Grouping Friends Quotes

What is family? They were the people who claimed you. In good, in bad, in parts or in whole, they were the ones who showed up, who stayed in there, regardless. It wasn't just about blood relations or shared chromosomes, but something wider, bigger. We had many families over time. Our family of origin, the family we created, and the groups you moved through while all of this was happening: friends, lovers, sometimes even strangers. None of them perfect, and we couldn't expect them to be. You can't make any one person your world. The trick was to take what each could give you and build your world from it.

In friendship...we think we have chosen our peers. In reality a few years' difference in the dates of our births, a few more miles between certain houses, the choice of one university instead of another...the accident of a topic being raised or not raised at a first meeting--any of these chances might have kept us apart. But, for a Christian, there are, strictly speaking no chances. A secret master of ceremonies has been at work. Christ, who said to the disciples, "Ye have not chosen me, but I have chosen you," can truly say to every group of Christian friends, "Ye have not chosen one another but I have chosen you for one another." The friendship is not a reward for our discriminating and good taste in finding one another out. It is the instrument by which God reveals to each of us the beauties of others.

Hate can be a deeply stimulating emotion. The world becomes easier to understand and much less terrifying if you divide everything and everyone into friends and enemies, we and they, good and evil. The easiest way to unite a group isn't through love, because love is hard, It makes demands. Hate is simple. So the first thing that happens in a conflict is that we choose a side, because that's easier than trying to hold two thoughts in our heads at the same time. The second thing that happens is that we seek out facts that confirm what we want to believe - comforting facts, ones that permit life to go on as normal. The third is that we dehumanize our enemy.

Our stories are not meant for everyone. Hearing them is a privilege, and we should always ask ourselves this before we share: "Who has earned the right to hear my story?" If we have one or two people in our lives who can sit with us and hold space for our shame stories, and love us for our strengths and struggles, we are incredibly lucky. If we have a friend, or small group of friends, or family who embraces our imperfections, vulnerabilities, and power, and fills us with a sense of belonging, we are incredibly lucky.

Me: “I refuse to attend Support Group.” Mom: “One of the symptoms of depression is disinterest in activities.” Me: “Please just let me watch America’s Next Top Model. It’s an activity.” Mom: “Television is a passivity.” Me: “Ugh, Mom, please.” Mom: “Hazel, you’re a teenager. You’re not a little kid anymore. You need to make friends, get out of the house, and live your life.” Me: “If you want me to be a teenager, don’t send me to Support Group. Buy me a fake ID so I can go to clubs, drink vodka, and take pot.” Mom: “You don’t take pot, for starters.” Me: “See, that’s the kind of thing I’d know if you got me a fake ID.” Mom: “You’re going to Support Group.” Me: “UGGGGGGGGGGGGG.” Mom: “Hazel, you deserve a life.

Children of the Nephilim," Magnus said. "Well, well. I don't recall inviting you." Isabelle took out her invitation and waved it like a white flag. "I have an invitation. These"--she indicated the rest of the group with a grand wave of her arm--"are my friends." Magnus plucked the invitation out of her hand and looked at it with fastidious distaste. "I must have been drunk," he said. He threw the door open. "Come in. And try not to murder any of my guests." Jace looked at him, "Even if one of them spills something on my new shoes?" "Even then." - 219

No friend had I made there, but I wasn't with this group to make friends, and besides, he sneered too much. I've found that people who sneer are almost always sneering at me.

When I was a kid--10, 11, 12, 13--the thing I wanted most in the world was a best friend. I wanted to be important to people; to have people that understood me. I wanted to just be close to somebody. And back then, a thought would go through my head almost constantly: "There's never gonna be a room someplace where there's a group of people sitting around, having fun, hanging out, where one of them goes, 'You know what would be great? We should call Fiona. Yeah, that would be good.' That'll never happen. There's nothing interesting about me." I just felt like I was a sad little boring thing.

I regard the Klan, the Anglo-Saxon clubs and White American societies, as far as the Negro is concerned, as better friends of the race than all other groups of hypocritical whites put together.

What's important is that I know how much you worry about shit. And what's also important is that I know a big part of your worry is that, no matter what group of friends you're in, no matter how long you've known them, you always assume you're the least-wanted person there. The one everyone else could do without.

And every book, you find, has its own social group--friends of its own it wants to introduce you to, like a party in the library that need never, ever end.

This is [her] soul group.’ What do you mean?’ It’s a group of souls with whom she resonates closely.

Don't confine yourself to a select group of friends, often known as a clique. Cliques by definition leave people out. Lock yourself into one, and you'll never know how many terrific friendships you may be missing.

I never met a man half so true as a dog. Treat a dog right, and he'll treat you right. He'll keep you company, be your friend, and never ask you no questions. Cats is different, but I never held that against 'em.

Isabelle took out her invitation and waved it like a white flag. "I have an invitation. These"—she indicated the rest of the group with a grand wave of her arm—"are my friends." Magnus plucked the invitation out of her hand and looked at it with fastidious distaste. "I must have been drunk," he said. He threw the door open. "Come in. And try not to murder any of my guests." Jace edged into the doorway, sizing up Magnus with his eyes. "Even if one of them spills a drink on my new shoes?" "Even then." Magnus's hand shot out, so fast it was barely a blur. He plucked the stele out of Jace's hand—Clary hadn't even realized he was holding it—and held it up. Jace looked faintly abashed. "As for this," Magnus said, sliding it into Jace's jeans pocket, "keep it in your pants, Shadowhunter.

If your only nice to the people that are nice to you, big deal; what do you want, a gist certificate? Everyone does that. And if you only say "hi" in the hall to the people that say hi to you, what are doing more than anyone else? Maybe you know people who are different when they're alone than when they're with their friends. they might say "hi" to you if your alone, but with a group they act like they've never seen you.

There are two types of people on planet Earth, Batman and Iron Man. Batman has a secret identity, right? So Bruce Wayne has to walk around every second of every day knowing that if somebody finds out his secret, his family is dead, his friends are dead, everyone he loves gets tortured to death by costumed supervillains. And he has to live with the weight of that secret every day. But not Tony Stark, he's open about who he is. He tells the world he's Iron Man, he doesn't give a shit. He doesn't have that shadow hanging over him, he doesn't have to spend energy building up those walls of lies around himself. You're one or the other - either you're one of those people who has to hide your real self because it would ruin you if it came out, because of your secret fetishes or addictions or crimes, or you're not one of those people. And the two groups aren't even living in the same universe.

Tough love and brutal truth from strangers are far more valuable than Band-Aids and half-truths from invested friends, who don’t want to see you suffer any more than you have.

The best way to get over a messy break-up is to spend time with a supportive group of friends. The best way to chase off a supportive group of friends is to talk constantly about your messy break-up.

Hate can be a deeply stimulating emotion. The world becomes much easier to understand and much less terrifying if you divide everything and everyone into friends and enemies, we and they, good and evil. The easiest way to unite a group isn’t through love, because love is hard. It makes demands. Hate is simple.

What is family? They were the people who claimed you. In good, in bad, in parts or in whole, they were the ones who showed up, who stayed in there, regardless. It wasn't just about blood relations or shared chromosomes, but something wider, bigger. Cora was right- we had many families over time. Our family of origin, the family we created, as well as the groups you moved through while all of this was happening: friends, lovers, sometimes even strangers. None of them were perfect, and we couldn't expect them to be. You couldn't make any one person your world. The trick was to take what each could give you and build a world from it. So my true family was not just my mom, lost or found; my dad, gone from the start; and Cora, the only one who had really been there all along. It was Jamie, who took me in without question and gave me a future I once couldn't even imagine; Oliva, who did question, but also gave me answers; Harriet, who, like me, believed she needed no one and discovered otherwise. And then there was Nate. Nate, who was a friend to me before I even knew what a friend was. Who picked me up, literally, over and over again, and never asked for anything in return except for my word and my understanding. I'd given him one but not the other, because at the time I thought I couldn't, and then proved myself right by doing exactly as my mother had, hurting to prevent from being hurt myself. Needing was so easy: it came naturally, like breathing. Being needed by someone else, though, that was the hard part. But as with giving help and accepting it, we had to do both to be made complete- like links overlapping to form a chain, or a lock finding the right key. ~Ruby (pgs 400-401)

...very lonely and, often, very unhappy, with the poignant misery that comes to lonely people who long to be social and cannot, somehow, step naturally and unselfconsciously into some friendly group

It was a time of great loneliness. He had a group of friends, and suddenly I had no one and did not understand why. I felt excluded. Some days, the majority was in high school and did not know who to talk to. And that is something really terrible when you're twelve years old.

Your generation has no sense of responsibility to a group, a calling higher than your own. You treat random friends like family and family like strangers. You want to dither your life away, pursuing one pleasure after another. That is not a path; that is a waste of life.

It's hard, but sometimes it is better to have no friends for a time than to have the wrong friends. The wrong group can lead you down all kinds of paths you really don't want to be on. And retracing your steps can be a long and hard journey

We had grown into one another somewhere along the way. We were officially a team.

And so this has become Louis' life. Feeling just as much pain as he does pleasure. Excelling academically and maintaining an excellent group of friends and being in love with the one person in the world who is incapable of falling in love.

A big group of daily friends or a white painted house with bills and mirrors, are not a necessity to me—but an intelligent conversation while sharing another coffee, is.

