Guide For The Perplexed Quotes

Truth does not become more true by virtue of the fact that the entire world agrees with it, nor less so even if the whole world disagrees with it.

We naturally like what we have been accustomed to, and are attracted towards it. [...] The same is the case with those opinions of man to which he has been accustomed from his youth; he likes them, defends them, and shuns the opposite views.

Your purpose...should always be to know...the whole that was intended to be known.

The risk of a wrong decision is preferable to the terror of indecision.

The art of living is always to make a good thing out of a bad thing.

The person who wishes to attain human perfection should study logic first, next mathematics, then physics, and, lastly, metaphysics.

Our ordinary mind always tried to persuade us that we are nothing but acorns and that our greatest happiness will be to become bigger, fatter, shinier acorns; but this is of interest only to pigs. Our faith gives us knowledge of something better: that we can become oak trees.

Everything can be seen directly except the eye through which we see.

the notion of civilisation as a thin layer of ice resting upon a deep ocean of darkness and chaos,

An artist is a creature driven by demons. He doesn’t know why they choose him and he’s usually too busy to wonder why.” William Faulkner

The generosity of the Earth allows us to feed all mankind; we know enough about ecology to keep the Earth a healthy place; there is enough room on the Earth, and there are enough materials, so that everybody can have adequate shelter; we are quite competent enough to produce sufficient supplies of necessities so that no one need live in misery.

there are ways to be dishonest that fall short of actual lying.

Some people complain that they will not live forever, but cannot think of things to do on a wet Sunday afternoon.

People say: 'Let the facts speak for themselves'; they forget that the speech of facts is real only if it is heard and understood.

By reading, a man already having some wisdom can gain far more; but it is equally true that reading can make a man already inclined toward foolishness far, far more foolish.

If God were corporeal, He would consist of atoms, and would not be one; or He would be comparable to other beings: but a comparison implies the existence of similar and of dissimilar elements, and God would thus not be one. A corporeal God would be finite, and an external power would be required to define those limits.

To say that life is nothing but a property of certain peculiar combinations of atoms is like saying that Shakespeare's Hamlet is nothing but a property of a peculiar combination of letters.

There’s a famous and often-told story about the great economist John Maynard Keynes: once, when accused of having flip-flopped on some policy issue, Keynes acerbically replied, “When the facts change, sir, I change my mind. What do you do?

In ancient Greek the word “chaos” means “gaping void” or “yawning emptiness.” The most effective response to the chaos in our lives is the creation of new forms of literature, music, poetry, art and cinema.

A physicist, an engineer and a psychologist are called in as consultants to a dairy farm whose production has been below par. Each is given time to inspect the details of the operation before making a report. The first to be called is the engineer, who states: "The size of the stalls for the cattle should be decreased. Efficiency could be improved if the cows were more closely packed, with a net allotment of 275 cubic feet per cow. Also, the diameter of the milking tubes should be increased by 4 percent to allow for a greater average flow rate during the milking periods." The next to report is the psychologist, who proposes: "The inside of the barn should be painted green. This is a more mellow color than brown and should help induce greater milk flow. Also, more trees should be planted in the fields to add diversity to the scenery for the cattle during grazing, to reduce boredom." Finally, the physicist is called upon. He asks for a blackboard and then draws a circle. He begins: "Assume the cow is a sphere....

Television creates loneliness. This is why sitcoms have added laughter tracks which try to cheat you out of your solitude. Television is a reflection of the world in which we live, designed to appeal to the lowest common denominator. It kills spontaneous imagination and destroys our ability to entertain ourselves, painfully erasing our patience and sensitivity to significant detail.

Today I look at Munich and see a city empty of all significance, invaded by Prussians and stripped of its Bavarian spirit.

The definition of a thing includes its efficient cause; and since God is the Primal Cause, He cannot be defined, or described by a partial definition. A quality, whether psychical, physical, emotional, or quantitative, is always regarded as something distinct from its substratum;

It is therefore scientifically correct to say that 'natural selection has been proved to be an agent of evolutionary change' - we can, in fact, prove it by doing. But it is totally illegitimate to claim that the discovery of this mechanism - natural selection - proves that the cause of evolution 'was automatic with no room for divine guidance or design'.

the laws remain undisturbed (ch. xxvii.). Apparent exceptions, the miracles, originate in these laws, although man is unable to perceive the causal relation.

Robinson’s analysis. People invested in not knowing, not thinking about, certain things in order to have “the pleasure of sharing an attitude one knows is socially approved” will be ecstatic when their instinct for consensus is gratified—and wrathful when it is thwarted.

During the Second World War, Goebbels gave an order to all cameramen at the front: “The German soldier always attacks from left to right.” That was it, no further explanation. Sure enough, if you look at old newsreels, the Germans always advance from the left to the right of the screen.

WHEN reading my present treatise, bear in mind that by "faith" we do not understand merely that which is uttered with the lips, but also that which is apprehended by the soul, the conviction that the object [of belief] is exactly as it is apprehended. If, as regards real or supposed truths, you content yourself with giving utterance to them in words, without apprehending them or believing in them, especially if you do not seek real truth, you have a very easy task as, in fact, you will find many ignorant people professing articles of faith without connecting any idea with them.

The passage, “And He rested on the seventh day” (Exod. xx. 11) is interpreted as follows: On the seventh Day the forces and laws were complete, which during the previous six days were in the state of being established for the preservation of the Universe. They were not to be increased or modified.

Why aren't you at your booth?" "She ran out of bats' testicles and hares' anuses," I piped up. "Is it anuses or ani?" Roxy asked in an aside, looking perplexed. "You say octopi, don't you? Shouldn't more than one hare's anus be ani?

