I Dwell In Possibility Quotes

I dwell in possibility…

I marveled at the beauty of all life and savored the power and possibilities of my imagination. In these rare moments, I prayed, I danced, and I analyzed. I saw that life was good and bad, beautiful and ugly. I understood that I had to dwell on the good and beautiful in order to keep my imagination, sensitivity, and gratitude intact. I knew it would not be easy to maintain this perspective. I knew I would often twist and turn, bend and crack a little, but I also knew that…I would never completely break.

Can you think what the Mirror of Erised shows us all?" Harry shook his head. "Let me explain. The happiest man on earth would be able to use the Mirror of Erised like a normal mirror, that is, he would look into it and see himself exactly as he is. Does that help." Harry thought. Then he said slowly, "It shows us what we want... whatever we want..." "Yes and no," said Dumbledore quietly. "It shows us nothing more or less than the deepest, most desperate desire of our hearts. You, who have never known your family, see them standing around you. Ronald Weasley, who has always been overshadowed by his brothers, sees himself standing alone, the best of all of them. However, this mirror will give us neither knowledge or truth. Men have wasted away before it, entranced by what they have seen, or been driven mad, not knowing if what it shows is real or even possible. "The Mirror will be moved to a new home tomorrow, Harry, and I ask you not to go looking for it again. If you ever do run across it, you will now be prepared. It does not do to dwell on dreams and forget to live, remember that. Now, why don't you put that admirable cloak back on and get off to bed.

I've decided that it's possible to love someone for entirely selfless reasons, for all of their flaws and weaknesses, and still not succeed in having them love you back. It's sad, perhaps, but not tragic, unless you dwell forever in the pursuit of their elusive affections.

I believe that at the center of the universe there dwells a loving spirit who longs for all that’s best in all of creation, a spirit who knows the great potential of each planet as well as each person, and little by little will love us into being more than we ever dreamed possible. That loving spirit would rather die than give up on any one of us.

This is why we shouldn't be afraid. There are two possibilities: One is that there's more to life than the physical life, that our souls "will find an even higher place to dwell" when this life is over. If that's true, there's no reason to fear failure or death. The other possibility is that this life is all there is. And if that's true, then we have to really live it - we have to take it for everything it has and "die enormous" instead of "living dormant," as I said way back on "Can I Live." Either way, fear is a waste of time.

After the hundreds of stories I’ve heard of atrocities around the globe, I know that if you’re a woman born in the United States, you’re one of the luckiest women in the world. Take your good fortune and lift your life to its highest calling. Understand that the right to choose your own path is a sacred privilege. Use it. Dwell in possibility.

I dwell in Possibility— A fairer House than Prose— More numerous of Windows— Superior—for Doors— Of Chambers as the Cedars— Impregnable of Eye— And for an Everlasting Roof The Gambrels of the Sky— Of Visitors—the fairest— For Occupation—This— The spreading wide of narrow Hands To gather Paradise—

Dear Matthew- There's one more thing I didn't get to tell you that night in my bedroom. Here it is: I love you. I'm in love with you. I have been for a long time. This might seem like a strange thing for me to say given the fact we aren't speaking to each other. But I've decided that it's possible to love someone for entirely selfless reasons, for all of their flaws and weaknesses, and still not succeed in having them love you back. It's sad perhaps, but not tragic, unless you dwell forever in the pursuit of their elusive affections.

I’ve no surety that it is. I know only parts of what I feel; I may be misnaming the whole. You dwell in my mind like a household spirit. All that I think is followed with, ‘I shall tell that thought to Eddi.’ Whatever I see or hear is colored by what I imagine you will say of it. What is amusing is twice so, if you have laughed at it. There is a way you have of turning your head, quickly with a little tilt, that seems more wonderful to me than the practiced movements of dancers. All this, taken together, I’ve come to think of as love, but it may not be. It is not a comfortable feeling. But I find that, even so, I would wish the same feeling on you. The possibility that I suffer it alone–that frightens me more than all the host of the Unseelie Court.