On rainy afternoons, embroidering with a group of friends on the begonia porch, she would lose the thread of the conversation and a tear of nostalgia would salt her palate when she saw the strips of damp earth and the piles of mud that the earthworms had pushed up in the garden. Those secret tastes, defeated in the past by oranges and rhubarb, broke out into an irrepressible urge when she began to weep. She went back to eating earth. The first time she did it almost out of curiosity, sure that the bad taste would be the best cure for the temptation. And, in fact, she could not bear the earth in her mouth. But she persevered, overcome by the growing anxiety, and little by little she was getting back her ancestral appetite, the taste of primary minerals, the unbridled satisfaction of what was the original food. She would put handfuls of earth in her pockets, and ate them in small bits without being seen, with a confused feeling of pleasure and rage, as she instructed her girl friends in the most difficult needlepoint and spoke about other men, who did not deserve the sacrifice of having one eat the whitewash on the walls because of them. The handfuls of earth made the only man who deserved that show of degradation less remote and more certain, as if the ground that he walked on with his fine patent leather boots in another part of the world were transmitting to her the weight and the temperature of his blood in a mineral savor that left a harsh aftertaste in her mouth and a sediment of peace in her heart.

I Love Loving You You are my favorite song; a rhythm of beauty that captures my spirit. You are my favorite poem; an exquisite grouping of ideas set in motion with an unmatched enchanting elegance. You are my best friend; from our laughter to our deep conversations, our moments together are a timeless pleasure. You are my soul mate; a connection so pure, so powerful, that it can only be considered divine. You are my lover; a passionate entwinement, a chorus of ecstasy, and a feeling of complete unity that words could never adequately describe. You are my angel; you remind me of the goodness in this world and inspire me to be the greatest version of myself. You are my home; it is in your loving gaze that I find the comfort, acceptance, and the sense of belonging. You are my love ~ mi amor; there are not enough days in forever to allow me to fully express my love for you. I love loving you.

But in Friendship, being free of all that, we think we have chosen our peers. In reality, a few years' difference in the dates of our births, a few more miles between certain houses, the choice of one university instead of another, posting to different regiments, the accident of a topic being raised or not raised at a first meeting—any of these chances might have kept us apart. But, for a Christian, there are, strictly speaking, no chances. A secret Master of the Ceremonies has been at work. Christ, who said to the disciples "Ye have not chosen me, but I have chosen you," can truly say to every group of Christian friends "You have not chosen one another but I have chosen you for one another." The Friendship is not a reward for our discrimination and good taste in finding one another out. It is the instrument by which God reveals to each the beauties of all the others. They are no greater than the beauties of a thousand other men; by Friendship God opens our eyes to them. They are, like all beauties, derived from Him, and then, in a good Friendship, increased by Him through the Friendship itself, so that it is His instrument for creating as well as for revealing.

My friend Kira always said that life is like an extremely difficult, horribly unbalanced videogame. When you’re born, you’re given a randomly generated character, with a randomly determined name, race, face, and social class. Your body is your avatar, and you spawn in a random geographic location, at a random moment in human history, surrounded by a random group of people, and then you have to try to survive for as long as you can.

When you come to the realization that the totality of yourself, what you have treasured, what your friends have admired, is totally useless, you will suffer, but we say, that it is only from this point that there is any hope for your becoming. We are so incredibly small, mere specks in our whole solar system.

I remembered what Morrie said during our visit: “The culture we have does not make people feel good about themselves. And you have to be strong enough to say if the culture doesn’t work, don’t buy it.” "Morrie true to these words, had developed his own culture – long before he got sick. Discussion groups, walks with friends, dancing to his music in the Harvard Square church. He started a project called Greenhouse, where poor people could receive mental health services. He read books to find new ideas for his classes, visited with colleagues, kept up with old students, wrote letters to distant friends. He took more time eating and looking at nature and wasted not time in front of TV sitcoms or “Movies of the Week.” He had created a cocoon of human activities– conversations, interaction, affection–and it filled his life like an overflowing soup bowl.

I threw my 20th birthday party at Brown, and I didn’t even have to say to anyone not to put pictures on Facebook. Not a single picture went up. That was when I knew I’d found a solid group of friends, and I felt like I belonged.

i miss the days my friends knew every mundane detail about my life and i knew every ordinary detail about theirs adulthood has starved me of that consistency that us the walks around the block the long conversations when we were too lost in the moment to care what time it was when we won and celebrated when we failed and celebrated harder when we were just kids now we have our very important jobs that fill up our very busy schedules we compare calendars just to plan coffee dates that one of us eventually cancels cause adulthood is being too exhausted to leave our apartment most days i miss knowing i once belonged to a group of people bigger than myself that belonging made life easier to live - friendship nostalgia

I understand your position, Dave.  It’s a big story, and you worked hard to get it.  But if you don’t drop me at the Europa, I’ll blow your head off.  Imagine how big that story would be. There’s no need for these histrionics.  We’ll go to the Holiday Inn.  You can rest, shower, debrief.  You’ll be among friends. Last chance, Dave.  You can be the hero or the headline.  Your call. Let’s talk it out. No.  You talk too much. He started a new line of argument, but before the words passed his lips his brains passed them on the way out. A dirty reddish slime painted the windshield; it covered the dashboard and console. It poured and dripped from the ceiling to the seat.  The driver was covered on one side of his head and body.  The mess made the crowded taxi undrivable. -Also, someone crapped their pants.

Don’t you have any friends you could hand with?” – Nick “I do. But the problem is when I hang out with my friends, it usually gets ugly for the rest of you. Especially when we’re bored. Nothing entertains us more than plagues, famine, war, and bloody massacres.” – Death “You play D&D, too, huh? Who’s your DM?” – Nick “The difference between my group and yours…our toys are real.” – Death

I find it much easier to counsel than to be counseled, to reach out to a friend in my small group who is feeling insercure than to reveal my own inseurity. The truth is we don't much like being dependent. We don't enjoy admitting how depeately we long for someone's kindness and involvement. It's so humbling.

We cannot live outside our bodies, our friends, some sort of human cluster, and at the same time, we are bursting out of this situation. The question which poses itself then is one of the conditions which allow the acceptance of the other, the acceptance of a subjective pluralism. It is a matter not only of tolerating another group, another ethnicity, another sex, but also of a desire for dissensus, otherness, difference. Accepting otherness is a question not so much of right as of desire. This acceptance is possible precisely on the condition of assuming the multiplicity within oneself.

Not so long ago we were all a tightly knit group of friends. Too bad someone had ripped apart the stitches that held us together, unraveling the cozy blanket of our friendship and leaving just enough strands to hang ourselves with.

That might apply if these dragons were my friends,” Winter objected, “but they’re actually strangers who happened to get thrown into a group with me. They’re not even IceWings. Why should they care what happens to Hailstorm?” “They care what happens to you,” Glory said. “For some reason,” added Deathbringer. “Entertainment value,” offered Qibli.

Before drifting away entirely, he found himself reflecting---not for the first time---on the peculiarity of adults. Thet took laxatives, liquor, or sleeping pills to drive away their terrors so that sleep would come, and their terrors were so tame and domestic: the job, the money, what the teacher will think if I can't get Jennie nicer clothes, does my wife still love me, who are my friends. They were pallid compared to the fears every child lies cheek and jowl with in his dark bed, with no one to confess to in hope of perfect understanding but another child. There is no group therapy or psychiatry or community social services for the child who must cope with the thing under the bed or in the cellar every night, the thing which leers and capers and threatens just beyond the point where vision will reach. The same lonely battle must be fought night after night and the only cure is the eventual ossification of the imaginary faculties, and this is called adulthood.

The final girl and the monster are two sides of one person. Think about it. One runs fast, and screams, and is resourceful, and fights for her friends. The other is slow, and implacable, and silent, and he kills, and is alone.

Politically, he was a humanitarian who did know right from left and was trapped uncomfortably between the two. He was constantly defending his Communist friends to his right-wing enemies and his right-wing friends to his Communist enemies, and he was thoroughly detested by both groups, who never defended him to anyone because they thought he was a dope.

If any of us had heard the word "feminist" we would have thought it meant a girl who wore too much makeup, but we were, without knowing it, feminists ourselves, bound together by the freemasonry that exists among intelligent women who know they are intelligent. It is the only kind of female bonding that works, which is why most men do not like intelligent women. They don't mind one female brain if they can enjoy it privately; it's the idea of two or more on the loose that upsets them. The girls in the college-bound group might not have been friends in every case--Sharon Cohen and I gave each other willies--but our instincts told us that we had the same enemies.

Don’t get into a fight with one more friend over the umbrella they borrowed and never gave back or the time they didn’t save you a seat at the group dinner or whatever the fuck. Stop finding fault and making a fuss and crying in weird apartment building hallways expecting people to come out and wrap you up in a warm blanket of giving a shit. They’re not going to. Yes, it would be really nice, but it’s unrealistic to the point of self-abuse. Everyone has their own problems. Some of them are awful and tragic, and if you knew what they were, you’d be grateful for the ones you have.

By allowing the group of people whom we call “our loved ones” to continually expand, we realize that this group is actually limitless. It is only narrow-mindedness and a superficial convention that makes us divide people into friends and strangers. The world-traveler soon learns to see in every person he interacts with a potential friend .

But, for a Christian, there are, strictly speaking, no chances. A secret Master of the Ceremonies has been at work. Christ, who said to the disciples "Ye have not chosen me, but I have chosen you," can truly say to every group of Christian friends "You have not chosen one another but I have chosen you for one another." The Friendship is not a reward for our discrimination and good taste in finding one another out. It is the instrument by which God reveals to each the beauties of all the others. They are no greater than the beauties of a thousand other men; by Friendship God opens our eyes to them. They are, like all beauties, derived from Him through the Friendship itself, so that it is His instrument for creating as well as for revealing. At this feast it is He who has spread the board and it is He who has chosen the guests. It is He, we may dare to hope, who sometimes does, and always should, preside. Let us not reckon without our Host.