Five Truths About Your Inner Voice: 1. It is here, always available, wherever you are, however you feel, whatever you have done. 2. It is solely on your side. 3. It knows what's absolutely right for you. 4. It is your friend, your ally, your guide, your ultimate supporter. 5. It is always with you and for you. Whenever you're feeling perplexed, uneasy, anxious, mad, frustrated, sick, or any other other way you don't want to feel, ask your Inner Voice. Listen.

Every day we make our way through a moral forest, along pathways ever branching. Often we get lost. When the array of paths before us is so perplexing that we can't make a choice, or won't, we can hope that we will be given a sign to guide us. A reliance on sighs, however, can lead to the evasion of all moral obligations, and thus earn a terrible judgment.

Faith is not in conflict with reason, nor is it a substitute for reason. Faith chooses the grade of significance or Level of Being at which the search for knowledge and understanding is to aim. There is reasonable faith and there is unreasonable faith. To look for meaning and purpose at the level of inanimate matter would be as unreasonable an act of faith as an attempt to “explain” the masterpieces of human genius as nothing but the outcome of economic interests or sexual frustration.

It is perplexing to wonder why we ever leave the here and now. Here and now are the only place and time when one ever enjoys himself or accomplishes anything. Most of our suffering takes place when we allow our minds to imagine the future or mull over the past. Nonetheless, few people are ever satisfied with what is before them at the moment. Our desire that things be different from what they are pulls our minds into an unreal world, and consequently we are less able to appreciate what the present has to offer. Our minds leave the reality of the present only when we prefer the unreality of the past or future.

It’s possible to learn to play an instrument as an adult, but the intuitive qualities needed won’t be there; the body needs to be conditioned from an early age. The same could be never said for filmmaking. A musician is made in childhood, but a filmmaker any time.

The ideas in each—from profit-sharing with employees to new approaches to job training, from reform of the financial system to promote long-term time horizons on investment to more progressive taxes and large-scale infrastructure investment—would help create a more just economy.

Si vas a hacer trampa, hazla con todas tus fuerzas

I only mean that people find what they wish to find, and remember what they wish to remember, regardless of the evidence presented to them," Margaret said.

Eliot’s conclusion—“when we do not know, or when we do not know enough, we tend always to substitute emotions for thoughts.”*

Reactions to Even Dwarfs Started Small seem to depend on people’s feelings about their inner dwarf.

When we appear to be “more a loser than a victor” on the Path it is easy to lose sight of the fact that we are growing spiritually.

sphere. ‘You can only find truth with logic,’ as Chesterton said, ‘if you have already found truth without it.

Yet we keep returning to reason precisely because it occupies the middle place; it is the revisited point on the swing of the pendulum between scepticism and enthusiasm.

Unlike most people, I didn’t have the privilege to choose my profession. I didn’t even ask myself whether I could do it, I just pushed on with things.

Philosophy only seems to offer endless dispute, with no cakes and ale.

He rejected the modern world and all its values as the absolute antithesis of Tradition, and spent the last decades of his life as a Sufi recluse in Egypt.

Who said anything about watching films? I tell the Rogues to read, read, read, read, read. Those who read own the world; those who immerse themselves in the Internet or watch too much television lose it. If you don’t read, you will never be a filmmaker. Our civilisation is suffering profound wounds because of the wholesale abandonment of reading by contemporary society.

Truth threatens peace. Those who think they possess it tend to turn into victimizers of the rest, like all the other bullies convinced of the superiority of their own race or class or caste or blood or wisdom.

According to his opinion, man should only believe what he can grasp with his intellectual faculties, or perceive by his senses, or what he can accept on trustworthy authority. Beyond this nothing should be believed.

Men like the opinions to which they have been accustomed from their youth; they defend them, and shun contrary views: and this is one of the things that prevents men from finding truth, for they cling to the opinions of habit.

When the children of Israel left Egypt, they were guided by the pillar of cloud by day, and the pillar of fire by night. For them, this did not seem to be a problem. For me, it was an enormous problem. The pillar of cloud was a fog, perplexing and impossible. I didn't understand the ground rules. The daily world was a world of Strange Notions, without form, and therefore void. I comforted myself as best I could by always rearranging their version of the facts

When it comes to the kind of filmmaking I do, the free market is a harsher but more vibrant structure to function within. It’s where the real battle is fought. If you can leave the respirator and submit yourself to the roughness of the market, you should.

Although not a factual necessity, madness is a formal possibility constitutive of the human mind: it is something whose threat has to be overcome if we are to emerge as “normal” subjects, which means that “normality” can only arise as the overcoming of this threat.

We will be blamed for having not thrown hand grenades into television stations and laying waste to their institutionalised cowardice, for not taking up arms and occupying such debased places which venerate that single, pernicious god: the Einschaltquote, the ratings.

Even back in 1968, the first time I was at the Berlin Film Festival with one of my films, I found it ossified and suffocating. I felt the festival should be opened up to everyone and screen work in other cinemas around the city, so I took the initiative, got hold of some prints by young filmmakers and rented a cinema for a few days in Neukölln, a working-class suburb of Berlin, which at the time was populated largely by immigrants and students. The free screenings at this parallel venue were a big success and generated intense discussions between audiences and filmmakers, which were exciting to witness. The whole thing was my rebellious moment against the Establishment, which I saw as being unnecessarily exclusive. I told the festival organisers they needed to have more free screenings and open the festival up to the wider public, which shortly afterwards they did.

Alexander Aphrodisius said that there are three causes which prevent men from discovering the exact truth: first, arrogance and vainglory; secondly, the subtlety, depth, and difficulty of any subject which is being examined; thirdly, ignorance and want of capacity to comprehend what might be comprehended.

Human beings are vulnerable to illness because they are born in a fallen state, for which Paracelsus had invented the term cagastrum, and therefore the attainment of health ultimately implies spiritual as well as bodily regeneration towards a state of purification. Healing means ultimately reversing the Fall.