He said, “I know somebody you could kiss.” “Who?” She realized his eyes were amused. “Oh, wait.” He shrugged. He was maybe the only person Blue knew who could preserve the integrity of a shrug while lying down. “It’s not like you’re going to kill me. I mean, if you were curious.” She hadn’t thought she was curious. It hadn’t been an option, after all. Not being able to kiss someone was a lot like being poor. She tried not to dwell on the things she couldn’t have. But now— “Okay,” she said. “What?” “I said okay.” He blushed. Or rather, because he was dead, he became normal colored. “Uh.” He propped himself on an elbow. “Well.” She unburied her face from the pillow. “Just, like—” He leaned toward her. Blue felt a thrill for a half a second. No, more like a quarter second. Because after that she felt the too-firm pucker of his tense lips. His mouth mashed her lips until it met teeth. The entire thing was at once slimy and ticklish and hilarious. They both gasped an embarrassed laugh. Noah said, “Bah!” Blue considered wiping her mouth, but felt that would be rude. It was all fairly underwhelming. She said, “Well.” “Wait,” Noah replied, “waitwaitwait.” He pulled one of Blue’s hairs out of his mouth. “I wasn’t ready.” He shook out his hands as if Blue’s lips were a sporting event and cramping was a very real possibility. “Go,” Blue said. This time they only got within a breath of each other’s lips when they both began to laugh. She closed the distance and was rewarded with another kiss that felt a lot like kissing a dishwasher. “I’m doing something wrong?” she suggested. “Sometimes it’s better with tongue,” he replied dubiously. They regarded each other. Blue squinted, “Are you sure you’ve done this before?” “Hey!” he protested. “It’s weird for me, ‘cause it’s you.” “Well, it’s weird for me because it’s you.” “We can stop.” “Maybe we should.” Noah pushed himself up farther on his elbow and gazed at the ceiling vaguely. Finally, he dropped his eyes back to her. “You’ve seen, like, movies. Of kisses, right? Your lips need to be, like, wanting to be kissed.” Blue touched her mouth. “What are they doing now?” “Like, bracing themselves.” She pursed and unpursed her lips. She saw his point. “So imagine one of those,” Noah suggested. She sighed and sifted through her memories until she found one that would do. It wasn’t a movie kiss, however. It was the kiss the dreaming tree had showed her in Cabeswater. Her first and only kiss with Gansey, right before he died. She thought about his nice mouth when he smiled. About his pleasant eyes when he laughed. She closed her eyes. Placing an elbow on the other side of her head, Noah leaned close and kissed her once more. This time, it was more of a thought than a feeling, a soft heat that began at her mouth and unfurled through the rest of her. One of his cold hands slid behind her neck and he kissed her again, lips parted. It was not just a touch, an action. It was a simplification of both of them: They were no longer Noah Czerny and Blue Sargent. They were now just him and her. Not even that. They were only the time that they held between them.

The spreading wide my narrow Hands To gather Paradise.

Curious,' the Prince continued, after a deep silence, 'is it possible never to have known something, never to have missed it in its absence -- and a few moments later to live in and for that single experience alone? Can a single moment make a man so different from himself? It would be just as impossible for me to return to the joys and wishes of yesterday morning as it would for me to return to the games of childhood, now that I have seen that object, now that her image dwells here -- and I have this living, overpowering feeling within me: from now on you can love nothing other than her, and in this world nothing else will ever have any effect on you.

I dwell on endless possibilities.

If you spend your life dwelling on the worst possible thing, when it finally happens, you’ve lived it twice. I don’t want to live the worst things twice.

