Happy Hereafter Quotes

Be happy, noble heart, be blessed for all the good thou hast done and wilt do hereafter, and let my gratitude remain in obscurity like your good deeds.

He that lives in sin, and looks for happiness hereafter, is like him that soweth cockle and thinks to fill his barn with wheat or barley.

Man is a Religious Animal. He is the only Religious Animal. He is the only animal that has the True Religion--several of them. He is the only animal that loves his neighbor as himself and cuts his throat if his theology isn't straight. He has made a graveyard of the globe in trying his honest best to smooth his brother's path to happiness and heaven....The higher animals have no religion. And we are told that they are going to be left out in the Hereafter. I wonder why? It seems questionable taste.

I am seldom otherwise than happy while watching in the chamber of death... . I see a repose that neither earth nor hell can break, and I feel an assurance of the endless and shadowless hereafter--the Eternity they have entered--where life is boundless in its duration, and love in its sympathy, and joy in its fulness.

My days are as happy as those reserved by God for his elect; and whatever be my fate hereafter, I can never say that I have not tasted joy— the purest joy of life.

We're all pieces of the same ever-changing puzzle; some connected for mere seconds, some connected for life, some connected through knowledge, some through belief, some connected through wisdom, some through Love, and some connected with no explanation at all. Yet, as spiritual beings having a human experience, we're all here for the sensations this reality or illusion has to offer. The best anyone can hope for is the right to be able to Live, Learn, Love then Leave. After that, reap the benefits of their own chosen existence in the hereafter by virtue of simply believing in what they believe. As for here, it took me a while but this progression helped me with my life: "I like myself. I Love myself. I am myself.

I think I can understand that feeling about a housewife’s work being like that of Sisyphus (who was the stone rolling gentleman). But it is surely in reality the most important work in the world. What do ships, railways, miners, cars, government etc exist for except that people may be fed, warmed, and safe in their own homes? As Dr. Johnson said, “To be happy at home is the end of all human endeavour”. (1st to be happy to prepare for being happy in our own real home hereafter: 2nd in the meantime to be happy in our houses.) We wage war in order to have peace, we work in order to have leisure, we produce food in order to eat it. So your job is the one for which all others exist…

By his [God's] help I will arise and address myself diligently to my appointed duty. If happiness in this world is not for me, I will endeavor to promote the welfare of those around me, and my reward shall be hereafter.

I don't know if it be a peculiarity in me, but I am seldom otherwise than happy while watching in the chamber of death, should no frenzied or despairing mourner share the duty with me. I see a repose that neither earth nor hell can break; and I feel and assurance of the endless and shadowless hereafter - the Eternity they have entered - where life is boundless in its duration, and love in its sympathy, and joy in its fulness.

It was the general opinion of ancient nations, that the divinity alone was adequate to the important office of giving laws to men... and modern nations, in the consecrations of kings, and in several superstitious chimeras of divine rights in princes and nobles, are nearly unanimous in preserving remnants of it... Is the jealousy of power, and the envy of superiority, so strong in all men, that no considerations of public or private utility are sufficient to engage their submission to rules for their own happiness? Or is the disposition to imposture so prevalent in men of experience, that their private views of ambition and avarice can be accomplished only by artifice? — … There is nothing in which mankind have been more unanimous; yet nothing can be inferred from it more than this, that the multitude have always been credulous, and the few artful. The United States of America have exhibited, perhaps, the first example of governments erected on the simple principles of nature: and if men are now sufficiently enlightened to disabuse themselves of artifice, imposture, hypocrisy, and superstition, they will consider this event as an era in their history. Although the detail of the formation of the American governments is at present little known or regarded either in Europe or America, it may hereafter become an object of curiosity. It will never be pretended that any persons employed in that service had any interviews with the gods, or were in any degree under the inspiration of heaven, any more than those at work upon ships or houses, or labouring in merchandize or agriculture: it will for ever be acknowledged that these governments were contrived merely by the use of reason and the senses. As Copley painted Chatham, West, Wolf, and Trumbull, Warren and Montgomery; as Dwight, Barlow, Trumbull, and Humphries composed their verse, and Belknap and Ramzay history; as Godfrey invented his quadrant, and Rittenhouse his planetarium; as Boylston practised inoculation, and Franklin electricity; as Paine exposed the mistakes of Raynal, and Jefferson those of Buffon, so unphilosophically borrowed from the Recherches Philosophiques sur les Américains those despicable dreams of de Pauw — neither the people, nor their conventions, committees, or sub-committees, considered legislation in any other light than ordinary arts and sciences, only as of more importance. Called without expectation, and compelled without previous inclination, though undoubtedly at the best period of time both for England and America, to erect suddenly new systems of laws for their future government, they adopted the method of a wise architect, in erecting a new palace for the residence of his sovereign. They determined to consult Vitruvius, Palladio, and all other writers of reputation in the art; to examine the most celebrated buildings, whether they remain entire or in ruins; compare these with the principles of writers; and enquire how far both the theories and models were founded in nature, or created by fancy: and, when this should be done, as far as their circumstances would allow, to adopt the advantages, and reject the inconveniences, of all. Unembarrassed by attachments to noble families, hereditary lines and successions, or any considerations of royal blood, even the pious mystery of holy oil had no more influence than that other of holy water: the people universally were too enlightened to be imposed on by artifice; and their leaders, or more properly followers, were men of too much honour to attempt it. Thirteen governments thus founded on the natural authority of the people alone, without a pretence of miracle or mystery, which are destined to spread over the northern part of that whole quarter of the globe, are a great point gained in favour of the rights of mankind. [Preface to 'A Defence of the Constitutions of the United States of America', 1787]

There is another life both for you and for me,’ said I. ‘If it be the will of God that we should sow in tears now, it is only that we may reap in joy hereafter. It is His will that we should not injure others by the gratification of our own earthly passions; and you have a mother, and sisters, and friends who would be seriously injured by your disgrace; and I, too, have friends, whose peace of mind shall never be sacrificed to my enjoyment, or yours either, with my consent; and if I were alone in the world, I have still my God and my religion, and I would sooner die than disgrace my calling and break my faith with heaven to obtain a few brief years of false and fleeting happiness—happiness sure to end in misery even here—for myself or any other!

If happiness in this world is not for me, I will endeavour to promote the welfare of those around me, and my reward shall be hereafter.

Children can be very early taught...that they can hereafter find their chief happiness in giving up their will to God, and in living to do good to others, instead of living merely to please themselves.