Of course, it wouldn’t have mattered if I’d seen it coming or not. Adrian was totally unsuitable for me, and it had nothing to do with his many vices or potential descent into insanity. Adrian was a vampire. True, he was a Moroi—one of the good, living vampires—but it made no difference. Humans and vampires couldn’t be together. This was one point the Moroi and Alchemists stood firmly together on. It was still amazing to me that Adrian had voiced those feelings to me. It was amazing that he could even have them or that he’d had the nerve to kiss me, even if it was a kiss that had left me dizzy and breathless. I’d had to reject him, of course. My training would allow nothing less. Our situation here in Palm Springs forced the two us to constantly be together in social situations, and it had been rough since his declaration. For me, it wasn’t just the awkwardness of our new relationship. I…well, I missed him. Before this debacle, he and I had been friends and spent a lot of time together. I’d gotten used to his smirky smile and the quick banter that always flowed between us. Until those things were gone, I hadn’t realized how much I relied on them. How much I needed them. I felt empty inside...which was ridiculous, of course. Why should I care so much about one vampire? Sometimes it made me angry. Why had he ruined such a good thing between us? Why had he made me miss him so much? And what had he expected me to do? He had to have known it was impossible for us to be together. I couldn’t have feelings for him. I couldn’t. If we’d lived among the Keepers—a group of uncivilized vampires, humans, and dhampirs—maybe he and I could have…no. Even if I had feelings for him—and I firmly told myself I didn’t—it was wrong for us to even consider such a relationship. Now, Adrian spoke to me as little as possible. And always, always, he watched me with a haunted look in his green eyes, one that made my heart ache and—

Republicans have cultivated, into a fine art, the ability to divide people up by race, gender, nationality, or sexual orientation. That’s what they do. That is the essence of their politics. They get one group to fight another group while their wealthy friends and campaign contributors get richer and laugh all the way to the bank.

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

My friend Kira always said that life is like an extremely difficult, horribly unbalanced videogame. When you’re born, you’re given a randomly generated character, with a randomly determined name, race, face, and social class. Your body is your avatar, and you spawn in a random geographic location, at a random moment in human history, surrounded by a random group of people, and then you have to try to survive for as long as you can. Sometimes the game might seem easy. Even fun. Other times it might be so difficult you want to give up and quit. But unfortunately, in this game you only get one life. When your body grows too hungry or thirsty or ill or injured or old, your health meter runs out and then it’s Game Over. Some people play the game for a hundred years without ever figuring out that it’s a game, or that there is a way to win it. To win the videogame of life you just have to try to make the experience of being forced to play it as pleasant as possible, for yourself, and for all of the other players you encounter in your travels. Kira says that if everyone played the game to win, it’d be a lot more fun for everyone. —Anorak’s Almanac, chapter 77, verses 11–20

Friendship isn't partying with a group of people to get drunk or chatting with him/her once a week, it's exactly the opposite. Friends make sure you get home safely and they help you when you need it, no matter the scenario. They don't care about what clothes you wear or what you look like, and they don't last for a day. Real friends are more interested in what direction your life is headed rather than your popularity. They care about what you have to say and how you feel, and once you meet this person you'll know it without having to think twice.

There are times I think of us all and I wish we were back in second grade. Not really that young. But I wish it felt like second grade. I’m not saying everyone was friends back then. But we all got along. There were groups, but they didn’t really divide. At the end of the day, your class was your class, and you felt like you were a part of it. You had your friends and you had the other kids, but you didn’t really hate anyone longer than a couple of hours. Everybody got a birthday card. In second grade, we were all in it together. Now we’re all apart.

I drove off, with my friends watching me go, all of them grouped on Lissa's hood. As I pulled onto the road, I glanced into the rearview and saw them: they were waving, hands moving through the air, their voices loud, calling out after me. The square of that mirror was like a frame, holding this picture of them saying good-bye, pushing me forward, before shifting gently out of sight, inch by fluid inch, as I turned away.

You know this girl. Her hair is neither long nor short nor light nor dark. She parts it precisely in the middle. She sits precisely in the middle of the classroom, and when she used to ride the school bus, she sat precisely in the middle of that, too. She joins clubs, but is never the president of them. Sometimes she is the secretary; usually, just a member. When asked, she has been known to paints sets for the school play. She always has a date to the dance, but is never anyone’s first choice. In point of fact, she’s nobody’s first choice for anything. Her best friend became her best friend when another girl moved away. She has a group of girls she eats lunch with every day, but God, how they bore her. Sometimes, when she can’t stand it anymore, she eats in the library instead. Truth be told, she prefers books to people, and the librarian always seems happy to see her. She knows there are other people who have it worse—she isn’t poor or ugly or friendless or teased. Of course, she’s also aware that the reason no one teases is because no one ever notices her. This isn’t to say she doesn’t have qualities. She is pretty, maybe, if anyone would bother to look. And she gets good enough grades. And she doesn’t drink and drive. And she says NO to drugs. And she is always where she says she will be. And she calls when she’s going to be late. And she feels a little, just a little, dead inside. She thinks, You think you know me, but you don’t. She thinks, None of you has any idea about all the things in my heart. She thinks, None of you has any idea how really and truly beautiful I am. She thinks, See me. See me. See me. Sometimes she thinks she will scream. Sometimes she imagines sticking her head in an oven. But she doesn’t. She just writes it all down in her journal and waits. She is waiting for someone to see.

Yet in reality, she was only an abandoned child, a little girl surviving on her own in a swamp, hungry and cold, but we didn’t help her. Except for one of her only friends, Jumpin’, not one of our churches or community groups offered her food or clothes. Instead we labeled and rejected her because we thought she was different. But, ladies and gentlemen, did we exclude Miss Clark because she was different, or was she different because we excluded her?

The minute you had kids you closed ranks. You didn't plan this in advance, but it happened. Families were like individual, discrete, moated island nations. The little group of citizens on the slab of rock gathered together instinctively, almost defensively, and everyone who was outside the walls—even if you'd once been best friends—was now just that, outsiders.

Is that what God does? He helps? Tell me, why didn't God help my innocent friend who died for no reason while the guilty ran free? Okay. Fine. Forget the one offs. How about the countless wars declared in his name? Okay. Fine. Let's skip the random, meaningless murder for a second, shall we? How about the racist, sexist, phobia soup we've all been drowning in because of him? And I'm not just talking about Jesus. I'm talking about all organized religion. Exclusive groups created to manage control. A dealer getting people hooked on the drug of hope. His followers, nothing but addicts who want their hit of bullshit to keep their dopamine of ignorance. Addicts. Afraid to believe the truth. That there's no order. There's no power. That all religions are just metastasizing mind worms, meant to divide us so it's easier to rule us by the charlatans that wanna run us. All we are to them are paying fanboys of their poorly-written sci-fi franchise. If I don't listen to my imaginary friend, why the fuck should I listen to yours? People think their worship's some key to happiness. That's just how he owns you. Even I'm not crazy enough to believe that distortion of reality. So fuck God. He's not a good enough scapegoat for me.

What it means to be a good person, a moral person, is calculated differently in times of crisis than in ordinary circumstances,” she says. She pulls up a slide of people having a picnic by a lake. Blue skies, green trees, white people. “Suppose you go with some friends to the park to have a picnic. This act is, of course, morally neutral, but if you witness a group of children drowning in the lake and you continue to eat and chat, you have become monstrous.

One night, a group of moths gathered on a shelf watching a burning candle. Puzzled by the nature of the light, they sent one of their members to go and check on it. The scouting moth circled the candle several times and came back with a description: The light was bright. Then a second moth went to examine it. He, too, came back with an observation: The light was hot. Finally a third moth volunteered to go. When he approached the candle he didn't stop like his friends had done, but flew straight into the flame. He was consumed there and then, and only he understood the nature of the light.

I think what you mostly do when you find you really are alone is to panic. You rush to the opposite extreme and pack yourself into groups - clubs, teams, societies, types. You suddenly start dressing exactly like the others. It's a way of being invisible. The way you sew the patches on the holes in your blue jeans becomes incredibly important. If you do it wrong you're not with it. That's a peculiar phrase, you know? With it. With what? With them. With the others. All together. Safety in numbers. I'm not me. I'm a basketball letter. I'm a popular kid. I'm my friend's friend. I'm a black leather growth on a Honda. I'm a member. I'm a teenager. You can't see me, all you can see is us. We're safe. And if We see You standing alone by yourself, if you're lucky we'll ignore you. If you're not lucky, we might throw rocks. Because we don't like people standing there with the wrong kind of patches on their jeans reminding us that we're each alone and none of us is safe.

Suddenly, ahead of us, a group of men ran out of the forest and pulled a thick rope across the road. There was no time to look at them properly, but they didn’t look friendly. I still don’t know why, but my reflex reaction was to foot the accelerator and drive straight through – never a good idea on a dirt track, except perhaps for rally drivers. I’m not sure who was more surprised, me or them, but I found myself looking in the rear-view mirror and seeing men lying on the road, I suppose pulled down by the force of the rope.

Nearly every book has the same architecture--cover, spine, pages--but you open them onto worlds and gifts far beyond what paper and ink are, and on the inside they are every shape and power. Some books are toolkits you take up to fix things, from the most practical to the mostmysterious, from your house to your heart, or to make things, from cakes to ships. Some books are wings. Some are horses that run away with you. Some are parties to which you are invited, full of friends who are there even when you have no friends. In some books you meet one remarkable person; in others a whole group or even a culture. Some books are medicine, bitter but clarifying. Some books are puzzles, mazes, tangles, jungles. Some long books are journeys, and at the end you are not the same person you were at the beginning. Some are handheld lights you can shine on almost anything.