These were all composed in a language known as Old Avestan, which is similar in syntax, meter, and vocabulary to the Old Indic of the Rig Veda, an early Hindu text. The Ahuna Vairya is still recited as one of the daily prayers of Zoroastrians today, in a language that is thought to be over three millennia old.

I was beginning to learn what all good pros and students of tennis must learn: that images are better than words, showing better than telling, too much instruction worse than none, and that trying often produces negative results. One question perplexed me: What’s wrong with trying? What does it mean to try too hard? PLAYING

According to Maimonides, the moral faculty would, in fact, not have been required, if man had remained a purely rational being. It is only through the senses that “the knowledge of good and evil” has become indispensable. The narrative of Adam’s fall is, according to Maimonides, an allegory representing the relation which exists between sensation, moral faculty, and intellect.

here departs from his master, and holds that the spheres and the intellects had a beginning, and were brought into existence by the will of the Creator. He does not attempt to give a positive proof of his doctrine; all he contends is that the theory of the creatio ex nihilo is, from a philosophical point of view, not inferior to the doctrine which asserts the eternity of the universe, and that he can refute all objections advanced against his theory (ch. xiii.-xxviii.).

Micah Goodman, a popular teacher on the Israeli scene and one of its young public intellectuals, wrote his first three books on Maimonides’s Guide to the Perplexed, Rabbi Yehudah Halevi’s medieval classic, The Kuzari, and the biblical book of Deuteronomy—hardly subjects one would expect to attract mass attention. Yet all three of Goodman’s books hit the Israeli bestseller list. Israelis were buying, reading, and thinking about books on subjects their grandparents had tried to evict from the Israeli conversation

Maimonides was a zealous disciple of Aristotle, although the theory of the Kalām might seem to have been more congenial to Jewish thought and belief. The Kalām upheld the theory of God’s Existence, Incorporeality, and Unity, together with the creatio ex nihilo. Maimonides nevertheless opposed the Kalām, and, anticipating the question, why preference should be given to the system of Aristotle, which included the theory of the Eternity of the Universe, a theory contrary to the fundamental teaching of the Scriptures, he exposed the weakness of the Kalām and its fallacies.

Iranian Zoroastrian immigrants who seek asylum in India under the aegis of the BPP must produce an identity card issued by a local anjuman (Zoroastrian council) within Iran; they must possess a sudreh and kusti (the sacred shirt and cord of the initiate), and be able to recite in Avestan the two cardinal prayers of the Ahuna Vairya and the Ashem Vohu.4 It is through demonstrating such practical knowledge of daily aspects of the faith that the applicants are recognized as having been initiated into and professing the religion. They then become eligible to receive the support of the Parsi community.

Here’s what you do,” suggested Tansy Wagwheel, whom this job in just a few short weeks would drive screaming down Fifteenth Street and on into the embrace of the Denver County public-school system, “It’s in this wonderful book I keep close to me all the time, A Modern Christian’s Guide to Moral Perplexities. Right here, on page eighty-six, is your answer. Do you have your pencil? Good, write this down—‘Dynamite Them All, and Let Jesus Sort Them Out.’” “Uh . . .” “Yes, I know. . . .” The dreamy look on her face could not possibly be for Lew. “Does it do horse races?” Lew asked after a while. “Mr. Basnight, you card.

This book is devoted to shaking up our everyday assumptions about the world we live in. Some facts are so important and so counterintuitive (matter is mostly made up of empty space; the earth is a spinning sphere in one of billions of solar systems in our galaxy; microscopic organisms cause disease; and so on) that we need to recall them again and again, until they finally permeate our culture and become the foundation for new thinking. The fundamental mysteriousness of consciousness, a subject deeply perplexing to philosophers and scientists alike, holds a special place among such facts. My goal in writing this book is to pass along the exhilaration that comes from discovering just how surprising consciousness is.

It is in the context of this mid-Sasanian era edict reported by Elishe that the myth of Zurvan as hypostatized “Time” is outlined. Another fifth century CE Armenian, Eznik of Kølb, narrates the myth in more details and with some variations. It describes Zurvan as progenitor of both Ahura Mazda and Angra Mainyu. This myth of a common progenitor seems to have been one way that Zoroastrians in the Sasanian period understood the separate origins and natures of good and evil. Although in this schema Zurvan is the source of both, he is not a creator god—that role belongs to Ahura Mazda. The Zurvanite “twinning” of Ahura Mazda and Angra Mainyu as “brothers” from a common origin is rejected as a false teaching in the Middle Persian Denkard.

The perplexed man cried out within the clergyman, and pressed for some acknowledgment from God of the being he had made. But—was it strange to tell? or if strange, was it not the most natural result nevertheless?—almost the same moment he began to pray in this truer fashion, the doubt rushed up in him like a torrent-spring from the fountains of the great deep—Was there—could there be a God at all? a real being who might actually hear his prayer? In this crowd of houses and shops and churches, amidst buying and selling, and ploughing and praising and backbiting, this endless pursuit of ends and of means to ends, while yet even the wind that blew where it listed blew under laws most fixed, and the courses of the stars were known to a hair's-breadth, —was there—could there be a silent invisible God working his own will in it all? Was there a driver to that chariot whose multitudinous horses seemed tearing away from the pole in all directions? and was he indeed, although invisible and inaudible, guiding that chariot, sure as the flight of a comet, straight to its goal? Or was there a soul to that machine whose myriad wheels went grinding on and on, grinding the stars into dust, matter into man, and man into nothingness? Was there—could there be a living heart to the universe that did positively hear him—poor, misplaced, dishonest, ignorant Thomas Wingfold, who had presumed to undertake a work he neither could perform nor had the courage to forsake, when out of the misery of the grimy little cellar of his consciousness he cried aloud for light and something to make a man of him? For now that Thomas had begun to doubt like an honest being, every ugly thing within him began to show itself to his awakened probity.