You have only to lift your hand,' Thorkel Fostri said. And after a moment, 'What else were you born for?' 'Why not happiness, like other men?" Thorfinn said. 'You have that,' said his foster-father. 'But if you try to trap it, it will change. Why do you resist? It is your right.' 'I resist because it is no use resisting,' Thorfinn said. 'Do you not think that is unfair? I shall be King because I was King; and I shall die because I did die; and did I remember them, I could even tell what are the three ways it might befall me.

Hi You son or daughter of Prophet Adam pbuh; wishing you peace, health and happiness. You can hope for a better hereafter, if you have contributed for a better herein. Thanking for the blessing called Pakistan is by loving thy country, thy city and the people around you. Do something for your neighbor.

a man, with his face half-covered by a black beard, and who, concealed behind the sentry-box, watched the scene with delight, uttered these words in a low tone: "Be happy, noble heart, be blessed for all the good thou hast done and wilt do hereafter, and let my gratitude remain in obscurity like your good deeds.

As per the law of karma, that which is your meat today, this dear beloved animal will make mincemeat of you tomorrow. In another birth.

There are some people who collect money for the afterlife.

Whatsoever thou doest hereafter aspire unto, thou mayest even now enjoy and possess, if thou doest not envy thyself thine own happiness.

...for happy, thrice happy, shall they be pronounced hereafter, who have contributed anything, who have performed the meanest Office, in erecting this Stupendious Fabrick of Freedom & Empire, on the broad basis of Independency; who have assisted in protecting the rights of human nature, and establishing an Asylum for the poor, and oppressed of all nations and Religions.

SECRET OF SUCCESS If your mind complains about too much work, here's a little secret you can tell it - 'Do a little, but do it today.' Make a small beginning, but start today and continue hereafter.

The man even says that he who exalts himself shall be humbled and he who humbles himself shall be exalted. Does anyone in the real world get away with such cajolery? Deceiver! I only believe in happiness in this world. I’m not afraid of any judgment hereafter.

Should I shrink from the work that God had set before me, because it was not fitted to my taste? Did not He know best what I should do, and where I ought to labour? and should I long to quit His service before I had finished my task, and expect to enter into His rest without having laboured to earn it? "No; by His help I will arise and address myself diligently to my appointed duty. If happiness in this world is not for me, I will endeavour to promote the welfare of those around me, and my reward shall be hereafter.

This Marriage - Ode 2667 May these vows and this marriage be blessed. May it be sweet milk, this marriage, like wine and halvah. May this marriage offer fruit and shade like the date palm. May this marriage be full of laughter, our every day a day in paradise. May this marriage be a sign of compassion, a seal of happiness here and hereafter. May this marriage have a fair face and a good name, an omen as welcome as the moon in a clear blue sky. I am out of words to describe how spirit mingles in this marriage

I had ceased to be a writer of tolerably poor tales and essays, and had become a tolerably good Surveyor of the Customs. That was all. But, nevertheless, it is any thing but agreeable to be haunted by a suspicion that one's intellect is dwindling away; or exhaling, without your consciousness, like ether out of a phial; so that, at every glance, you find a smaller and less volatile residuum. Of the fact, there could be no doubt; and, examining myself and others, I was led to conclusions in reference to the effect of public office on the character, not very favorable to the mode of life in question. In some other form, perhaps, I may hereafter develop these effects. Suffice it here to say, that a Custom-House officer, of long continuance, can hardly be a very praiseworthy or respectable personage, for many reasons; one of them, the tenure by which he holds his situation, and another, the very nature of his business, which—though, I trust, an honest one—is of such a sort that he does not share in the united effort of mankind. An effect—which I believe to be observable, more or less, in every individual who has occupied the position—is, that, while he leans on the mighty arm of the Republic, his own proper strength departs from him. He loses, in an extent proportioned to the weakness or force of his original nature, the capability of self-support. If he possess an unusual share of native energy, or the enervating magic of place do not operate too long upon him, his forfeited powers may be redeemable. The ejected officer—fortunate in the unkindly shove that sends him forth betimes, to struggle amid a struggling world—may return to himself, and become all that he has ever been. But this seldom happens. He usually keeps his ground just long enough for his own ruin, and is then thrust out, with sinews all unstrung, to totter along the difficult footpath of life as he best may. Conscious of his own infirmity,—that his tempered steel and elasticity are lost,—he for ever afterwards looks wistfully about him in quest of support external to himself. His pervading and continual hope—a hallucination, which, in the face of all discouragement, and making light of impossibilities, haunts him while he lives, and, I fancy, like the convulsive throes of the cholera, torments him for a brief space after death—is, that, finally, and in no long time, by some happy coincidence of circumstances, he shall be restored to office. This faith, more than any thing else, steals the pith and availability out of whatever enterprise he may dream of undertaking. Why should he toil and moil, and be at so much trouble to pick himself up out of the mud, when, in a little while hence, the strong arm of his Uncle will raise and support him? Why should he work for his living here, or go to dig gold in California, when he is so soon to be made happy, at monthly intervals, with a little pile of glittering coin out of his Uncle's pocket? It is sadly curious to observe how slight a taste of office suffices to infect a poor fellow with this singular disease. Uncle Sam's gold—meaning no disrespect to the worthy old gentleman—has, in this respect, a quality of enchantment like that of the Devil's wages. Whoever touches it should look well to himself, or he may find the bargain to go hard against him, involving, if not his soul, yet many of its better attributes; its sturdy force, its courage and constancy, its truth, its self-reliance, and all that gives the emphasis to manly character.

Having delivered his message in this world, he had gone to fulfil it in the Hereafter, where he would continue to be, for them and for others, but without the limitations of life on earth, the Key of Mercy, the key of Paradise, the Spirit of Truth, the Happiness of God. Verily God and His angels whelm in blessing the prophet. O ye who believe, invoke blessings upon him, and give him greetings of peace. اللهم صل على سيدنا محمد وعلى آل سيدنا محمد كما صليت على إبراهيم وعلى آل إبراهيم إنك حميد. اللهم بارك على سيدنا محمد وعلى آل سيدنا محمد كما باركت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد.

the Bible and the Testament are impositions upon the world;-that the fall of man, the account of Jesus Christ being the Son of God, and of his dying to appease the wrath of God, and of salvation by that strange means, are all fabulous inventions, dishonourable to the wisdom and power of the Almighty;-that the only true religion is deism, by which I then meant and now mean the belief of one God, and an imitation of his moral character, or the practice of what are called moral virtues;-and that it was upon this only (so far as religion is concerned) that I rested all my hopes of happiness hereafter. So say I now-and so help me God.