Suddenly gator was framed in the doorway, grinning at them, his black unruly hair tumbling into his face and his piercing blue eyes bright with laughter. "Oh, I see you are most friendly with each other. And Lily was so worried." He turned his head. "Ian Tucker, come look at this. Our man has found himself a little kitty cat." "Shut up, Gator, or I'm going to shoot you." Nicholas put the gun away and looked down at dahlia. She had the covers pulled up to her chin. Here eyes were enormous and getting bigger by the moment as more Ghost Walkers crowded into the doorway to gape at the sight of Nicholas, the loner, in bed with Dahlia. "And you said he didn't know what to do with a woman," Tucker Addison accused the tallest of the group, Ian McGillicuddy. "I stand corrected." Ian gave Nicholas a small salute. Dahlia made a small distressed squeak. Nicholas picked up the gun. "I'm going to start shooting if the lot of you don't get out and close the door." "What a poor sport," Gator groused. "And this is my house.

we who are your closest friends feel the time has come to tell you that every Thursday we have been meeting as a group to devise ways to keep you in perpetual uncertainty frustration discontent and torture by neither loving you as much as you want nor cutting you adrift your analyst is in on it plus your boyfriend and your ex-husband and we have pledged to disappoint you as long as you need us in announcing our association we realize we have placed in your hands a possible antidote against uncertainty indeed against ourselves but since our Thursday nights have brought us to a community of purpose rare in itself with you as the natural center we feel hopeful you will continue to make unreasonable demands for affection if not as a consequence of your disastrous personality then for the good of the collective

Strays is what a writer I recently read calls those who, for one reason or another, and despite whatever they might have wanted earlier in life, never really become a part of life, not in the way most people do. They may have serious relationships, they may have friends, even a sizable circle, they may spend large portions of their time in the company of others. But they never marry and they never have children. On holidays, they join some family or other group. This goes on year after year, until they finally find it in themselves to admit that they'd really rather just stay home.

Moreover, it is curious how democracy favours breeding over immigration. Offspring have a presumed right to citizenship, while potential immigrants do not. Imagine a polarized state consisting of two opposing ethnic groups. One increases its size by breeding and the other by immigration. Depending on who holds power, the group that grows by immigration will either be prevented from growing or it will be accused of colonialism. But why should democracy favour one indigenous group over another merely because one breeds rather than increases by immigration? Why should breeding be unlimited but immigration curtailed where political outcomes are equally sensitive to both ways of enhancing population? Some may seek to answer this question by arguing that a right to procreative freedom is more important than a right to immigrate. That may indeed be an accurate description of the way the law actually works, but we can question whether that is the way it should be. Should somebody’s freedom to create a person be more inviolable than somebody else’s freedom to have a friend or family member immigrate?

We got hungry around three in the morning, and ordered a ton of pizza from an all-night pizza place. Afterward, Blake talked a guy into letting him borrow his skateboard, and he once again entertained all of us. If it had wheels, Blake could work it. “Is he your boyfriend?” a girl behind me asked. I turned to the group of girls watching Blake. They were all coifed and beautiful in their bikinis, not having gone in the water. My wet hair was pulled back in a ponytail by this point and I was wrapped in a towel. “No, he’s my boyfriend’s best friend. We’re watching his place while he’s . . . out of town.” A pang of fear jabbed me when I thought about Kai. “What’s your name?” asked a brunette with glossy lips. “Anna.” I smiled. “Hey. I’m Jenny,” she said. “This is Daniela and Tara.” “Hey,” I said to them. “So, your boyfriend lives here?” asked the blonde, Daniela. She had a cool accent—something European. “Yes,” I answered, pointing up to his apartment. The girls all shared looks, raising their sculpted eyebrows. “Wait,” said Jenny. “Is he that guy in the band?” The third girl, named Tara, gasped. “The drummer?” When I nodded, they shared awed looks. “Oh my gawd, don’t get mad at me for saying this,” said Jenny, “but he’s a total piece of eye candy.” Her friends all laughed. “Yum drum,” whispered Tara, and Daniela playfully shoved her. Jenny got serious. “But don’t worry. He, like, never comes out or talks to anyone. Now we know why.” She winked at me. “You are so adorable. Where are you from?” “Georgia.” This was met with a round of awwws. “Hey, you’re a Southern girl,” said Tara. “You should like this.” She held out a bottle of bourbon and I felt a tug toward it. My fingers reached out. “Maybe just one drink,” I said. Daniela grinned and turned up the music. Fifteen minutes and three shots later I’d dropped my towel and was dancing with the girls and telling them how much I loved them, while they drunkenly swore to sabotage the efforts of any girl who tried to talk to my man.

One realizes that even in harmonious families there is this double life: the group life, which is the one we can observe in our neighbour’s household, and, underneath, another – secret and passionate and intense – which is the real life that stamps the faces and gives character to the voices of our friends. Always in his mind each member of these social units is escaping, running away, trying to break the net which circumstances and his own affections have woven about him. One realizes that human relationships are the tragic necessity of human life; that they can never be wholly satisfactory, that every ego is half the time greedily seeking them, and half the time pulling away from them. In those simple relationships of loving husband and wife, affectionate sisters, children and grandmother, there are innumerable shades of sweetness and anguish which make up the pattern of our lives day by day . . .

I ’ve often felt separate from other human beings. I have my moments of togetherness with others; I love all sentient beings with my heart and am wildly fortunate to have friends I can talk to, share joy and despair with; we loyally have each other’s back. I wordlessly communicate with other musicians, sometimes plumbing great depths. But I’m awkward with other people, sometimes even my closest friends. My mind wanders, seeing others hold hands in a circle, from my separate place. My earliest memories are rooted in an underlying sense that something’s wrong with me, that everyone else is clued into a group consciousness from which I’m excluded. Like something in me is broken. As time passes I become more comfortable with this strange sense of being apart, but it never leaves, and on occasion, I go through phases of intense and debilitating anxiety. Gnarly fucking panic attacks. Perhaps it is a form of self-loathing, that I’m often unable to find comfort in community. Am I the only one who’s fucked up like this? Can I get a witness?

Breakfast! My favorite meal- and you can be so creative. I think of bowls of sparkling berries and fresh cream, baskets of Popovers and freshly squeezed orange juice, thick country bacon, hot maple syrup, panckes and French toast - even the nutty flavor of Irish oatmeal with brown sugar and cream. Breaksfast is the place I splurge with calories, then I spend the rest of the day getting them off! I love to use my prettiest table settings - crocheted placemats with lace-edged napkins and old hammered silver. And whether you are inside in front of a fire, candles burning brightly on a wintery day - or outside on a patio enjoying the morning sun - whether you are having a group of friends and family, a quiet little brunch for two, or an even quieter little brunch just for yourself, breakfast can set the mood and pace of the whole day. And Sunday is my day. Sometimes I think we get caught up in the hectic happenings of the weeks and months and we forget to take time out to relax. So one Sunday morning I decided to do things differently - now it's gotten to be a sort of ritual! This is what I do: at around 8:30 am I pull myself from my warm cocoon, fluff up the pillows and blankets and put some classical music on the stereo. Then I'm off to the kitchen, where I very calmly (so as not to wake myself up too much!) prepare my breakfast, seomthing extra nice - last week I had fresh pineapple slices wrapped in bacon and broiled, a warm croissant, hot chocolate with marshmallows and orange juice. I put it all on a tray with a cloth napkin, my book-of-the-moment and the "Travel" section of the Boston Globe and take it back to bed with me. There I spend the next two hours reading, eating and dreaming while the snowflakes swirl through the treetops outside my bedroom window. The inspiring music of Back or Vivaldi adds an exquisite elegance to the otherwise unruly scene, and I am in heaven. I found time to get in touch with myself and my life and i think this just might be a necessity! Please try it for yourself, and someone you love.

Long before it was known to me as a place where my ancestry was even remotely involved, the idea of a state for Jews (or a Jewish state; not quite the same thing, as I failed at first to see) had been 'sold' to me as an essentially secular and democratic one. The idea was a haven for the persecuted and the survivors, a democracy in a region where the idea was poorly understood, and a place where—as Philip Roth had put it in a one-handed novel that I read when I was about nineteen—even the traffic cops and soldiers were Jews. This, like the other emphases of that novel, I could grasp. Indeed, my first visit was sponsored by a group in London called the Friends of Israel. They offered to pay my expenses, that is, if on my return I would come and speak to one of their meetings. I still haven't submitted that expenses claim. The misgivings I had were of two types, both of them ineradicable. The first and the simplest was the encounter with everyday injustice: by all means the traffic cops were Jews but so, it turned out, were the colonists and ethnic cleansers and even the torturers. It was Jewish leftist friends who insisted that I go and see towns and villages under occupation, and sit down with Palestinian Arabs who were living under house arrest—if they were lucky—or who were squatting in the ruins of their demolished homes if they were less fortunate. In Ramallah I spent the day with the beguiling Raimonda Tawil, confined to her home for committing no known crime save that of expressing her opinions. (For some reason, what I most remember is a sudden exclamation from her very restrained and respectable husband, a manager of the local bank: 'I would prefer living under a Bedouin muktar to another day of Israeli rule!' He had obviously spent some time thinking about the most revolting possible Arab alternative.) In Jerusalem I visited the Tutungi family, who could produce title deeds going back generations but who were being evicted from their apartment in the old city to make way for an expansion of the Jewish quarter. Jerusalem: that place of blood since remote antiquity. Jerusalem, over which the British and French and Russians had fought a foul war in the Crimea, and in the mid-nineteenth century, on the matter of which Christian Church could command the keys to some 'holy sepulcher.' Jerusalem, where the anti-Semite Balfour had tried to bribe the Jews with the territory of another people in order to seduce them from Bolshevism and continue the diplomacy of the Great War. Jerusalem: that pest-house in whose environs all zealots hope that an even greater and final war can be provoked. It certainly made a warped appeal to my sense of history.