The inscape is an autohypnotic internal landscape populated by the patient's alters (Young, 1994). The alters typically have distinct bodies in the inscape, with inter-alter consensus as to what each one looks like. Some DID patients have reported having access to such inscapes (presumably through autohypnosis) prior to any treatment. If a dissociative patient seems to have no inscape, guided hypnosis or guided imagery may provide one, for example, as developed by George Fraser (1991) in his Dissociative Table Technique. But in my experience even this therapist initiative typically arrives in a space connecting to a seemingly "ready-made" extended inscape, simple or elaborate, whose "inhabitants" (alters) claim that it preexisted the hypnotic intervention. The space and extended inscape will also have idiosyncratic features, perplexing to the patient and therapist, which later (even years later) prove to have dynamic significance.

The man in this stage of consciousness thinks of his "I" as a mental thing, having a lower companion, the body. He feels that he has advanced, but yet his "I" does not give him the answer to the riddles and questions that perplex him. And he becomes most unhappy. Such men often develop into Pessimists, and consider the whole of life as utterly evil and disappointing—a curse rather than a blessing. Pessimism belongs to this plane, for neither the Physical Plane man or the Spiritual Plane man have this curse of Pessimism. The former man has no such disquieting thoughts, for he is almost entirely absorbed in gratifying his animal nature, while the latter man recognizes his mind as an instrument of himself, rather than as himself, and knows it to be imperfect in its present stage of growth. He knows that he has in himself the key to all knowledge—locked up in the Ego—and which the trained mind, cultivated, developed and guided by the awakened Will, may grasp as it unfolds.

New Year’s Day It is on account of Your mercy alone, O Lord, that I am not consumed, because Your compassions never fail. They are new every morning; great is Your faithfulness. Abide with me, O God, throughout the coming year. Be my guide in all my perplexities, my strength in my weakness, my ever-ready help in all my troubles. Forgive me all my sins. O Sabaoth Lord, look down from heaven and in grace behold and visit Your holy Church, which You have chosen for Your own. Preserve for us Your saving Word and Sacraments, that Your vine may send out its boughs from sea to sea and its branches to the uttermost parts of the earth. Look graciously upon our nation and all the nations of the world, and bless them with peace. Grant to all that are in authority wisdom and courage to rule in such a way that we may lead a quiet and peaceful life in all godliness and honesty. To You, almighty Creator and gracious God, I commit this nation, my church, my family and loved ones, and myself. Abide with me. With Your grace and mercy preserve me whole—soul and body—blameless to the coming of my Lord Jesus Christ. Amen. (76)

These beauteous forms, Through a long absence, have not been to me As is a landscape to a blind man's eye: But oft, in lonely rooms, and 'mid the din Of towns and cities, I have owed to them, In hours of weariness, sensations sweet, Felt in the blood, and felt along the heart; And passing even into my purer mind With tranquil restoration:—feelings too Of unremembered pleasure: such, perhaps, As have no slight or trivial influence On that best portion of a good man's life, His little, nameless, unremembered, acts Of kindness and of love. Nor less, I trust, To them I may have owed another gift, Of aspect more sublime; that blessed mood, In which the burthen of the mystery, In which the heavy and the weary weight Of all this unintelligible world, Is lightened:—that serene and blessed mood, In which the affections gently lead us on,— Until, the breath of this corporeal frame And even the motion of our human blood Almost suspended, we are laid asleep In body, and become a living soul: While with an eye made quiet by the power Of harmony, and the deep power of joy, We see into the life of things. If this Be but a vain belief, yet, oh! how oft— In darkness and amid the many shapes Of joyless daylight; when the fretful stir Unprofitable, and the fever of the world, Have hung upon the beatings of my heart— How oft, in spirit, have I turned to thee, O sylvan Wye! thou wanderer thro' the woods, How often has my spirit turned to thee! And now, with gleams of half-extinguished thought, With many recognitions dim and faint, And somewhat of a sad perplexity, The picture of the mind revives again: While here I stand, not only with the sense Of present pleasure, but with pleasing thoughts That in this moment there is life and food For future years. And so I dare to hope, Though changed, no doubt, from what I was when first I came among these hills; when like a roe I bounded o'er the mountains, by the sides Of the deep rivers, and the lonely streams, Wherever nature led: more like a man Flying from something that he dreads, than one Who sought the thing he loved. For nature then (The coarser pleasures of my boyish days And their glad animal movements all gone by) To me was all in all.—I cannot paint What then I was. The sounding cataract Haunted me like a passion: the tall rock, The mountain, and the deep and gloomy wood, Their colours and their forms, were then to me An appetite; a feeling and a love, That had no need of a remoter charm, By thought supplied, not any interest Unborrowed from the eye.—That time is past, And all its aching joys are now no more, And all its dizzy raptures. Not for this Faint I, nor mourn nor murmur; other gifts Have followed; for such loss, I would believe, Abundant recompense. For I have learned To look on nature, not as in the hour Of thoughtless youth; but hearing oftentimes The still sad music of humanity, Nor harsh nor grating, though of ample power To chasten and subdue. And I have felt A presence that disturbs me with the joy Of elevated thoughts; a sense sublime Of something far more deeply interfused, Whose dwelling is the light of setting suns, And the round ocean and the living air, And the blue sky, and in the mind of man: A motion and a spirit, that impels All thinking things, all objects of all thought, And rolls through all things. Therefore am I still A lover of the meadows and the woods And mountains; and of all that we behold From this green earth; of all the mighty world Of eye, and ear,—both what they half create, And what perceive; well pleased to recognise In nature and the language of the sense The anchor of my purest thoughts, the nurse, The guide, the guardian of my heart, and soul Of all my moral being.