The thought of death and life after death is ambivalent. It can deflect us from this life, with its pleasures and pains. It can make life here a transition, a step on the way to another life beyond – and by doing so it can make this life empty and void. It can draw love from this life and deflect it to a life hereafter, spreading resignation in ‘this vale of tears’. The thought of death and a life after death can lead to fatalism and apathy, so that we only live life here half-heartedly, or just endure it and ‘get through’. The thought of a life after death can cheat us of the happiness and the pain of this life, so that we squander its treasures, selling them off cheap to heaven. In that respect it is better to live every day as if death didn’t exist, better to love life here and now as unreservedly as if death really were ‘the finish’. The notion that this life is no more than a preparation for a life beyond, is the theory of a refusal to live, and a religious fraud. It is inconsistent with the living God, who is ‘a lover of life’. In that sense it is religious atheism.

Mr. President I confess that there are several parts of this constitution which I do not at present approve, but I am not sure I shall never approve them: For having lived long, I have experienced many instances of being obliged by better information, or fuller consideration, to change opinions even on important subjects, which I once thought right, but found to be otherwise. It is therefore that the older I grow, the more apt I am to doubt my own judgment, and to pay more respect to the judgment of others. Most men indeed as well as most sects in Religion, think themselves in possession of all truth, and that wherever others differ from them it is so far error. Steele a Protestant in a Dedication tells the Pope, that the only difference between our Churches in their opinions of the certainty of their doctrines is, the Church of Rome is infallible and the Church of England is never in the wrong. But though many private persons think almost as highly of their own infallibility as of that of their sect. In these sentiments, Sir, I agree to this Constitution with all its faults, if they are such; because I think a general Government necessary for us, and there is no form of Government but what may be a blessing to the people if well administered, and believe farther that this is likely to be well administered for a course of years, and can only end in Despotism, as other forms have done before it, when the people shall become so corrupted as to need despotic Government, being incapable of any other. I doubt too whether any other Convention we can obtain, may be able to make a better Constitution. For when you assemble a number of men to have the advantage of their joint wisdom, you inevitably assemble with those men, all their prejudices, their passions, their errors of opinion, their local interests, and their selfish views. From such an assembly can a perfect production be expected? It therefore astonishes me, Sir, to find this system approaching so near to perfection as it does; and I think it will astonish our enemies, who are waiting with confidence to hear that our councils are confounded like those of the Builders of Babel; and that our States are on the point of separation, only to meet hereafter for the purpose of cutting one another's throats. Thus I consent, Sir, to this Constitution because I expect no better, and because I am not sure, that it is not the best. The opinions I have had of its errors, I sacrifice to the public good. I have never whispered a syllable of them abroad. Within these walls they were born, and here they shall die. If every one of us in returning to our Constituents were to report the objections he has had to it, and endeavor to gain partizans in support of them, we might prevent its being generally received, and thereby lose all the salutary effects & great advantages resulting naturally in our favor among foreign Nations as well as among ourselves, from our real or apparent unanimity. Much of the strength & efficiency of any Government in procuring and securing happiness to the people, depends, on opinion, on the general opinion of the goodness of the Government, as well as of the wisdom and integrity of its Governors. I hope therefore that for our own sakes as a part of the people, and for the sake of posterity, we shall act heartily and unanimously in recommending this Constitution (if approved by Congress & confirmed by the Conventions) wherever our influence may extend, and turn our future thoughts & endeavors to the means of having it well administred. On the whole, Sir, I can not help expressing a wish that every member of the Convention who may still have objections to it, would with me, on this occasion doubt a little of his own infallibility, and to make manifest our unanimity, put his name to this instrument.

Kant’s ethic is important, because it is anti-utilitarian, a priori, and what is called “noble.” Kant says that if you are kind to your brother because you arc fond of him, you have no moral merit: an act only has moral merit when it is performed because the moral law enjoins it. Although pleasure is not the good, it is nevertheless unjust—so Kant maintains— that the virtuous should suffer. Since this often happens in this world, there must be another world where they are rewarded after death, and there must be a God to secure justice in the life hereafter. He rejects all the old metaphysical arguments for God and immortality, but considers his new ethical argument irrefutable. Kant himself was a man whose outlook on practical affairs was kindly and humanitarian, but the same cannot be said of most of those who rejected happiness as the good.

Mrs. Weston's friends were all made happy by her safety; and if the satisfaction of her well-doing could be increased to Emma, it was by knowing her to be the mother of a little girl. She had been decided in wishing for a Miss Weston. She would not acknowledge that it was with any view of making a match for her, hereafter, with either of Isabella's sons; but she was convinced that a daughter would suit both father and mother best. It would be a great comfort to Mr. Weston, as he grew older— and even Mr. Weston might be growing older ten years hence—to have his fireside enlivened by the sports and the nonsense, the freaks and the fancies of a child never banished from home; and Mrs. Weston— no one could doubt that a daughter would be most to her; and it would be quite a pity that any one who so well knew how to teach, should not have their powers in exercise again.

What do ships, railways, mines, cars, government etc. exist for except that people may be fed, warmed, and safe in their own homes? As Dr Johnson said, ‘To be happy at home is the end of all human endeavour’. (1st to be happy to prepare for being happy in our own real home hereafter: 2nd in the meantime to be happy in our houses.) We wage war in order to have peace, we work in order to have leisure, we produce food in order to eat it. So your job is the one for which all others exist . . .

Do you ever think about it? About nothingness. I do, I think about it all the time. Because of course it’s nothingness that awaits us. Of course it is. If it weren’t why would our hearts keep pumping any longer than they had to? Why wouldn’t we all emerge into the world pure and innocent, and then before we had a chance to get in any trouble, before we had a chance to take our first oily shit, just immediately shut down our systems and head straight to the hereafter? If there were a better life after death, why bother getting fitter for survival’s sake? Why would evolution even be a thing? Why fight for something second best? If death was really awesome, in a life or death situation, our bodies wouldn’t muscle up with epinephrine and cortisol. Our brains would hit us up instead with sloppy, sleepy happy love. Hannibal Lecter would be our Mickey Mouse. No, there’s fuckall to look forward to. Our bodies understand this. The real problem is, it’s unbearable to know this. So we cope.