On a long flight, after periods of crisis and many hours of fatigue, mind and body may become disunited until at times they seem completely different elements, as though the body were only a home with which the mind has been associated but by no means bound. Consciousness grows independent of the ordinary senses. You see without assistance from the eyes, over distances beyond the visual horizon. There are moments when existence appears independent even of the mind. The importance of physical desire and immediate surroundings is submerged in the apprehension of universal values. For unmeasurable periods, I seem divorced from my body, as though I were an awareness spreading out through space, over the earth and into the heavens, unhampered by time or substance, free from the gravitation that binds to heavy human problems of the world. My body requires no attention. It's not hungry. It's neither warm or cold. It's resigned to being left undisturbed. Why have I troubled to bring it here? I might better have left it back at Long Island or St. Louis, while the weightless element that has lived within it flashes through the skies and views the planet. This essential consciousness needs no body for its travels. It needs no plane, no engine, no instruments, only the release from flesh which circumstances I've gone through make possible. Then what am I – the body substance which I can see with my eyes and feel with my hands? Or am I this realization, this greater understanding which dwells within it, yet expands through the universe outside; a part of all existence, powerless but without need for power; immersed in solitude, yet in contact with all creation? There are moments when the two appear inseparable, and others when they could be cut apart by the merest flash of light. While my hand is on the stick, my feet on the rudder, and my eyes on the compass, this consciousness, like a winged messenger, goes out to visit the waves below, testing the warmth of water, the speed of wind, the thickness of intervening clouds. It goes north to the glacial coasts of Greenland, over the horizon to the edge of dawn, ahead to Ireland, England, and the continent of Europe, away through space to the moon and stars, always returning, unwillingly, to the mortal duty of seeing that the limbs and muscles have attended their routine while it was gone.

I have been doomed to such a dreadful shipwreck: that man is not truly one, but truly two. I say two, because the state of my own knowledge does not pass beyond that point. Others will follow, others will outstrip me on the same lines; and I hazard the guess that man will be ultimately known for a mere polity of multifarious, incongruous and independent denizens. I, for my part, from the nature of my life, advanced infallibly in one direction and in one direction only. It was on the moral side, and in my own person, that I learned to recognise the thorough and primitive duality of man; I saw that, of the two natures that contended in the field of my consciousness, even if I could rightly be said to be either, it was only because I was radically both; and from an early date, even before the course of my scientific discoveries had begun to suggest the most naked possibility of such a miracle, I had learned to dwell with pleasure, as a beloved daydream, on the thought of the separation of these elements. If each, I told myself, could be housed in separate identities, life would be relieved of all that was unbearable; the unjust might go his way, delivered from the aspirations and remorse of his more upright twin; and the just could walk steadfastly and securely on his upward path, doing the good things in which he found his pleasure, and no longer exposed to disgrace and penitence by the hands of this extraneous evil. It was the curse of mankind that these incongruous faggots were thus bound together—that in the agonised womb of consciousness, these polar twins should be continuously struggling. How, then were they dissociated?

There was quiet, and then Ronan said, "I better go feed the bird." But he looked down at the gearshift instead, eyes unfocused. He said, "I keep thinking about what would've happened if Whelk had shot Gansey today." Adam hadn't let himself dwell on that possibility. Every time his thoughts came close to touching on the near miss, it opened up something dark and sharp edged inside him. It was hard to remember what life at Aglionby had been like before Gansey. The distant memories seemed difficult, lonely, more populated with late nights where Adam sat on the steps of the doublewide, blinking tears tears out of his eyes and wondering why he bothered. He'd been younger then, only a little more than a year ago. "But he didn't.

I dwell in possibility.

I dwell in Possibility – A fairer House than Prose – More numerous of Windows – Superior – for Doors –

I have been dwelling upon downtowns. This is not because mixtures of primary uses are unneeded elsewhere in cities. On the contrary they are needed, and the success of mixtures downtown (on in the most intensive portions of cities, whatever they are called) is related to the mixture possible in other part of cities.