Page 25: …Maimonides was also an anti-Black racist. Towards the end of the [Guide to the Perplexed], in a crucial chapter (book III, chapter 51) he discusses how various sections of humanity can attain the supreme religious value, the true worship of God. Among those who are incapable of even approaching this are: "Some of the Turks [i.e., the Mongol race] and the nomads in the North, and the Blacks and the nomads in the South, and those who resemble them in our climates. And their nature is like the nature of mute animals, and according to my opinion they are not on the level of human beings, and their level among existing things is below that of a man and above that of a monkey, because they have the image and the resemblance of a man more than a monkey does." Now, what does one do with such a passage in a most important and necessary work of Judaism? Face the truth and its consequences? God forbid! Admit (as so many Christian scholars, for example, have done in similar circumstances) that a very important Jewish authority held also rabid anti-Black views, and by this admission make an attempt at self-education in real humanity? Perish the thought. I can almost imagine Jewish scholars in the USA consulting among themselves, ‘What is to be done?’ – for the book had to be translated, due to the decline in the knowledge of Hebrew among American Jews. Whether by consultation or by individual inspiration, a happy ‘solution’ was found: in the popular American translation of the Guide by one Friedlander, first published as far back as 1925 and since then reprinted in many editions, including several in paperback, the Hebrew word Kushim, which means Blacks, was simply transliterated and appears as ‘Kushites’, a word which means nothing to those who have no knowledge of Hebrew, or to whom an obliging rabbi will not give an oral explanation. During all these years, not a word has been said to point out the initial deception or the social facts underlying its continuation – and this throughout the excitement of Martin Luther King’s campaigns, which were supported by so many rabbis, not to mention other Jewish figures, some of whom must have been aware of the anti-Black racist attitude which forms part of their Jewish heritage. Surely one is driven to the hypothesis that quite a few of Martin Luther King’s rabbinical supporters were either anti-Black racists who supported him for tactical reasons of ‘Jewish interest’ (wishing to win Black support for American Jewry and for Israel’s policies) or were accomplished hypocrites, to the point of schizophrenia, capable of passing very rapidly from a hidden enjoyment of rabid racism to a proclaimed attachment to an anti-racist struggle – and back – and back again.

There was only one thing in the room that was different. For a moment or so he couldn't see what the one thing that was different was, because it too was covered in a film of disgusting dust. Then his eyes caught it and stopped. It was next to a battered old television on which it was only possible to watch Open University Study Courses, because if it tried to show anything more exciting it would break down. It was a box. Arthur pushed himself up on his elbows and peered at it. It was a grey box, with a kind of dull lustre to it. It was a cubic grey box, just over a foot on a side. It was tied with a single grey ribbon, knotted into a neat bow on the top. He got up, walked over and touched it in surprise. Whatever it was was clearly gift-wrapped, neatly and beautifully, and was waiting for him to open it. Cautiously, he picked it up and carried it back to the bed. He brushed the dust off the top and loosened the ribbon. The top of the box was a lid, with a flap tucked into the body of the box. He untucked it and looked into the box. In it was a glass globe, nestling in fine grey tissue paper. He drew it out, carefully. It wasn't a proper globe because it was open at the bottom, or, as Arthur realized turning it over, at the top, with a thick rim. It was a bowl. A fish bowl. It was made of the most wonderful glass perfectly transparent, yet with an extraordinary silver-grey quality as if crystal and slate had gone into its making. Arthur slowly turned it over and over in his hands. It was one of the most beautiful objects he had ever seen, but he was entirely perplexed by it. He looked into the box, but other than the tissue paper there was nothing. On the outside of the box there was nothing. He turned the bowl round again. It was wonderful. It was exquisite. But it was a fish bowl. He tapped it with his thumbnail and it rang with a deep and glorious chime which was sustained for longer than seemed possible, and when at last it faded seemed not to die away but to drift off into other worlds, as into a deep sea dream. Entranced, Arthur turned it round yet again, and this time the light from the dusty little bedside lamp caught it at a different angle and glittered on some fine abrasions on the fish bowl's surface. He held it up, adjusting the angle to the light, and suddenly saw clearly the finely engraved shapes of words shadowed on the glass. "So Long," they said, "and Thanks ..." And that was all. He blinked, and understood nothing. For fully five more minutes he turned the object round and around, held it to the light at different angles, tapped it for its mesmerizing chime and pondered on the meaning of the shadowy letters but could find none. Finally he stood up, filled the bowl with water from the tap and put it back on the table next to the television. He shook the little Babel fish from his ear and dropped it, wriggling, into the bowl. He wouldn't be needing it any more, except for watching foreign movies