I would begin at the beginning, and teach young people that marriage is not the only aim and end of life, yet would fit them for it, as for a sacrament too high and holy to be profaned by a light word or thought. Show them how to be worthy of it and how to wait for it. Give them a law of life both cheerful and sustaining; a law that shall keep them hopeful if single, sure that here or hereafter they will find that other self and be accepted by it; happy if wedded, for their own integrity of heart will teach them to know the true god when he comes, and keep them loyal to the last.

May these nuptials be blessed for us, may this marriage be blessed for us, May it be ever like milk and sugar, this marriage like wine and halvah. May this marriage be blessed with leaves and fruits like the date tree; May this marriage be laughing forever, today,tomorrow, like the houris of paradise. May this marriage be the sign of compassion and the approval of happiness here and hereafter; May this marriage be fair of fame, fair of face and fair of omen as the moon in the azure sky. I have fallen silent for words cannot describe how the spirit has mingled with this marriage

If it be the will of God that we should sow in tears, now, it is only that we may reap in joy, hereafter. It is His will that we should not injure others by the gratification of our own earthly passions; and you have a mother, and sisters, and friends, who would be seriously injured by your disgrace; and I too have friends, whose peace of mind shall never be sacrificed to my enjoyment - or yours either, with my consent - and if I were alone in the world, I have still my Go and my religion, and I would sooner die than disgrace my calling and break my faith with Heaven to obtain a few brief years of false and fleeting happiness - happiness sure to end in misery, even here - for myself or any other!

If it be the will of God that we should sow in tears, now, it is only that we may reap in joy, hereafter. It is His will that we should not injure others by the gratification of our own earthly passions; and you have a mother, and sisters, and friends, who would be seriously injured by your disgrace; and I too have friends, whose peace of mind shall never be sacrificed to my enjoyment - or yours either, with my consent - and if I were alone in the world, I have still my God and my religion, and I would sooner die than disgrace my calling and break my faith with Heaven to obtain a few brief years of false and fleeting happiness - happiness sure to end in misery, even here - for myself or any other!

Letter from Town: The Almond Tree" You promised to send me some violets. Did you forget? White ones and blue ones from under the orchard hedge? Sweet dark purple, and white ones mixed for a pledge Of our early love that hardly has opened yet. Here there’s an almond tree—you have never seen Such a one in the north—it flowers on the street, and I stand Every day by the fence to look up for the flowers that expand At rest in the blue, and wonder at what they mean. Under the almond tree, the happy lands Provence, Japan, and Italy repose, And passing feet are chatter and clapping of those Who play around us, country girls clapping their hands. You, my love, the foremost, in a flowered gown, All your unbearable tenderness, you with the laughter Startled upon your eyes now so wide with hereafter, You with loose hands of abandonment hanging down.

Letter from Town: The Almond Tree" You promised to send me some violets. Did you forget? White ones and blue ones from under the orchard hedge? Sweet dark purple, and white ones mixed for a pledge Of our early love that hardly has opened yet. Here there’s an almond tree—you have never seen Such a one in the north—it flowers on the street, and I stand Every day by the fence to look up for the flowers that expand At rest in the blue, and wonder at what they mean. Under the almond tree, the happy lands Provence, Japan, and Italy repose, And passing feet are chatter and clapping of those Who play around us, country girls clapping their hands. You, my love, the foremost, in a flowered gown, All your unbearable tenderness, you with the laughter Startled upon your eyes now so wide with hereafter, You with loose hands of abandonment hanging down.

This mere political Priesthood are the agents of Satan to enslave mankind; the most wicked and remorseless Tyrants of the Earth have found it impossible to enslave man by any other means but by uniting with such Priests—with their aid the most sacred rights of man have been easily seized. These men have wickedly instructed their dupes that God required of man passive obedience to the most bloody and savage Tyrants, thus have they profaned Religion, (which is intended to bless mankind, both here & hereafter) to the vile purpose of Slavery and Misery. A union of Church with State is more destructive to the happiness of man than any other conspiracy since the first Apostacy and union of fallen Angels. True Christians have but one opinion of those Priests who wickedly prate about a union of Church and State—they believe them to be only wolves in sheep’s clothing; they are mere Hirelings; they have no call to preach the Gospel except what they fancy they derive from a College education

Within this narrative, creation itself is understood as a kind of Temple, a heaven-and-earth duality, where humans function as the “image-bearers” in the cosmic Temple, part of earth yet reflecting the life and love of heaven. This is how creation was designed to function and flourish: under the stewardship of the image-bearers. Humans are called not just to keep certain moral standards in the present and to enjoy God’s presence here and hereafter, but to celebrate, worship, procreate, and take responsibility within the rich, vivid developing life of creation. According to Genesis, that is what humans were made for. The diagnosis of the human plight is then not simply that humans have broken God’s moral law, offending and insulting the Creator, whose image they bear—though that is true as well. This lawbreaking is a symptom of a much more serious disease. Morality is important, but it isn’t the whole story. Called to responsibility and authority within and over the creation, humans have turned their vocation upside down, giving worship and allegiance to forces and powers within creation itself. The name for this is idolatry. The result is slavery and finally death. It isn’t just that humans do wrong things and so incur punishment. This is one element of the larger problem, which isn’t so much about a punishment that might seem almost arbitrary, perhaps even draconian; it is, rather, about direct consequences. When we worship and serve forces within the creation (the creation for which we were supposed to be responsible!), we hand over our power to other forces only too happy to usurp our position. We humans have thus, by abrogating our own vocation, handed our power and authority to nondivine and nonhuman forces, which have then run rampant, spoiling human lives, ravaging the beautiful creation, and doing their best to turn God’s world into a hell (and hence into a place from which people might want to escape). As I indicated earlier, some of these “forces” are familiar (money, sex, power). Some are less familiar in the popular mind, not least the sense of a dark, accusing “power” standing behind all the rest. Called