There is no such thing as liberalism — or progressivism, etc. There is only conservatism. No other political philosophy actually exists; by the political analogue of Gresham’s Law, conservatism has driven every other idea out of circulation. There might be, and should be, anti-conservatism; but it does not yet exist. What would it be? In order to answer that question, it is necessary and sufficient to characterize conservatism. Fortunately, this can be done very concisely. Conservatism consists of exactly one proposition, to wit: There must be in-groups whom the law protectes but does not bind, alongside out-groups whom the law binds but does not protect. There is nothing more or else to it, and there never has been, in any place or time. For millenia, conservatism had no name, because no other model of polity had ever been proposed. “The king can do no wrong.” In practice, this immunity was always extended to the king’s friends, however fungible a group they might have been. Today, we still have the king’s friends even where there is no king (dictator, etc.). Another way to look at this is that the king is a faction, rather than an individual. As the core proposition of conservatism is indefensible if stated baldly, it has always been surrounded by an elaborate backwash of pseudophilosophy, amounting over time to millions of pages. All such is axiomatically dishonest and undeserving of serious scrutiny. Today, the accelerating de-education of humanity has reached a point where the market for pseudophilosophy is vanishing; it is, as The Kids Say These Days, tl;dr . All that is left is the core proposition itself — backed up, no longer by misdirection and sophistry, but by violence. So this tells us what anti-conservatism must be: the proposition that the law cannot protect anyone unless it binds everyone, and cannot bind anyone unless it protects everyone. Then the appearance arises that the task is to map “liberalism”, or “progressivism”, or “socialism”, or whateverthefuckkindofstupidnoise-ism, onto the core proposition of anti-conservatism. No, it a’n’t. The task is to throw all those things on the exact same burn pile as the collected works of all the apologists for conservatism, and start fresh. The core proposition of anti-conservatism requires no supplementation and no exegesis. It is as sufficient as it is necessary. What you see is what you get: The law cannot protect anyone unless it binds everyone; and it cannot bind anyone unless it protects everyone.

I am in this same river. I can't much help it. I admit it: I'm racist. The other night I saw a group (or maybe a pack?) or white teenagers standing in a vacant lot, clustered around a 4x4, and I crossed the street to avoid them; had they been black, I probably would have taken another street entirely. And I'm misogynistic. I admit that, too. I'm a shitty cook, and a worse house cleaner, probably in great measure because I've internalized the notion that these are woman's work. Of course, I never admit that's why I don't do them: I always say I just don't much enjoy those activities (which is true enough; and it's true enough also that many women don't enjoy them either), and in any case, I've got better things to do, like write books and teach classes where I feel morally superior to pimps. And naturally I value money over life. Why else would I own a computer with a hard drive put together in Thailand by women dying of job-induced cancer? Why else would I own shirts mad in a sweatshop in Bangladesh, and shoes put together in Mexico? The truth is that, although many of my best friends are people of color (as the cliche goes), and other of my best friends are women, I am part of this river: I benefit from the exploitation of others, and I do not much want to sacrifice this privilege. I am, after all, civilized, and have gained a taste for "comforts and elegancies" which can be gained only through the coercion of slavery. The truth is that like most others who benefit from this deep and broad river, I would probably rather die (and maybe even kill, or better, have someone kill for me) than trade places with the men, women, and children who made my computer, my shirt, my shoes.

I was blessed to be that person in school who was friends with everyone and got along with every group and cliques in school. I was never bullied in high school, and was in Drama, newspaper, sports, pep, and school politics. Guess I was popular enough too to be voted for things too. So where do all the angst and teenage books come from? From the rest of life, imagination, stepping into the shoes of someone, and some incidences in my own life...especially when it deals with romance. Been there and done that...now I'm happily married ever after to a man like the kind I write about and live in and travel to glamorous and exciting places. This wouldn't happen if I didn't have the confidence to believe in myself and to pursue what I love. - Kailin Gow in Interview.

Whoever said that sin was not fun? Whoever claimed that Lucifer was not handsome, persuasive, easy, friendly? Sin is attractive and desirable. Transgression wears elegant gowns and sparkling apparel. It is highly perfumed; it has attractive features, a soft voice. It is found in educated circles and sophisticated groups. It provides sweet and comfortable luxuries. Sin is easy and has a big company of pleasant companions. It promises immunity from restrictions, temporary freedoms. It can momentarily satisfy hunger, thirst, desire, urges, passions, wants without immediately paying the price. But, it begins tiny, and grows to monumental proportions - drop by drop, inch by inch.

Almost as an article of faith, some individuals believe that conspiracies are either kooky fantasies or unimportant aberrations. To be sure, wacko conspiracy theories do exist. There are people who believe that the United States has been invaded by a secret United Nations army equipped with black helicopters, or that the country is secretly controlled by Jews or gays or feminists or black nationalists or communists or extraterrestrial aliens. But it does not logically follow that all conspiracies are imaginary. Conspiracy is a legitimate concept in law: the collusion of two or more people pursuing illegal means to effect some illegal or immoral end. People go to jail for committing conspiratorial acts. Conspiracies are a matter of public record, and some are of real political significance. The Watergate break-in was a conspiracy, as was the Watergate cover-up, which led to Nixon’s downfall. Iran-contra was a conspiracy of immense scope, much of it still uncovered. The savings and loan scandal was described by the Justice Department as “a thousand conspiracies of fraud, theft, and bribery,” the greatest financial crime in history. Often the term “conspiracy” is applied dismissively whenever one suggests that people who occupy positions of political and economic power are consciously dedicated to advancing their elite interests. Even when they openly profess their designs, there are those who deny that intent is involved. In 1994, the officers of the Federal Reserve announced they would pursue monetary policies designed to maintain a high level of unemployment in order to safeguard against “overheating” the economy. Like any creditor class, they preferred a deflationary course. When an acquaintance of mine mentioned this to friends, he was greeted skeptically, “Do you think the Fed bankers are deliberately trying to keep people unemployed?” In fact, not only did he think it, it was announced on the financial pages of the press. Still, his friends assumed he was imagining a conspiracy because he ascribed self-interested collusion to powerful people. At a World Affairs Council meeting in San Francisco, I remarked to a participant that U.S. leaders were pushing hard for the reinstatement of capitalism in the former communist countries. He said, “Do you really think they carry it to that level of conscious intent?” I pointed out it was not a conjecture on my part. They have repeatedly announced their commitment to seeing that “free-market reforms” are introduced in Eastern Europe. Their economic aid is channeled almost exclusively into the private sector. The same policy holds for the monies intended for other countries. Thus, as of the end of 1995, “more than $4.5 million U.S. aid to Haiti has been put on hold because the Aristide government has failed to make progress on a program to privatize state-owned companies” (New York Times 11/25/95). Those who suffer from conspiracy phobia are fond of saying: “Do you actually think there’s a group of people sitting around in a room plotting things?” For some reason that image is assumed to be so patently absurd as to invite only disclaimers. But where else would people of power get together – on park benches or carousels? Indeed, they meet in rooms: corporate boardrooms, Pentagon command rooms, at the Bohemian Grove, in the choice dining rooms at the best restaurants, resorts, hotels, and estates, in the many conference rooms at the White House, the NSA, the CIA, or wherever. And, yes, they consciously plot – though they call it “planning” and “strategizing” – and they do so in great secrecy, often resisting all efforts at public disclosure. No one confabulates and plans more than political and corporate elites and their hired specialists. To make the world safe for those who own it, politically active elements of the owning class have created a national security state that expends billions of dollars and enlists the efforts of vast numbers of people.

Six people went into the house of a sick man to pray for him. He was an Episcopalian vicar, and lay in his bed utterly helpless, without even strength to help himself. He had read a little tract about healing and had heard about people praying for the sick, and sent for these friends, who, he thought, could pray the prayer of faith. He was anointed according to James 5:14, but, because he had no immediate manifestation of healing, he wept bitterly. The six people walked out of the room, somewhat crestfallen to see the man lying there in an unchanged condition. When they were outside, one of the six said, “There is one thing we might have done. I wish you would all go back with me and try it.” They went back and all got together in a group. This brother said, “Let us whisper the name of Jesus.” At first when they whispered this worthy name nothing seemed to happen. But as they continued to whisper, “Jesus! Jesus! Jesus!” the power began to fall. As they saw that God was beginning to work, their faith and joy increased; and they whispered the name louder and louder. As they did so the man arose from his bed and dressed himself. The secret was just thus, those six people had gotten their eyes off the sick man, and they were just taken up with the Lord Jesus Himself, and their faith grasped the power that there is in His name. O, if people would only appreciate the power that there is in this name, there is no telling what would happen.

