courageous Azmi Bishara, then one of the more distinguished Arab members of the Israeli parliament, I was finally able to leave the arguing to someone else. Bishara [...] was quite shocked that Edward would not lend public support to Clinton for finally doing the right thing in the Balkans. Why was he being so stubborn? I had begun by then—belatedly you may say—to guess. Rather like our then-friend Noam Chomsky, Edward in the final instance believed that if the United States was doing something, then that thing could not by definition be a moral or ethical action.

Poetic Terrorism WEIRD DANCING IN ALL-NIGHT computer-banking lobbies. Unauthorized pyrotechnic displays. Land-art, earth-works as bizarre alien artifacts strewn in State Parks. Burglarize houses but instead of stealing, leave Poetic-Terrorist objects. Kidnap someone & make them happy. Pick someone at random & convince them they're the heir to an enormous, useless & amazing fortune--say 5000 square miles of Antarctica, or an aging circus elephant, or an orphanage in Bombay, or a collection of alchemical mss. ... Bolt up brass commemorative plaques in places (public or private) where you have experienced a revelation or had a particularly fulfilling sexual experience, etc. Go naked for a sign. Organize a strike in your school or workplace on the grounds that it does not satisfy your need for indolence & spiritual beauty. Graffiti-art loaned some grace to ugly subways & rigid public monuments--PT-art can also be created for public places: poems scrawled in courthouse lavatories, small fetishes abandoned in parks & restaurants, Xerox-art under windshield-wipers of parked cars, Big Character Slogans pasted on playground walls, anonymous letters mailed to random or chosen recipients (mail fraud), pirate radio transmissions, wet cement... The audience reaction or aesthetic-shock produced by PT ought to be at least as strong as the emotion of terror-- powerful disgust, sexual arousal, superstitious awe, sudden intuitive breakthrough, dada-esque angst--no matter whether the PT is aimed at one person or many, no matter whether it is "signed" or anonymous, if it does not change someone's life (aside from the artist) it fails. PT is an act in a Theater of Cruelty which has no stage, no rows of seats, no tickets & no walls. In order to work at all, PT must categorically be divorced from all conventional structures for art consumption (galleries, publications, media). Even the guerilla Situationist tactics of street theater are perhaps too well known & expected now. An exquisite seduction carried out not only in the cause of mutual satisfaction but also as a conscious act in a deliberately beautiful life--may be the ultimate PT. The PTerrorist behaves like a confidence-trickster whose aim is not money but CHANGE. Don't do PT for other artists, do it for people who will not realize (at least for a few moments) that what you have done is art. Avoid recognizable art-categories, avoid politics, don't stick around to argue, don't be sentimental; be ruthless, take risks, vandalize only what must be defaced, do something children will remember all their lives--but don't be spontaneous unless the PT Muse has possessed you. Dress up. Leave a false name. Be legendary. The best PT is against the law, but don't get caught. Art as crime; crime as art.

But as I stood across from Archer, I couldn't forget that I was completely, stupidly in love with the one person I could never have. The laughter died on my lips, and I dashed at my eyes with the back of my hand. "I need to get back," I said. "Right," he replied. He was still holding his sword in his right hand, and he twirled the hilt, the point sratching the wooden floor. "So this is it. We're done." "Yeah," I said, my voice cracking. I cleared my throat. "And I have to say, the world's first and last Eye-demon reconnaissance mission went pretty well." It was a struggle to meet his eyes, but I managed it. "Thank you." He shrugged, his dark gaze full of something I couldn't quite read. "We were a good team." "We were." In more ways than one, I thought. Which is why this sucked so bad. I stepped back. "Anyway, I should go. See ya,Cross." Then I laughed, only it sounded suspiciously like another sob. "Except I won't, will I So I guess I should say goodbye." I felt like I was about to shatter into a million tiny shards, like the mirrors I'd broken with Dad. "okay, well, best of luck with the whole Eye thing, then. Try not to kill anyone I know." I turned away, but he reached out and caught my wrist. I could feel my pulse hammering under his fingers. "Mercer, that day in the cellar..." He searched my face, and I could sense him struggling for what he wanted to say. Then finally, "I didn't kiss you back because I had to. I kissed you because I wanted to." His eyes dropped to my lips,and it was like the whole world had shrunk to just me and him and the shaft of light between us. "I still want to," he said hoarsely. He tugged my wrist and pulled me into his arms. My brain registered the sound of his sword clattering to he ground as his other hand came up to grab the back of my neck, but once his lips were on mine, everything else faded away. I clutched at his shoulders, raising up on my tiptoes, and kissed him with everything I had in me. As the kiss deepened, we held each other tighter, so I didn't know if the pounding heartbeat I felt was mine or his. How stupid,I thought dreamily, to have ever thought I could give this up. Not just the kissing, although, as Archer's hands cupped my face, I had to admit that part was pretty awesome. But all of it: joking with him and working beside him. Being with a guy who was my friend and could still make me feel like this.