What franticke fit (quoth he) hath thus distraught Thee, foolish man, so rash a doome to give? What justice ever other judgement taught, But he should die, who merites not to live? None else to death this man despayring drive, But his owne guiltie mind deserving death. Is then unjust to each his due to give? Or let him die, that loatheth living breath? Or let him die at ease, that liveth here uneath? Who travels by the wearie wandring way, To come unto his wished home in haste, And meetes a flood, that doth his passage stay, Is not great grace to helpe him over past, Or free his feet, that in the myre sticke fast? Most envious man, that grieves at neighbours good, And fond, that joyest in the woe thou hast, Why wilt not let him passe, that long hath stood Upon the banke, yet wilt thy selfe not passe the flood? He there does now enjoy eternall rest And happie ease, which thou doest want and crave, And further from it daily wanderest: What if some litle paine the passage have, That makes fraile flesh to feare the bitter wave? Is not short paine well borne, that brings long ease, And layes the soule to sleepe in quiet grave? Sleepe after toyle, port after stormie seas, Ease after warre, death after life does greatly please. [...] Is not his deed, what ever thing is donne, In heaven and earth? did not he all create To die againe? all ends that was begonne. Their times in his eternall booke of fate Are written sure, and have their certaine date. Who then can strive with strong necessitie, That holds the world in his still chaunging state, Or shunne the death ordaynd by destinie? When houre of death is come, let none aske whence, nor why. The lenger life, I wote the greater sin, The greater sin, the greater punishment: All those great battels, which thou boasts to win, Through strife, and bloud-shed, and avengement, Now praysd, hereafter deare thou shalt repent: For life must life, and bloud must bloud repay. Is not enough thy evill life forespent? For he, that once hath missed the right way, The further he doth goe, the further he doth stray. Then do no further goe, no further stray, But here lie downe, and to thy rest betake, Th'ill to prevent, that life ensewen may. For what hath life, that may it loved make, And gives not rather cause it to forsake? Feare, sicknesse, age, losse, labour, sorrow, strife, Paine, hunger, cold, that makes the hart to quake; And ever fickle fortune rageth rife, All which, and thousands mo do make a loathsome life. Thou wretched man, of death hast greatest need, If in true ballance thou wilt weigh thy state: For never knight, that dared warlike deede, More lucklesse disaventures did amate: Witnesse the dongeon deepe, wherein of late Thy life shut up, for death so oft did call; And though good lucke prolonged hath thy date, Yet death then, would the like mishaps forestall, Into the which hereafter thou maiest happen fall. Why then doest thou, O man of sin, desire To draw thy dayes forth to their last degree? Is not the measure of thy sinfull hire High heaped up with huge iniquitie, Against the day of wrath, to burden thee? Is not enough, that to this Ladie milde Thou falsed hast thy faith with perjurie, And sold thy selfe to serve Duessa vilde, With whom in all abuse thou hast thy selfe defilde? Is not he just, that all this doth behold From highest heaven, and beares an equall eye? Shall he thy sins up in his knowledge fold, And guiltie be of thine impietie? Is not his law, Let every sinner die: Die shall all flesh? what then must needs be donne, Is it not better to doe willinglie, Then linger, till the glasse be all out ronne? Death is the end of woes: die soone, O faeries sonne.

Let us, then, with courage and confidence pursue our own Federal and Republican principles, our attachment to union and representative government. Kindly separated by nature and a wide ocean from the exterminating havoc of one quarter of the globe; too high-minded to endure the degradations of the others; possessing a chosen country, with room enough for our descendants to the thousandth and thousandth generation; entertaining a due sense of our equal right to the use of our own faculties, to the acquisitions of our own industry, to honor and confidence from our fellow-citizens, resulting not from birth, but from our actions and their sense of them; enlightened by a benign religion, professed, indeed, and practiced in various forms, yet all of them inculcating honesty, truth, temperance, gratitude, and the love of man; acknowledging and adoring an overruling Providence, which by all its dispensations proves that it delights in the happiness of man here and his greater happiness hereafter -- with all these blessings, what more is necessary to make us a happy and a prosperous people? Still one thing more, fellow-citizens -- a wise and frugal Government, which shall restrain men from injuring one another, shall leave them otherwise free to regulate their own pursuits of industry and improvement, and shall not take from the mouth of labor the bread it has earned. This is the sum of good government, and this is necessary to close the circle of our felicities.

These communities, by their representatives in old Independence Hall, said to the whole world of men: ``We hold these truths to be self evident: that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty and the pursuit of happiness.'' This was their majestic interpretation of the economy of the Universe. This was their lofty, and wise, and noble understanding of the justice of the Creator to His creatures. Yes, gentlemen, to all His creatures, to the whole great family of man. In their enlightened belief, nothing stamped with the Divine image and likeness was sent into the world to be trodden on, and degraded, and imbruted by its fellows. They grasped not only the whole race of man then living, but they reached forward and seized upon the farthest posterity. They erected a beacon to guide their children and their children's children, and the countless myriads who should inhabit the earth in other ages. Wise statesmen as they were, they knew the tendency of prosperity to breed tyrants, and so they established these great self-evident truths, that when in the distant future some man, some faction, some interest, should set up the doctrine that none but rich men, or none but white men, were entitled to life, liberty and the pursuit of happiness, their posterity might look up again to the Declaration of Independence and take courage to renew the battle which their fathers began---so that truth, and justice, and mercy, and all the humane and Christian virtues might not be extinguished from the land; so that no man would hereafter dare to limit and circumscribe the great principles on which the temple of liberty was being built.

I gave humble and hearty thanks that God had been pleased to discover to me even that it was possible I might be more happy in this solitary condition, than I should have been in a liberty of society, and in all the pleasures of the world; that He could fully make up to me the deficiencies of my solitary state, and the want of human society, by His presence, and the communications of His grace to my soul, supporting, comforting, and encouraging me to depend upon His providence here, and hope for His eternal presence hereafter. It was now that I began sensibly to feel how much more happy this life I now led was, with all its miserable circumstances, than the wicked, cursed, abominable life I led all the past part of my days. And now I changed both my sorrows and my joys; my very desires altered, my affections changed their gusts, and my delights were perfectly new from what they were at my first coming, or indeed for the two years past. Before, as I walked about, either on my hunting, or for viewing the country, the anguish of my soul at my condition would break out upon me on a sudden, and my very heart would die within me, to think of the woods, the mountains, the deserts I was in, and how I was a prisoner, locked up with the eternal bars and bolts of the ocean, in an uninhabited wilderness, without redemption. In the midst of the greatest composures of my mind, this would break out upon me like a storm, and make me wring my hands, and weep like a child. Sometimes it would take me in the middle of my work, and I would immediately sit down and sigh, and look upon the ground for an hour or two together; and this was still worse to me, for if I could burst out into tears, or vent myself by words, it would go off, and the grief, having exhausted itself, would abate. But now I began to exercise myself with new thoughts. I daily read the Word of God, and applied all the comforts of it to my present state. One morning, being very sad, I opened the Bible upon these words, "I will never, never leave thee, nor forsake thee." Immediately it occurred that these words were to me; why else should they be directed in such a manner, just as the moment when I was mourning over my condition, as one forsaken of God and man? "Well, then," said I, "if God does not forsake me, of what ill consequence can it be, or what matters it, though the world should all forsake me, seeing on the other hand if I had all the world, and should lose the favor and blessing of God, there would be no comparison in the loss?" From that moment I began to conclude in my mind that it was possible for me to be more happy in this forsaken solitary condition, than it was probable I should ever have been in any other particular state in the world, and with this thought I was going to give thanks to God for bringing me to this place.