THEY FOUND LEO AT THE TOP of the city fortifications. He was sitting at an open-air café, overlooking the sea, drinking a cup of coffee and dressed in…wow. Time warp. Leo’s outfit was identical to the one he’d worn the day they first arrived at Camp Half-Blood—jeans, a white shirt, and an old army jacket. Except that jacket had burned up months ago. Piper nearly knocked him out of his chair with a hug. “Leo! Gods, where have you been?” “Valdez!” Coach Hedge grinned. Then he seemed to remember he had a reputation to protect and he forced a scowl. “You ever disappear like that again, you little punk, I’ll knock you into next month!” Frank patted Leo on the back so hard it made him wince. Even Nico shook his hand. Hazel kissed Leo on the cheek. “We thought you were dead!” Leo mustered a faint smile. “Hey, guys. Nah, nah, I’m good.” Jason could tell he wasn’t good. Leo wouldn’t meet their eyes. His hands were perfectly still on the table. Leo’s hands were never still. All the nervous energy had drained right out of him, replaced by a kind of wistful sadness. Jason wondered why his expression seemed familiar. Then he realized Nico di Angelo had looked the same way after facing Cupid in the ruins of Salona. Leo was heartsick. As the others grabbed chairs from the nearby tables, Jason leaned in and squeezed his friend’s shoulder. “Hey, man,” he said, “what happened?” Leo’s eyes swept around the group. The message was clear: Not here. Not in front of everyone. “I got marooned,” Leo said. “Long story. How about you guys? What happened with Khione?” Coach Hedge snorted. “What happened? Piper happened! I’m telling you, this girl has skills!” “Coach…” Piper protested. Hedge began retelling the story, but in his version Piper was a kung fu assassin and there were a lot more Boreads. As the coach talked, Jason studied Leo with concern. This café had a perfect view of the harbor. Leo must have seen the Argo II sail in. Yet he sat here drinking coffee—which he didn’t even like—waiting for them to find him. That wasn’t like Leo at all. The ship was the most important thing in his life. When he saw it coming to rescue him, Leo should have run down to the docks, whooping at the top of his lungs. Coach Hedge was just describing how Piper had defeated Khione with a roundhouse kick when Piper interrupted. “Coach!” she said. “It didn’t happen like that at all. I couldn’t have done anything without Festus.” Leo raised his eyebrows. “But Festus was deactivated.” “Um, about that,” Piper said. “I sort of woke him up.” Piper explained her version of events—how she’d rebooted the metal dragon with charmspeak.

Morality binds and blinds. This is not just something that happens to people on the other side. We all get sucked into tribal moral communities. We circle around sacred values and then share post hoc arguments about why we are so right and they are so wrong. We think the other side is blind to truth, reason, science, and common sense, but in fact everyone goes blind when talking about their sacred objects. If you want to understand another group, follow the sacredness. As a first step, think about the six moral foundations, and try to figure out which one or two are carrying the most weight in a particular controversy. And if you really want to open your mind, open your heart first. If you can have at least one friendly interaction with a member of the “other” group, you’ll find it far easier to listen to what they’re saying, and maybe even see a controversial issue in a new light. You may not agree, but you’ll probably shift from Manichaean disagreement to a more respectful and constructive yin-yang disagreement.

Like the turtle's shell, the sense of self serves as a shield against stimulation and as a burden which limits mobility into possibly dangerous areas. The turtle rarely has to think about what's on the other side of his shell; whatever it is, it can't hurt him, can't even touch him. So, too, adults insist on the shell of a consistent self for themselves and their children and appreciate turtles for friends; they wish to be protected from being hurt or touched or confused or having to think. If a man can rely on consistency, he can afford not to notice people after the first few times. But I imagined a world in which each individual might be about to play the lover, the benefactor, the sponger, the attacker, the friend: and once known as one of the next day he might yet be anything. Would we pay attention to this person? Would life be boring? Would life be livable? I saw then clearly for the first time that the fear of failure keeps us huddled in the cave of self - a group of behavior patterns we have mastered and have no intention of risking failure by abandoning.

A group therapist created a terrific visual example of what a healthy relationship looks like. She put three pillows on the floor and asked a couple of us to stand on the pillows. She told us to leave the middle pillow open. She pointed at my pillow and said, "Don, that's your pillow, that's your life. The only person who gets to step on that pillow is you. Nobody else. That's your territory, your soul." Then she pointed at my friend's pillow and told her that was her pillow, that she owned it and it was her soul. Then, the therapist said, the middle pillow symbolized the relationship. She said that both of us could step into the middle pillow any time we wanted because we'd agreed to be in a relationship. However, she said, at no point is it appropriate to step on the other person's pillow. What goes on in the other person's soul is none of your business. All you're responsible for is your soul, nobody else's. Regarding the middle pillow, the question to ask is, "What do I want in a relationship?" If the pillow you two step on together works, that's great. If not, move on or simply explain what you'd like life to feel like in the middle pillow and see if the other person wants that kind of relationship too. But never, she said, ever try to change each other. Know who you are and know what you want in a relationship, and give people the freedom to be themselves.

No one could simply overturn the tide. Thanks to that, even if someone had their misgivings, they wouldn’t do anything about it. You can’t overturn popular opinion. There are times when you have no choice but to act against your true feelings. Because “everyone” said so, “everyone” was doing it, so if you didn’t do it too, you wouldn’t be one of “everyone” anymore. But no one person is “everyone”. They don’t speak and they don’t beat you up. They don’t get angry and they don’t laugh. “Everyone” is an illusion created by the magic of group-think. It is an apparition born without anyone’s knowledge. It is a ghostly spirit created for the sake of shrouding the individual’s miniscule evils. Through a monstrous transformation, it would devour anyone outside their circle of friends and even scatter curses on its own friends. Former members would also become obstacles to it. That’s why I despise it. I despise a world that emphasizes “everyone”. I despise the vulgar peace built upon the backs of scapegoats. I despise the empty ideas created solely through lies, blotting away even kindness and justice, making them out to be mere opportunism, a thorn in your side with the passing of time. You cannot change the past nor the world. You cannot change what has happened, nor can you change “everyone”. But like I said before, it’s not as if you are obligated to enslave yourself to the system.

James Potter moved slowly along the narrow aisles of the train, peering as nonchalantly as he could into each compartment. To those inside, he probably looked as if he was searching for someone, some friend or group of confidantes with whom to pass the time during the trip, and this was intentional. The last thing that James wanted anyone to notice was that, despite the bravado he had so recently displayed with his younger brother Albus on the platform, he was nervous. His stomach knotted and churned as if he’d had half a bite of one of Uncles Ron and George’s Puking Pastilles. He opened the folding door at the end of the passenger car and stepped carefully through the passage into the next one. The first compartment was full of girls. They were talking animatedly to one another, already apparently the best of friends despite the fact that, most likely, they had only just met. One of them glanced up and saw him staring. He quickly looked away, pretending to peer out the window behind them, toward the station which still sat bustling with activity. Feeling his cheeks go a little red, he continued down the corridor. If only Rose was a year older she’d be here with him. She was a girl, but she was his cousin and they’d grown up together. It would’ve been nice to have at least one familiar face along with him.

Yet like many other human traits that made sense in past ages but cause trouble in the modern age, the knowledge illusion has its downside. The world is becoming ever more complex, and people fail to realise just how ignorant they are of what’s going on. Consequently some who know next to nothing about meteorology or biology nevertheless propose policies regarding climate change and genetically modified crops, while others hold extremely strong views about what should be done in Iraq or Ukraine without being able to locate these countries on a map. People rarely appreciate their ignorance, because they lock themselves inside an echo chamber of like-minded friends and self-confirming newsfeeds, where their beliefs are constantly reinforced and seldom challenged. Providing people with more and better information is unlikely to improve matters. Scientists hope to dispel wrong views by better science education, and pundits hope to sway public opinion on issues such as Obamacare or global warming by presenting the public with accurate facts and expert reports. Such hopes are grounded in a misunderstanding of how humans actually think. Most of our views are shaped by communal groupthink rather than individual rationality, and we hold on to these views out of group loyalty. Bombarding people with facts and exposing their individual ignorance is likely to backfire. Most people don’t like too many facts, and they certainly don’t like to feel stupid. Don’t be so sure that you can convince Tea Party supporters of the truth of global warming by presenting them with sheets of statistical data.

There is no such thing as a relationship without a contract. All relationships are governed by contracts, be they implied or explicit. Relationship contracts are not legal contracts, though sometimes societal expectations of relationships get worked into law (this can come into play in situations like divorce as well as the legal establishment and relinquishment of paternity). The society in which you grew up provided you with a set of template contracts to which you implicitly agree whenever you enter a relationship, even a non-sexual one. For example, a common clause of many societal template contracts among friends involves agreeing to not sleep with a friend's recent ex. While you may never explicitly agree to not sleep with a friend's ex, your friend will absolutely feel violated if they discover that you shacked up with the person who dumped them just a week earlier. Essentially, these social contracts tell an individual when they have “permission” to have specific emotional reactions. While this may not seem that impactful, these default standards can have a significant impact on one’s life. For example, in the above reaction, a friend who just got angry out of the blue at a member of their social group would be ostracized by others within the group while a friend who became angry while citing the “they slept with my ex” contract violation may receive social support from the friend group and internally feel more justified in their retaliatory action. To ferret out the contractual aspects of relationships in which you currently participate, think through something a member of that relationship might do that would have you feeling justifiably violated, even though they never explicitly agreed to never take such action. This societal system of template contracts may have worked in a culturally and technologically homogenous world without frequent travel, but within the modern world, assumed template contracts cause copious problems.