These beauteous forms, Through a long absence, have not been to me As is a landscape to a blind man's eye: But oft, in lonely rooms, and 'mid the din Of towns and cities, I have owed to them In hours of weariness, sensations sweet, Felt in the blood, and felt along the heart; And passing even into my purer mind, With tranquil restoration:—feelings too Of unremembered pleasure: such, perhaps, As have no slight or trivial influence On that best portion of a good man's life, His little, nameless, unremembered, acts Of kindness and of love. Nor less, I trust, To them I may have owed another gift, Of aspect more sublime; that blessed mood, In which the burthen of the mystery, In which the heavy and the weary weight Of all this unintelligible world, Is lightened:—that serene and blessed mood, In which the affections gently lead us on,— Until, the breath of this corporeal frame And even the motion of our human blood Almost suspended, we are laid asleep In body, and become a living soul: While with an eye made quiet by the power Of harmony, and the deep power of joy, We see into the life of things. If this Be but a vain belief, yet, oh! how oft— In darkness and amid the many shapes Of joyless daylight; when the fretful stir Unprofitable, and the fever of the world, Have hung upon the beatings of my heart— How oft, in spirit, have I turned to thee, O sylvan Wye! thou wanderer thro' the woods, How often has my spirit turned to thee! And now, with gleams of half-extinguished thought, With many recognitions dim and faint, And somewhat of a sad perplexity, The picture of the mind revives again: While here I stand, not only with the sense Of present pleasure, but with pleasing thoughts That in this moment there is life and food For future years. And so I dare to hope, Though changed, no doubt, from what I was when first I came among these hills; when like a roe I bounded o'er the mountains, by the sides Of the deep rivers, and the lonely streams, Wherever nature led: more like a man Flying from something that he dreads, than one Who sought the thing he loved. For nature then (The coarser pleasures of my boyish days, And their glad animal movements all gone by) To me was all in all.—I cannot paint What then I was. The sounding cataract Haunted me like a passion: the tall rock, The mountain, and the deep and gloomy wood, Their colours and their forms, were then to me An appetite; a feeling and a love, That had no need of a remoter charm, By thought supplied, nor any interest Unborrowed from the eye.—That time is past, And all its aching joys are now no more, And all its dizzy raptures. Not for this Faint I, nor mourn nor murmur, other gifts Have followed; for such loss, I would believe, Abundant recompence. For I have learned To look on nature, not as in the hour Of thoughtless youth; but hearing oftentimes The still, sad music of humanity, Nor harsh nor grating, though of ample power To chasten and subdue. And I have felt A presence that disturbs me with the joy Of elevated thoughts; a sense sublime Of something far more deeply interfused, Whose dwelling is the light of setting suns, And the round ocean and the living air, And the blue sky, and in the mind of man; A motion and a spirit, that impels All thinking things, all objects of all thought, And rolls through all things. Therefore am I still A lover of the meadows and the woods, And mountains; and of all that we behold From this green earth; of all the mighty world Of eye, and ear,—both what they half create, And what perceive; well pleased to recognise In nature and the language of the sense, The anchor of my purest thoughts, the nurse, The guide, the guardian of my heart, and soul Of all my moral being.

I wanted to apologize.” His gaze lifted from her bosom. He remembered those breasts in his hands. “For what?” “For deceiving you as I did. I misunderstood the nature of our relationship and behaved like a spoiled little girl. It was a terrible mistake and I hope you can find it in your heart to forgive me.” A terrible mistake? A mistake to be sure, but terrible? “There is nothing to forgive,” he replied with a tight smile. “We were both at fault.” “Yes,” she agreed with a smile of her own. “You are right. Can we be friends again?” “We never stopped.” At least that much was true. He might have played the fool, might have taken advantage of her, but he never ceased caring for her. He never would. Rose practically sighed in relief. Grey had to struggle to keep his eyes on her face. “Good. I’m so glad you feel that way. Because I do so want your approval when I find the man I’m going to marry.” Grey’s lips seized, stuck in a parody of good humor. “The choice is ultimately yours, Rose.” She waved a gloved hand. “Oh, I know that, but your opinion meant so much to Papa, and since he isn’t here to guide me, I would be so honored if you would accept that burden as well as the others you’ve so obligingly undertaken.” Help her pick a husband? Was this some kind of cruel joke? What next, did she want his blessing? She took both of his hands in hers. “I know this is rather premature, but next to Papa you have been the most important man in my life. I wonder…” She bit her top lip. “If you would consider acting in Papa’s stead and giving me away when the time comes?” He’d sling her over his shoulder and run her all the way to Gretna Green if it meant putting an end to this torture! “I would be honored.” He made the promise because he knew whomever she married wouldn’t allow him to keep it. No man in his right mind would want Grey at his wedding, let along handling his bride. Was it relief or consternation that lit her lovely face? “Oh, good. I was afraid perhaps you wouldn’t, given your fear of going out into society.” Grey scowled. Fear? Back to being a coward again was he? “Whatever gave you that notion?” She looked genuinely perplexed. “Well, the other day Kellan told me how awful your reputation had become before your attack. I assumed your shame over that to be why you avoid going out into public now.” “You assume wrong.” He'd never spoken to her with such a cold tone in all the years he'd known her. "I had no idea your opinion of me had sunk so low. And as one who has also been bandied about by gossips I would think you would know better than to believe everything you hear, no matter how much you might like the source." Now she appeared hurt. Doe-like eyes widened. "My opinion of you is as high as it ever was! I'm simply trying to say that I understand why you choose to hide-" "You think I'm hiding?" A vein in his temple throbbed. Innocent confusion met his gaze. "Aren't you?" "I avoid society because I despise it," he informed her tightly. "I would have thought you'd know that about me after all these years." She smiled sweetly. "I think my recent behavior has proven that I don't know you that well at all. After all, I obviously did not achieve my goal in seducing you, did I?" Christ Almighty. The girl knew how to turn his world arse over appetite. "There's no shame in being embarrassed, Grey. I know you regret the past, and I understand how difficult it would be for you to reenter society with that regret handing over you head." "Rose, I am not embarrassed, and I am not hiding. I shun society because I despise it. I hate the false kindness and the rules and the hypocrisy of it. Do you understand what I am saying? It is because of society that I have this." He pointed at the side of his face where the ragged scar ran.