129. All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill. 130. All tremble at violence; life is dear to all. Putting oneself in the place of another, one should not kill nor cause another to kill. 131. One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter. 132. One who, while himself seeking happiness, does not oppress with violence other beings who also desire happiness, will find happiness hereafter. 133. Speak not harshly to anyone, for those thus spoken to might retort. Indeed, angry speech hurts, and retaliation may overtake you. 134. If, like a broken gong, you silence yourself, you have approached Nibbana, for vindictiveness is no longer in you. 135. Just as a cowherd drives the cattle to pasture with a staff, so do old age and death drive the life force of beings (from existence to existence). 136. When the fool commits evil deeds, he does not realize (their evil nature). The witless man is tormented by his own deeds, like one burnt by fire. 137. He who inflicts violence on those who are unarmed, and offends those who are inoffensive, will soon come upon one of these ten states: 138-140 Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell. 141. Neither going about naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor smearing oneself with ashes and dust, nor sitting on the heels (in penance) can purify a mortal who has not overcome doubt. 142. Even though he be well-attired, yet if he is poised, calm, controlled and established in the holy life, having set aside violence towards all beings — he, truly, is a holy man, a renunciate, a monk. 143. Only rarely is there a man in this world who, restrained by modesty, avoids reproach, as a thoroughbred horse avoids the whip. 144. Like a thoroughbred horse touched by the whip, be strenuous, be filled with spiritual yearning. By faith and moral purity, by effort and meditation, by investigation of the truth, by being rich in knowledge and virtue, and by being mindful, destroy this unlimited suffering. 145. Irrigators regulate the waters, fletchers straighten arrow shafts, carpenters shape wood, and the good control themselves.

I knew Laura wasn’t home this morning, so there was no possibility of her hearing the shot and rushing over to help, placing herself in mortal danger. Which she would have gladly done, because that’s who she was in real life, as well as on television; though her popular show was no longer on the air, her legions of fans adored her, and continued to watch her show in syndication. Like Laura, they believed in decency, the hereafter, hope and goodness. Laura’s fans were the quiet majority in America. They were the people networks, and society in general, did not want you to believe existed. They did not keep up with the Kardashians, had no interest in squabbles between little women in any city, abhorred the depths of depravity and graphic violence so endemic it seemed of every crime show being produced, were sickened by the shallow and inconsequential reality television shows, and would no sooner have spent an hour watching Style or E! than they would have planning an evening out with a convicted serial killer — even if television did portray one as being “cool” because he unrealistically helped catch others of his ilk. Sure, that crap got good ratings, but that was because decent people no longer watched much television. In our day, the Love Boat’s calm, happy seas of the ‘70s and ‘80s had become a sleazy, violent, often gender-bending cruise into politically correct waters so liberally tolerant of everything but religious faith, that anyone pointing out the iceberg just ahead in these foul-smelling and morally dark seas was immediately vilified.

Were the happiness of the next world as closely apprehended as the felicities of this, it were a martyrdom to live; and unto such as consider none hereafter, it must be more than death to die, which makes us amazed at those audacities that durst be nothing and return into their chaos again. Certainly such spirits as could contemn death, when they expected no better being after, would have scorned to live, had they known any.

One client I read recently lost her father when she was nine months pregnant. She took her dad’s favorite plaid shirt and turned it into a teddy bear for her newborn daughter to hold on to. This little gesture acted as a reminder for her and her daughter that his influence lived on. Every time she saw that teddy bear, she thought of him. It was a conversation piece in the family, and they’d often have it out on display during the holidays. This little remembrance made her father’s spirit exceedingly happy. He was still a part of the fun.

[W]hen she was dying she asked me to promise never to leave Father. I couldn't refuse. It was the last thing she said. She was worried over what would happen to him. So you see!' 'How could she condemn you to such a life?' 'Well, you see, she had a rather gloomy idea of life. She thought we are all born to suffer and the more we suffer now the less we shall hereafter. She thought it was wrong to be happy. I expect she worked all that out because she was married to Father.' (116)

The idea of reward and punishment also springs from this law. Whatever we sow, we must reap. It cannot be otherwise. [...] If a person spends all his life in evil-thinking and wrongdoing, then it is useless for him to look for happiness hereafter; because our hereafter is not a matter of chance, but follows as the reaction of our present action. [...] We should, however, never lose sight of the fact that all these ideas of reward and punishment exist in the realm of relativity or finiteness. No soul can ever be doomed eternally through his finite evil deeds; for the cause and effect must always be equal. Thus we can see through our common sense that the theory of eternal perdition and eternal heaven is impossible and illogical, since no finite action can create an infinite result. Hence according to Vedanta, the goal of mankind is neither temporal pleasure nor pain, but Mukti or absolute freedom ; and each soul is consciously or unconsciously marching towards this goal through the various experiences of life and death.

February 15,1978 Based upon ancient and modern revelation. The Church of Jesus Christ of Latter-day Saints gladly teaches and declares the Christian doctrine that all men and women are brothers and sisters, not only by blood relationship from common mortal progenitors but as literal spirit children of an Eternal Father. The great religious leaders of the world such as Mohammed, Confucius, and the Reformers, as well as philosophers including Socrates, Plato, and others, received a portion of God's light. Moral truths were given to them by God to enlighten whole nations and to bring a higher level of understanding to individuals. The Hebrew prophets prepared the way for the coming of Jesus Christ, the promised Messiah, who should provide salvation for all mankind who believe in the gospel. Consistent with these truths, we believe that God has given and will give to all peoples sufficient knowledge to help them on their way to eternal salvation, either in this life or in the life to come. We also declare that the gospel of Jesus Christ, restored to His Church in our day, provides the only way to a mortal life of happiness and a fulness of joy forever. For those who have not received this gospel, the opportunity will come to them in the life hereafter if not in this life. Our message therefore is one of special love and concern for the eternal welfare of all men and women, regardless of religious belief, race, or nationality, knowing that we are truly brothers and sisters because we are sons and daughters of the same Eternal Father.