The light was crude. It made Artaud's eyes shrink into darkness, as they are deep-set. This brought into relief the intensity of his gestures. He looked tormented. His hair, rather long, fell at times over his forehead. He has the actor's nimbleness and quickness of gestures. His face is lean, as if ravaged by fevers. His eyes do not seem to see the people. They are the eyes of a visionary. His hands are long, long-fingered. Beside him Allendy looks earthy, heavy, gray. He sits at the desk, massive, brooding. Artaud steps out on the platform, and begins to talk about " The Theatre and the Plague." He asked me to sit in the front row. It seems to me that all he is asking for is intensity, a more heightened form of feeling and living. Is he trying to remind us that it was during the Plague that so many marvelous works of art and theater came to be, because, whipped by the fear of death, man seeks immortality, or to escape, or to surpass himself? But then, imperceptibly almost, he let go of the thread we were following and began to act out dying by plague. No one quite knew when it began. To illustrate his conference, he was acting out an agony. "La Peste" in French is so much more terrible than "The Plague" in English. But no word could describe what Artaud acted out on the platform of the Sorbonne. He forgot about his conference, the theatre, his ideas, Dr. Allendy sitting there, the public, the young students, his wife, professors, and directors. His face was contorted with anguish, one could see the perspiration dampening his hair. His eyes dilated, his muscles became cramped, his fingers struggled to retain their flexibility. He made one feel the parched and burning throat, the pains, the fever, the fire in the guts. He was in agony. He was screaming. He was delirious. He was enacting his own death, his own crucifixion. At first people gasped. And then they began to laugh. Everyone was laughing! They hissed. Then, one by one, they began to leave, noisily, talking, protesting. They banged the door as they left. The only ones who did not move were Allendy, his wife, the Lalous, Marguerite. More protestations. More jeering. But Artaud went on, until the last gasp. And stayed on the floor. Then when the hall had emptied of all but his small group of friends, he walked straight up to me and kissed my hand. He asked me to go to the cafe with him.

Many people in this room have an Etsy store where they create unique, unreplicable artifacts or useful items to be sold on a small scale, in a common marketplace where their friends meet and barter. I and many of my friends own more than one spinning wheel. We grow our food again. We make pickles and jams on private, individual scales, when many of our mothers forgot those skills if they ever knew them. We come to conventions, we create small communities of support and distributed skills--when one of us needs help, our village steps in. It’s only that our village is no longer physical, but connected by DSL instead of roads. But look at how we organize our tribes--bloggers preside over large estates, kings and queens whose spouses’ virtues are oft-lauded but whose faces are rarely seen. They have moderators to protect them, to be their knights, a nobility of active commenters and big name fans, a peasantry of regular readers, and vandals starting the occasional flame war just to watch the fields burn. Other villages are more commune-like, sharing out resources on forums or aggregate sites, providing wise women to be consulted, rabbis or priests to explain the world, makers and smiths to fashion magical objects. Groups of performers, acrobats and actors and singers of songs are traveling the roads once more, entertaining for a brief evening in a living room or a wheatfield, known by word of mouth and secret signal. Separate from official government, we create our own hierarchies, laws, and mores, as well as our own folklore and secret history. Even my own guilt about having failed as an academic is quite the crisis of filial piety--you see, my mother is a professor. I have not carried on the family trade. We dwell within a system so large and widespread, so disorganized and unconcerned for anyone but its most privileged and luxurious members, that our powerlessness, when we can summon up the courage to actually face it, is staggering. So we do not face it. We tell ourselves we are Achilles when we have much more in common with the cathedral-worker, laboring anonymously so that the next generation can see some incremental progress. We lack, of course, a Great Work to point to and say: my grandmother made that window; I worked upon the door. Though, I would submit that perhaps the Internet, as an object, as an aggregate entity, is the cathedral we build word by word and image by image, window by window and portal by portal, to stand taller for our children, if only by a little, than it does for us. For most of us are Lancelots, not Galahads. We may see the Grail of a good Classical life, but never touch it. That is for our sons, or their daughters, or further off. And if our villages are online, the real world becomes that dark wood on the edge of civilization, a place of danger and experience, of magic and blood, a place to make one’s name or find death by bear. And here, there be monsters.

It is a mistake to think of the expatriate as someone who abdicates, who withdraws and humbles himself, resigned to his miseries, his outcast state. On a closer look, he turns out to be ambitious, aggressive in his disappointments, his very acrimony qualified by his belligerence. The more we are dispossessed, the more intense our appetites and illusions become. I even discern some relation between misfortune and megalomania. The man who has lost everything preserves as a last resort the hope of glory, or of literary scandal. He consents to abandon everything, except his name. [ . . . ] Let us say a man writes a novel which makes him, overnight, a celebrity. In it he recounts his sufferings. His compatriots in exile envy him: they too have suffered, perhaps more. And the man without a country becomes—or aspires to become—a novelist. The consequence: an accumulation of confusions, an inflation of horrors, of frissons that date. One cannot keep renewing Hell, whose very characteristic is monotony, or the face of exile either. Nothing in literature exasperates a reader so much as The Terrible; in life, it too is tainted with the obvious to rouse our interest. But our author persists; for the time being he buries his novel in a drawer and awaits his hour. The illusion of surprise, of a renown which eludes his grasp but on which he reckons, sustains him; he lives on unreality. Such, however, is the power of this illusion that if, for instance, he works in some factory, it is with the notion of being freed from it one day or another by a fame as sudden as it is inconceivable. * Equally tragic is the case of the poet. Walled up in his own language, he writes for his friends—for ten, for twenty persons at the most. His longing to be read is no less imperious than that of the impoverished novelist. At least he has the advantage over the latter of being able to get his verses published in the little émigré reviews which appear at the cost of almost indecent sacrifices and renunciations. Let us say such a man becomes—transforms himself—into an editor of such a review; to keep his publication alive he risks hunger, abstains from women, buries himself in a windowless room, imposes privations which confound and appall. Tuberculosis and masturbation, that is his fate. No matter how scanty the number of émigrés, they form groups, not to protect their interests but to get up subscriptions, to bleed each other white in order to publish their regrets, their cries, their echoless appeals. One cannot conceive of a more heart rending form of the gratuitous. That they are as good poets as they are bad prose writers is to be accounted for readily enough. Consider the literary production of any "minor" nation which has not been so childish as to make up a past for itself: the abundance of poetry is its most striking characteristic. Prose requires, for its development, a certain rigor, a differentiated social status, and a tradition: it is deliberate, constructed; poetry wells up: it is direct or else totally fabricated; the prerogative of cave men or aesthetes, it flourishes only on the near or far side of civilization, never at the center. Whereas prose demands a premeditated genius and a crystallized language, poetry is perfectly compatible with a barbarous genius and a formless language. To create a literature is to create a prose.

When it first emerged, Twitter was widely derided as a frivolous distraction that was mostly good for telling your friends what you had for breakfast. Now it is being used to organize and share news about the Iranian political protests, to provide customer support for large corporations, to share interesting news items, and a thousand other applications that did not occur to the founders when they dreamed up the service in 2006. This is not just a case of cultural exaptation: people finding a new use for a tool designed to do something else. In Twitter's case, the users have been redesigning the tool itself. The convention of replying to another user with the @ symbol was spontaneously invented by the Twitter user base. Early Twitter users ported over a convention from the IRC messaging platform and began grouping a topic or event by the "hash-tag" as in "#30Rock" or "inauguration." The ability to search a live stream of tweets - which is likely to prove crucial to Twitter's ultimate business model, thanks to its advertising potential - was developed by another start-up altogether. Thanks to these innovations, following a live feed of tweets about an event - political debates or Lost episodes - has become a central part of the Twitter experience. But for the first year of Twitter's existence, that mode of interaction would have been technically impossible using Twitter. It's like inventing a toaster oven and then looking around a year later and discovering that all your customers have, on their own, figured out a way to turn it into a microwave.

Among the many symbols used to frighten and manipulate the populace of the democratic states, few have been more important than "terror" and "terrorism." These terms have generally been confined to the use of violence by individuals and marginal groups. Official violence, which is far more extensive in both scale and destructiveness, is placed in a different category altogether. This usage has nothing to do with justice, causal sequence, or numbers abused. Whatever the actual sequence of cause and effect, official violence is described as responsive or provoked ("retaliation," "protective reaction," etc.), not as the active and initiating source of abuse. Similarly, the massive long-term violence inherent in the oppressive social structures that U.S. power has supported or imposed is typically disregarded. The numbers tormented and killed by official violence-wholesale as opposed to retail terror-during recent decades have exceeded those of unofficial terrorists by a factor running into the thousands. But this is not "terror," [...] "security forces" only retaliate and engage in "police action." These terminological devices serve important functions. They help to justify the far more extensive violence of (friendly) state authorities by interpreting them as "reactive" and they implicitly sanction the suppression of information on the methods and scale of official violence by removing it from the category of "terrorism." [...] Thus the language is well-designed for apologetics for wholesale terror.

Hate can be a deeply stimulating emotion. The world becomes easier to understand and much less terrifying if you divide everything and everyone into friends and enemies, we and they, good and evil. The easiest way to unite a group isn't through love, because love is hard, It makes demands. Hate is simple. So the first thing that happens in a conflict is that we choose a side, because that's easier than trying to hold two thoughts in our heads at the same time. The second thing that happens is that we seek out facts that confirm what we want to believe - comforting facts, ones that permit life to go on as normal. The third is that we dehumanize our enemy. There are many ways of doing that, but none is easier than taking her name away from her. So when night comes and the truths spread, no one types "Maya" on their cell phone or computer in Beartown, they type "M." Or "the young woman." Or "the slut." No one talks about "the rape," they all talk about "the allegation." Or "the lie." It starts with "nothing happened," moves on to "and if anything did happen, it was voluntary," escalates to "and if it wasn't voluntary, she only has herself to blame; what did she think was going to happen if she got drunk and went into his room with him?" It starts with "she wanted it" and ends with "she deserved it." It doesn't take long to persuade each other to stop seeing a person as a person. And when enough people are quiet for long enough, a handful of voices can give the impression that everyone is screaming.