I’m first up, love,” Arion says as he starts invading my space again. “I thought the only thing holding you back was your fear. Clearly the fear is absent if you’re willing to turn yourself over to the very darkest part of me. It’s amazing you’re in one piece, so clearly you played submissive very well, Violet. It’s because you were ready for me to save you and overcame your fear of me. Now we can be together.” When I say nothing and simply stare at him like he’s forever losing his mind more and more when we speak, he frowns like he’s genuinely perplexed. “Arion, no matter what you did, I couldn’t have endured another second of those cries. And you were at Abby’s mercy while in that state. You ripped my throat out and told me to put on some healing potion so you could sit down and watch the fight.” Apparently, I guess right, because his pupils widen marginally. “I held your hand when you finished,” he says like he’s defending himself. “So you could watch the fight.” “Vance was focused. It’s been ages since he focused. Thing of beauty while it happens,” he says as if that’s important information. I gesture between us. “That’s sort of the problem. I feel like the conduit for your feelings for them because you have heterosexual body parts with a homosexual mentality. I’m not sure I’m okay with simply being a conduit,” I carefully explain, causing his eyes to widen a little more, as several muffled sounds of amusement spring from somewhere else in the room. “I’m sorry, love, but you’ve really lost me,” Arion says very seriously, brow crinkling. “You want this to be a thing between you and me, even though Idun is returning, because you want them back. It looks like you’re getting that without me, so we can be friends,” I suggest, completely rambling. I don’t think I’m explaining this very well, since they’re all muffling laughter down the hall. Even Vance makes a choked sound of amusement. Or they’re just really immature about these things… That’s definitely possible. Arion scrubs a hand over his face, as someone struggles to cover a surprise laugh with a cough. “I’m so sorry. I shouldn’t be having this conversation right now. It’s inappropriate to do with an audience,” I babble. “But you’re really intense. And I’ve just survived an apocalyptic wolf storm with your mostly naked beta, whose threads are still in my bra because one set of clothes ended up being enough.” The look of frustrated confusion on his face doubles. “I could use a small break before we discuss curses, some really confusing relationship statuses, and the somewhat terrifying woman you’ve all loved rising very soon. And those wolves stole my oranges, so I need to go back and get all of them.” “I’ve already returned them to your cellar,” Emit says from somewhere behind Arion. “Then I need to go start using them while they’re useable,” I say as I quickly disentangle myself from Arion and attempt to escape. “I’ll return the shirt.” “Keep it,” he says quietly from behind me, as I finally take in the other three all standing somewhat close together, smirking at me. “I’ll drive you home,” Damien says with a slow grin. “I’m not talking to you, and if you’re a smart man, you’ll figure out why,” I state firmly. “Only when you figure it out will we discuss it.” “I’ll take you—” “I don’t want to talk to you right now, because I need to get my cool back,” I tell Emit, whose eyes immediately flick away, as his jaw tics. He’s had multiple opportunities to explain to me why he told Damien I was a monster, and yet didn’t even bother telling me what I was. All this time, I’ve been patiently waiting, refusing to get too angry. Now…I’m getting sort of freaking angry, because he still hasn’t said one word about it. “Guess that just leaves me,” Vance says as he puts his hand at the small of my back and starts guiding me out.

For centuries, the ancient Zoroastrian method of disposal of the dead has been a source of curiosity among outsiders: from Herodotus and Strabo in ancient Anatolia, to European travelers through Iran and India in the medieval and colonial periods. An early fourteenth-century description of a dakhma—the hilltop enclosure in which a corpse is placed to be consumed by vultures—is found in the writings of a French Dominican friar named Jordanus.

The Talmud distinguishes between huqqim (laws) and mishpatim (statutes). While the reasons for the mishpatim, such as “Do not murder,” are perfectly clear, the reasons behind huqqim—for example, not mixing wool and linen, or sending out the scapegoat on Yom Kippur—are opaque. The Talmud says about them, “I, God, decreed it and you do not have permission to question them” (BT Yoma, 67b).

The educational power of ritual is the Torah’s weapon of choice for defeating paganism.

People become infatuated with their own thoughts and lock themselves into a limited and limiting framework of ideas.

The Guide is a struggle against tyrannies of the mind, not only those imposed by extreme religious movements, but also those formed out of our own hasty preconceptions.

The Persian Rivayats refer to a woman’s barrenness as a viable cause for a man to take a second wife. The impossibility of reproduction may have been the reason that male homosexuality was classified as an act introduced by Angra Mainyu (Vd. 1.11). According to the Videvdad, one of the greatest sins was for a menstruating woman to have sexual intercourse with her husband (Vd. 15.7, 13–16), since not only would there be no possibility of reproduction taking place, but she would also pollute him. Nowadays, some take a bath or shower after sexual intercourse, since they consider spent semen also to be “dead matter.

This is evidenced by the discovery of many ossuaries, or “bone-holders,” dating from the fifth- to the eighth-centuries CE. These held the collected sun-dried bones of an individual, which were then placed in family vaults.

Maimonides, by contrast, does not try to make reason and Torah compatible. For him, there is no need to harmonize revelation and reason, because revelation reveals reason. One does not have to reconcile the two intermediaries between us and truth, because they are really one. According to Saadia Gaon, Torah exists in harmony with reason; according to Maimonides, Torah is the revelation of reason.

The urge to consume the world causes suffering; the desire to understand the world brings happiness.

The philosopher Karl Popper convincingly showed how utopian systems (such as fascism and communism) that consider themselves to be perfect tend to become violent dictatorships.17 The inner logic of utopian societies tends to make them hate difference. If you believe that the system is perfect, then dissent is by definition destructive and must be suppressed.

A modified version of Father Brown’s curse, however, seems to be coming true: when people stop believing in something, they do not believe in nothing; they believe in anything. Crackpot cults

Feeling, according to the Winnebag, is the prime mover of the universe, as thought was in the opinion of some ancient Greek sages. Indeed, feeling and thought can be defined in terms of one another. Feeling is thought unformulated; thought is feeling expressed in communicable ways.

We need a history of truth to illuminate the unique predicament of our times and – if possible – help us escape from it. We also need it because truth is fundamental to everything else. Everyone’s attempt to be good – every attempt to construct happy relationships and thriving societies – starts with two questions: How do I tell right from wrong? And how do I tell truth from falsehood?