Each person's small world, perhaps even a small paradise, is his own household. If faith in the hereafter does not rule the happiness of that household, the members of that family, each one of them, in the degree of their compassion, affection and care, will suffer terrible worries and torments. That paradise will turn into hell.

Do you ever think about it, about nothingness? I do, I think about it all the time. Because of course it's nothingness that awaits us. *Of course* it is. If it weren't, why would our hearts keep pumping any longer than they had to? Why wouldn't we all emerge into the world, pure and innocent, and then, before we had a chance to get into any trouble - before we even had a chance to take our first, oily shit - just immediately shut down our systems and head straight to the hereafter? If there were a better life after death, why bother getting fitter for survival's sake? Why would evolution even be a thing? Why fight for something second best? If death was *really* awesome, in a life-or-death situation, our bodies wouldn't muscle up with epinephrine and cortisol, our brains would hit us up instead with sloppy sleepy happy love. Hannibal Lecter would be our Mickey Mouse. No. There's fuck-all to look forward to. Our bodies understand this. The real problem is, it's unbearable to *know* this.

One of the earliest to articulate a more doctrinal understanding of the Scripture was the slave and father of African-American literature, Jupiter Hammon (1711–1806?). In 1760, Hammon became the first African-American to publish a work of literature. He expressed his belief in the Bible and exhorted his audience to read it in his famous Address to the Negroes in the State of New York: [T]he Bible is the word of God and tells you what you must do to please God; it tells you how you may escape misery and be happy forever. If you see most people neglect the Bible, and many that can read never look into it, let it not harden you and make you think lightly of it and that it is a book of no worth. All those who are really good love the Bible and meditate on it day and night. In the Bible, God has told us everything it is necessary we should know in order to be happy here and hereafter. The Bible is the mind and will of God to men.5

RED JACKET, SAGOYEWATHA (Seneca) “We like our religion, and do not want another” (May 1811) Red Jacket (c. 1751-1830) addressed Reverend Alexander, from New York City, during a Seneca council at Buffalo Creek. Brother!—We listened to the talk you delivered us from the Council of Black-Coats, in New York. We have fully considered your talk, and the offers you have made us. We now return our answer, which we wish you also to understand. In making up our minds, we have looked back to remember what has been done in our days, and what our fathers have told us was done in old times. Brother!—Great numbers of Black-Coats have been among the Indians. With sweet voices and smiling faces, they offered to teach them the religion of the white people. Our brethren in the East listened to them. They turned from the religion of their fathers, and took up the religion of the white people. What good has it done? Are they more friendly one to another than we are? No, Brother! They are a divided people—we are united. They quarrel about religion—we live in love and friendship. Besides, they drink strong waters. And they have learned how to cheat, and how to practice all the other vices of the white people, without imitating their virtues. Brother!—If you wish us well, keep away; do not disturb us. Brother!—We do not worship the Great Spirit as the white people do, but we believe that the forms of worship are indifferent to the Great Spirit. It is the homage of sincere hearts that pleases him, and we worship him in that manner. According to your religion, we must believe in a Father and Son, or we shall not be happy hereafter. We have always believed in a Father, and we worship him as our old men taught us. Your book says that the Son was sent on Earth by the Father. Did all the people who saw the Son believe him? No! they did not. And if you have read the book, the consequence must be known to you. Brother!—You wish us to change our religion for yours. We like our religion, and do not want another. Our friends here [pointing to Mr. Granger, the Indian Agent, and two other whites] do us great good; they counsel us in trouble; they teach us how to be comfortable at all times. Our friends the Quakers do more. They give us ploughs, and teach us how to use them. They tell us we are accountable beings. But they do not tell us we must change our religion.—we are satisfied with what they do, and with what they say. SOURCE: B.B. Thatcher. Indian Life and Battles. Akron: New Werner Company, 1910. 312—314. Brother!—for these reasons we cannot receive your offers. We have other things to do, and beg you to make your mind easy, without troubling us, lest our heads should be too much loaded, and by and by burst.

Oh blessed tears, by which interior stains are washed away, and the flames of sin are quenched! Happy are those who weep thus, for they shall rejoice hereafter. By these tears, oh soul, discover your Bridegroom! Embrace him (whom) you desire; be inebriated with the river of delight; draw milk and honey from the breasts of his consolation. These tears and sighs are wondrous, precious gifts and consolations given you by your Spouse. Let these tears furnish drink for you; they are bread for you by day and by night, bread that surely strengthens the heart of man and is sweeter than honey and the honeycomb.

Do you ever think about it, about nothingness? I do, I think about it all the time. Because of course it's nothingness that awaits us. *Of course* it is. If it weren't, why would our hearts keep pumping any longer than they had to? Why wouldn't we all emerge into the world, pure and innocent, and then, before we had a chance to get into any trouble - before we even had a chance to take out first, oily shit - just immediately shut down our systems and head straight to the hereafter? If there were a better life after death, why bother getting fitter for survival's sake? Why would evolution even be a thing? Why fight for something second best? If death was *really* awesome, in a life-or-death situation, our bodies wouldn't muscle up with epinephrine and cortisol, our brains would hit us up instead with sloppy sleepy happy love. Hannibal Lecter would be our Mickey Mouse. No. There's fuck-all to look forward to. Our bodies understand this. The real problem is, it's unbearable to *know* this.