I have seen," he said, "the most beautiful scenes of my own country; I have visited the lakes of Lucerne and Uri, where the snowy mountains descend almost perpendicularly to the water, casting black and impenetrable shades, which would cause a gloomy and mournful appearance, were it not for the most verdant islands that relieve the eye by their gay appearance; I have seen this lake agitated by a tempest, when the wind tore up whirlwinds of water, and gave you an idea of what the waterspout must be on the great ocean; and the waves dash with fury the base of the mountain, where the priest and his mistress were overwhelmed by an avalanche, and where their dying voices are still said to be heard amid the pauses of the nightly wind; I have seen the mountains of La Valais, and the Pays de Vaud: but this country, Victor, pleases me more than all those wonders. The mountains of Switzerland are more majestic and strange; but there is a charm in the banks of this divine river, that I never before saw equalled. Look at that castle which overhangs yon precipice; and that also on the island, almost concealed amongst the foliage of those lovely trees; and now that group of labourers coming from among their vines; and that village half hid in the recess of the mountain. Oh, surely, the spirit that inhabits and guards this place has a soul more in harmony with man than those who pile the glacier, or retire to the inaccessible peaks of the mountains of our own country. "Clerval! beloved friend! even now it delights me to record your words, and to dwell on the praise of which you are so eminently deserving. He was a being formed in the "very poetry of nature." His wild and enthusiastic imagination was chastened by the sensibility of his heart.

Those on the far right I came to know felt two things. First, they felt the deep story was true. Second, they felt that liberals were saying it was not true, and that they themselves were not feeling the right feelings. Blacks and women who were beneficiaries of affirmative action, immigrants, refugees, and public employees were not really stealing their place in line, liberals said. So don't feel resentful. Obama's help to these groups was not really a betrayal, liberals said. The success of those who cut ahead was not really at the expense of white men and their wives. In other words, the far right felt that the deep story was their real story and that there was a false PC cover-up of that story. They felt scorned. "People think we're not good people if we don't fee sorry for blacks and immigrants and Syrian refugees," one man told me. "But I am a good person and I don't feel sorry for them." With the cover-up, as my new friends explained to me, came the need to manage the appearance of their real feelings and even, to some extent, the feelings themselves. They didn't have to do this with friends, neighbors, and family. But they realized that the rest of America did not agree. ("I know liberals want us to feel sorry for blacks. I know they think they are so idealistic and we aren't," one woman told me.) My friends on the right felt obliged to try to modify their feelings, and they didn't like having to do that; they felt under the watchful eye of the "PC police." In the realm of emotions, the right felt like they were being treated as the criminals, and the liberals had the guns.

Many things in this period have been hard to bear, or hard to take seriously. My own profession went into a protracted swoon during the Reagan-Bush-Thatcher decade, and shows scant sign of recovering a critical faculty—or indeed any faculty whatever, unless it is one of induced enthusiasm for a plausible consensus President. (We shall see whether it counts as progress for the same parrots to learn a new word.) And my own cohort, the left, shared in the general dispiriting move towards apolitical, atonal postmodernism. Regarding something magnificent, like the long-overdue and still endangered South African revolution (a jagged fit in the supposedly smooth pattern of axiomatic progress), one could see that Ariadne’s thread had a robust reddish tinge, and that potential citizens had not all deconstructed themselves into Xhosa, Zulu, Cape Coloured or ‘Eurocentric’; had in other words resisted the sectarian lesson that the masters of apartheid tried to teach them. Elsewhere, though, it seemed all at once as if competitive solipsism was the signifier of the ‘radical’; a stress on the salience not even of the individual, but of the trait, and from that atomization into the lump of the category. Surely one thing to be learned from the lapsed totalitarian system was the unwholesome relationship between the cult of the masses and the adoration of the supreme personality. Yet introspective voyaging seemed to coexist with dull group-think wherever one peered about among the formerly ‘committed’. Traditionally then, or tediously as some will think, I saw no reason to discard the Orwellian standard in considering modern literature. While a sort of etiolation, tricked out as playfulness, had its way among the non-judgemental, much good work was still done by those who weighed words as if they meant what they said. Some authors, indeed, stood by their works as if they had composed them in solitude and out of conviction. Of these, an encouraging number spoke for the ironic against the literal mind; for the generously interpreted interest of all against the renewal of what Orwell termed the ‘smelly little orthodoxies’—tribe and Faith, monotheist and polytheist, being most conspicuous among these new/old disfigurements. In the course of making a film about the decaffeinated hedonism of modern Los Angeles, I visited the house where Thomas Mann, in another time of torment, wrote Dr Faustus. My German friends were filling the streets of Munich and Berlin to combat the recrudescence of the same old shit as I read: This old, folkish layer survives in us all, and to speak as I really think, I do. not consider religion the most adequate means of keeping it under lock and key. For that, literature alone avails, humanistic science, the ideal of the free and beautiful human being. [italics mine] The path to this concept of enlightenment is not to be found in the pursuit of self-pity, or of self-love. Of course to be merely a political animal is to miss Mann’s point; while, as ever, to be an apolitical animal is to leave fellow-citizens at the mercy of Ideolo’. For the sake of argument, then, one must never let a euphemism or a false consolation pass uncontested. The truth seldom lies, but when it does lie it lies somewhere in between.

Higher purpose: I am here to serve. I am here to inspire. I am here to love. I am here to live my truth. Communion: I will appreciate someone who doesn’t know that I feel that way. I will overlook the tension and be friendly to someone who has ignored me. I will express at least one feeling that has made me feel guilty or embarrassed. Awareness: I will spend ten minutes observing instead of speaking. I will sit quietly by myself just to sense how my body feels. If someone irritates me, I will ask myself what I really feel beneath the anger—and I won’t stop paying attention until the anger is gone. Acceptance: I will spend five minutes thinking about the best qualities of someone I really dislike. I will read about a group that I consider totally intolerant and try to see the world as they do. I will look in the mirror and describe myself exactly as if I were the perfect mother or father I wish I had had (beginning with the sentence “How beautiful you are in my eyes”). Creativity: I will imagine five things I could do that my family would never expect—and then I will do at least one of them. I will outline a novel based on my life (every incident will be true, but no one would ever guess that I am the hero). I will invent something in my mind that the world desperately needs. Being: I will spend half an hour in a peaceful place doing nothing except feeling what it is like to exist. I will lie outstretched on the grass and feel the earth languidly revolving under me. I will take in three breaths and let them out as gently as possible. Efficiency: I will let at least two things out of my control and see what happens. I will gaze at a rose and reflect on whether I could make it open faster or more beautifully than it already does—then I will ask if my life has blossomed this efficiently. I will lie in a quiet place by the ocean, or with a tape of the sea, and breathe in its rhythms. Bonding: When I catch myself looking away from someone, I will remember to look into the person’s eyes. I will bestow a loving gaze on someone I have taken for granted. I will express sympathy to someone who needs it, preferably a stranger. Giving: I will buy lunch and give it to someone in need on the street (or I will go to a café and eat lunch with the person). I will compliment someone for a quality that I know the individual values in him- or herself. I will give my children as much of my undivided time today as they want. Immortality: I will read a scripture about the soul and the promise of life after death. I will write down five things I want my life to be remembered for. I will sit and silently experience the gap between breathing in and breathing out, feeling the eternal in the present moment.

Much of Chinese society still expected its women to hold themselves in a sedate manner, lower their eyelids in response to men's stares, and restrict their smile to a faint curve of the lips which did not expose their teeth. They were not meant to use hand gestures at all. If they contravened any of these canons of behavior they would be considered 'flirtatious." Under Mao, flirting with./bre/gners was an unspeakable crime. I was furious at the innuendo against me. It had been my Communist parents who had given me a liberal upbringing. They had regarded the restrictions on women as precisely the sort of thing a Communist revolution should put an end to. But now oppression of women joined hands with political repression, and served resentment and petty jealousy. One day, a Pakistani ship arrived. The Pakistani military attache came down from Peking. Long ordered us all to spring-clean the club from top to bottom, and laid on a banquet, for which he asked me to be his interpreter, which made some of the other students extremely envious. A few days later the Pakistanis gave a farewell dinner on their ship, and I was invited. The military attache had been to Sichuan, and they had prepared a special Sichuan dish for me. Long was delighted by the invitation, as was I. But despite a personal appeal from the captain and even a threat from Long to bar future students, my teachers said that no one was allowed on board a foreign ship. "Who would take the responsibility if someone sailed away on the ship?" they asked. I was told to say I was busy that evening. As far as I knew, I was turning down the only chance I would ever have of a trip out to sea, a foreign meal, a proper conversation in English, and an experience of the outside world. Even so, I could not silence the whispers. Ming asked pointedly, "Why do foreigners like her so much?" as though there was something suspicious in that. The report filed on me at the end of the trip said my behavior was 'politically dubious." In this lovely port, with its sunshine, sea breezes, and coconut trees, every occasion that should have been joyous was turned into misery. I had a good friend in the group who tried to cheer me up by putting my distress into perspective. Of course, what I encountered was no more than minor unpleasantness compared with what victims of jealousy suffered in the earlier years of the Cultural Revolution. But the thought that this was what my life at its best would be like depressed me even more. This friend was the son of a colleague of my father's. The other students from cities were also friendly to me. It was easy to distinguish them from the students of peasant backgrounds, who provided most of the student officials.

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.