Human intellects make sense of things and, if anything, err on the side of coherence. Geniuses of my acquaintance, who almost seem clever enough to make sense of the world if they so wished, are more likely to accept it as a muddle than the common man who invests it with a transcendent character of its own or recognizes it as filled with divine purpose in which nothing is out of place. Pluralism and chaos are harder to grasp – harder, perhaps, to understand and certainly to accept – than monism and order. For a whole society to accept an agreed world-picture as senseless, random and intractable, people seem to need a lot of collective disillusionment, accumulated and transmitted over many generations (see here). Moral and cognitive ambiguities are luxuries we allow ourselves which most of our forebears eschewed. Whether from an historical angle of approach, along which reconstruction is attempted of the thought of the earliest sages we know about, or from an anthropological direction, lined with examples from primitive societies which survived long enough to be scrutinized, early world-pictures seem remarkably systematic, like the ‘dreamtime’ of Australian aboriginals, in which the inseparable tissue of all the universe was spun. The ambitions these images embody betray the inclusive and comprehensive minds which made them. In the nineteenth and early twentieth centuries ethnographers’ fieldwork seemed ever to be stumbling on confusedly atomized world-pictures, shared by people who reached for understanding with frenzied clutchings but no overall grasp. This was because anthropologists of the time had a progressive model of human development in mind: animism preceded polytheism, which preceded monotheism; magic preceded religion, which preceded science. Confusion came first and categories, schemes and systems came later. People of the forest saw trees before they inferred wood. Coherence, it was assumed, is constructed late in human history. It now seems that the opposite is true. Coherence-seeking is one of those innate characteristics that make human thought human. No people known to modern anthropology is without it. ‘One of the deepest human desires’, Isaiah Berlin has said, ‘is to find a unitary pattern in which the whole of experience is symmetrically ordered.’ Two kinds of coherence seem to come easily to primitive cosmogonists: they can be called, for convenience, binarism and monism. (For binarism, ‘dualism’ is a traditional name, but this word is now used with so many mutually incompatible meanings that it is less confusing to coin a new term.) Binarism envisages a cosmos regulated by the flow or balance between two conflicting or complementary principles. Monism imagines an indivisibly cohesive universe; the first a twofold, the second an unfolded cosmos. Equilibrium and cohesion are the characteristics of the world in what we take to be its oldest descriptions: equilibrium is the nature of a binarist description, cohesion of a monist one. Truth, for societies which rely on these characterizations for their understanding of the world, is what contributes to equilibrium or participates in cohesion. They

waking share one common world but when asleep each man turns away to a private one’. His

Hard as it is for us to escape the effects of our own feelings, nobody seems to have difficulty in rejecting the feelings of others as merely subjective and vulnerable to interference from the demons of self-deception and self-delusion.

Authoritative approval is essential, for, to the believer, the value of the truth you are told is its claim to objectivity.

Maimonides therefore undertook to compile a complete code, which would contain, in the language and style of the Mishnah, and without discussion, the whole of the Written and the Oral Law, all the precepts recorded in the Talmud, Sifra, Sifre and Tosefta, and the decisions of the Geonim.

I was listening to a replay of Art Bell hosting Dreamland, back when he was still doing the show. I let talk of UFOs and crop circles distract me from my own perplexing mystery. I believed again, but if fate was guiding me, what was it telling me to do? Maybe if I simply trusted what was happening, without question, a solution would present itself. If there was a divine plan, some otherworldly force at work here, it couldn't be such a cruel one as to allow me a glimpse of heaven then take it away, could it? To see the possibility of love that was in Arianne's eyes and feel it within her arms, then not be permitted through those gates which led to happiness would be heartbreaking. I knew from experience that there was nothing more anguishing than love visible to the heart but somehow just out of reach. It was a miracle that I'd found her at all, and I had to trust that it wasn't finished.

[...] One chief difference between the medieval "scientist" and the scientist of to-day[1948] lies in the nature of the first principles accepted and in the attitude adopted toward them. The modern scientist has seen the breakdown of too many first principles to accept any as eternal truths. He proceeds inductively, building up slowly on the basis of observed facts. His attitude to his own (or at least to his brother's scientist) first principles is one of hesitation, even suspicion. He looks on them as "working hypotheses" to be modified or changed in the light of further experience. The older scientist, although he too realized that his function wa to explain facts, closed the door on fresh evidence too soon. The modern, at least in theory, keeps it always open. But there is a further and perhaps more interesting difference between them. The medieval thinker aimed at comprehensiveness. he seems not to be satisfied with anything short of the whole. The modern thinker is more modest and seeks the key not to the universe but to one group of facts within it. He likes to break problems up and resolve them bit by bit. He is not interested (that is professionally speaking) in the world as a whole, but only in one small corner of it. Herein lies the traditional distinction between "science" and "philosophy." both science and philosophy try to discover principles and interpret detail in their light; but whereas science tries to clear up small areas of the world, philosophy aims at the world as a whole. it stands in relation to the various sciences much as each science stands in relation to the various sciences much as each science stands in relation to its particular subject-matter. It is the science which seeks to reduce to the scientific unity and order the results of the various sciences. [...]

In this chapter we've seen that, unlike when building a house, when it comes to software it's almost impossible to know what you want. And even if you did know, it would be impossible to know how long each part would take to do. And even if you did know the theoretical length of each task, it would be impossible to work out the amount of time it would take an actual team of a specified size to do it. Which goes some way to explaning the sordid catalogue of failure that is the history of software projects over the last fifty years.

Today’s Pentecostalism is a global phenomenon, an ecumenical melting pot, a theological puzzle consisting of a multiplicity of voices and positions, and a major factor in the shaping of late modern Christianity.

Those who describe themselves as traditionalist may outnumber other groups, but they espouse more than one normative Zoroastrian theology. The theological spectrum is most commonly construed in a manner similar to the various branches of Judaism: that is, with the “orthodox/traditionalist” at one end of the spectrum, and the “progressive/reconstructionist” at the other.