Napoleon, in subsequent years, while reviewing these scenes of his early conflicts, with characteristic eloquence and magnanimity, gave utterance to the following sentiments which, it is as certain as destiny, that the verdict of the world will yet confirm. "Pitt was the master of European policy. He held in his hands the moral fate of nations. But he made an ill use of his power. He kindled the fire of discord throughout the universe; and his name, like that of Erostratus, will be inscribed in history, amidst flames, lamentations, and tears. Twenty-five years of universal conflagration; the numerous coalitions that added fuel to the flame; the revolution and devastation of Europe; the bloodshed of nations; the frightful debt of England, by which all these horrors were maintained; the pestilential system of loans, by which the people of Europe are oppressed; the general discontent that now prevails—all must be attributed to Pitt. Posterity will brand him as a scourge. The man so lauded in his own time, will hereafter be regarded as the genius of evil. Not that I consider him to have been willfully atrocious, or doubt his having entertained the conviction that he was acting right. But St. Bartholomew had also its conscientious advocates. The Pope and cardinals celebrated it by a Te Deum ; and we have no reason to doubt their having done so in perfect sincerity. Such is the weakness of human reason and judgment! But that for which posterity will, above all, execrate the memory of Pitt, is the hateful school, which he has left behind him; its insolent Machiavelism, its profound immorality, its cold egotism, and its utter disregard of justice and human happiness. Whether it be the effect of admiration and gratitude, or the result of mere instinct and sympathy, Pitt is, and will continue to be, the idol of the European aristocracy. There was, indeed, a touch of the Sylla in his character. His system has kept the popular cause in check, and brought about the triumph of the patricians. As for Fox, one must not look for his model among the ancients. He is himself a model, and his principles will sooner or later rule the world. The death of Fox was one of the fatalities of my career. Had his life been prolonged, affairs would taken a totally different turn. The cause of the people would have triumphed, and we should have established a new order of things in Europe.

If war is the health of the state, despair is the health of religion. Until African workers and peasants find belief systems that provides them with real hope of happiness in the here and now, they will continue to grasp at religion’s false hope of happiness in the hereafter.

Through a diversity of Bible-based beliefs, Colonial America firmly founded its culture, laws, and government on the Judeo-Christian worldview. That common faith was clearly expressed in the founding documents of all thirteen American colonies: The Massachusetts Bay Colony’s charter recorded an intent to spread the “knowledge and obedience of the only true God and Savior of mankind, and the Christian faith,” much as the Mayflower Compact cited a commitment to “the Glory of God, and Advancement of the Christian faith.” Connecticut’s Fundamental Orders officially called for “an orderly and decent Government established according to God” that would “maintain and preserve the liberty and purity of the Gospel of our Lord Jesus.” In New Hampshire, the Agreement of the Settlers at Exeter vowed to establish a government “in the name of Christ” that “shall be to our best discerning agreeable to the Will of God.” Rhode Island’s colonial charter invoked the “blessing of God” for “a sure foundation of happiness to all America.” The Articles of Confederation of the United Colonies of New England stated, “Whereas we all came into these parts of America with one and the same end and aim, namely, to advance the Kingdom of our Lord Jesus Christ and to enjoy the liberties of the Gospel …” New York’s Duke’s Laws prohibited denial of “the true God and his Attributes.” New Jersey’s founding charter vowed, “Forasmuch as it has pleased God, to bring us into this Province…we may be a people to the praise and honor of his name.” Delaware’s original charter officially acknowledged “One almighty God, the Creator, Upholder and Ruler of the World.” Pennsylvania’s charter officially cited a “Love of Civil Society and Christian Religion” as motivation for the colony’s founding. Maryland’s charter declared an official goal of “extending the Christian Religion.” Virginia’s first charter commissioned colonization as “so noble a work, which may, by the Providence of Almighty God, hereafter tend to the…propagating of Christian Religion.” The charter for the Colony of Carolina proclaimed “a laudable and pious zeal for the propagation of the Christian faith.” Georgia’s charter officially cited a commitment to the “propagating of Christian religion.”27

When Satan attempts to draw you to sin by presenting God as a God all made up of mercy, oh then reply, that though God's general mercy extend to all the works of his hand, yet his special mercy is confined to those who are divinely qualified, to those who love him and keep his commandments, to those who trust in him, that by hope hang upon him, and who fear him; and that you must be such a one here, or else you can never be happy hereafter; you must partake of his special mercy, or else eternally perish in everlasting misery, notwithstanding God's general mercy.

A mumin will never be satisfied with worldly happiness until he hears he reached paradise

However, the Law of Attraction seems like watered- down spirituality. The idea that concentration alone can materialize what we want seems like wishful thinking. I don’t dispute that vision boards and goalkeeping are an incredible way of keeping us on track and reminding us of what we want. I do not believe, however, that intention alone gets us where we are in life. The Law of Attraction can seem victim-blamey. It argues that every problem, be it financial, interpersonal, or health-related, can be changed if you intend enough. If your circumstances don’t change, you’re left to think that you just didn’t concentrate hard enough. When it does happen, you attribute manifestation as the cause. Those who come up in underprivileged circumstances shouldn’t be blamed for where they are in life. If getting everything we ever wanted was as easy as concentrating, children in Africa would have clean water and no soldier would die in battle. The trend of the Law of Attraction has ebbed and flowed in popularity over the past few decades. My hope is that it can be used in a practical way, without making unrealistic promises. Visualization is powerful. Setting your intention can make ripples in the real world. Yet, it’s so much more than just closing your eyes and thinking a happy thought. I fear that the recent New-Ageification of these concepts may take away from their true use.

By projecting ourselves always into the hereafter we miss out on the present, on knowing ourselves and the richness of the current moment. By trying to control what we can’t, we all but guarantee frustration and disappointment.

The great majority of people are sorry for themselves at the physical separation, not happy and glad that their friend has gone to a greater, grander, more beautiful life.

May this marriage be the sign of compassion and the approval of happiness here and hereafter; May this marriage be fair of fame, fair of face and fair of omen as the moon in the azure sky.

The path to Allah helps us to banish adverse emotions and feel replete with energy, power, and happiness in this life and the Hereafter

According to Clough’s letter to his father, Norris had known for some time that he would end up killing Babcock. Over the months of beating and kicking, Norris had raved that “he expected to go to Hell for him.” While the captain was flogging the young black man to death, however, he had boasted that “he need not be afraid of going to Hell” any more. Instead, “they would kick him out,” presumably because he was too evil even for that place. By this twisted logic, Norris reckoned he was ensured a happy hereafter.

AFTERLIFE How the world feels When I am with you Can only be seen as a preview Of the boundless peace And unrelenting happiness That only lies In the hereafter.

The normally prudent Washington, throwing caution to the winds, rhapsodized about America’s future, saying of the patriotic soldiers who had wrested freedom from Great Britain that “happy, thrice happy shall they be pronounced hereafter . . . in erecting this stupendous fabric of freedom and empire on the broad basis of independence . . . and establishing an asylum for the poor and oppressed of all nations and religions.