This letter, my very dear Eliza, will not be delivered to you unless I shall first have terminated my earthly career to begin, as I humbly hope from redeeming grace and divine mercy, a happy immortality. If it had been possible for me to have avoided the interview, my love for you and my precious children would have been alone a decisive motive. But it was not possible without sacrifices which would have rendered me unworthy of your esteem. I need not tell you of the pangs I feel from the idea of quitting you and exposing you to the anguish which I know you would feel. Nor could I dwell on the topic lest it should unman me. The consolations of religion, my beloved, can alone support you and these you have a right to enjoy. Fly to the bosom of your God and be comforted. With my last idea, I shall cherish the sweet hope of meeting you in a better world. Adieu best of wives and best of women. Embrace all my darling children for me. Ever yours A H72

You will have to forgive me, Major Woodruffe. I am new to marriage, and perhaps more given to jealousy than some of the more experienced husbands that you know. It is possible that you seek only friendship with my wife. If, however, you entertain any other--" -Sebastian to Woodruffe "I assure you that such a thing is the furthest thing from my mind." -Woodruffe to Sebastian "Come now, Major. We are both men. Such ideas are never far from our minds at all. But if you do anything that causes me to think that your mind dwells long on that particular idea, I will thrash you, I will ruin you, and I will probably kill you. -Sebastian to Woodruffe

Any particular animal?” “Jenny Green-Teeth. A water-dwelling monster with big teeth and claws and eyes like soup plates,” said Tiffany. “What size of soup plates? Do you mean big soup plates, a whole full-portion bowl with maybe some biscuits, possibly even a bread roll, or do you mean the little cup you might get if, for example, you just ordered soup and a salad?” “The size of soup plates that are eight inches across,” said Tiffany, who’d never ordered soup and a salad anywhere in her life. “I checked.

I thought about keeping the money," Ove whispered at long last, and took his father's hand in a firmer grip, as if he was afraid of letting go. "I know," said his father, and squeezed his hand a little harder. "But I knew you would hand it in, and I knew a person like Tom wouldn't," said Ove. His father nodded. And not another word was said about it. Had Ove been the sort of man who contemplated how and when one became the sort of man one was, he might have said this was the day he learned that right has to be right. But he wasn't one to dwell on things like that. He contented himself with remembering that on this day he'd decided to be as little unlike his father as possible.

I trusted providence to prevent a sneeze, refused to worry, declined to dwell on negative possibilities, and I did not sneeze, did not sneeze, still did not sneeze, but then I farted.

You know how when you ask someone what they'd do if the sun was headed for Earth and they had twenty-four hours left to live? And everyone always says they'd be with family, eat their favorite food, go someplace they've always wanted to go? Nobody ever says they'd spend the last day curled up in bed crying- because they wouldn't. That's not what anyone wants to do with their final hours. I mean, yeah, you'd cry. And you'd be scared because you're gonna die. And you'd find yourself looking at the sky throughout the day, knowing what's coming because that's just human nature. But for the most part, you'd just enjoy the time you had left. Especially because there's nothing you can do about it. There's no escape, nowhere to hide. So why bother? Obsessing over the end is pointless. If you spend your life dwelling on the worst possible thing, when it finally happens, you've lived it twice. I don't want to live the worst things twice. I try really hard not to think about the bad stuff. But every once in a while I'm human and I look up. Yesterday was just one of those days that I looked at the sun.

It was on the moral side, and in my own person, that I learned to recognise the thorough and primitive duality of man; I saw that, of the two natures that contended in the field of my consciousness, even if I could rightly be said to be either, it was only because I was radically both; and from an early date, even before the course of my scientific discoveries had begun to suggest the most naked possibility of such a miracle, I had learned to dwell with pleasure, as a beloved daydream, on the thought of the separation of these elements. If each, I told myself, could be housed in separate identities, life would be relieved of all that was unbearable; the unjust might go his way, delivered from the aspirations and remorse of his more upright twin; and the just could walk steadfastly and securely on his upward path, doing the good things in which he found his pleasure, and no longer exposed to disgrace and penitence by the hands of this extraneous evil. It was the curse of mankind that these incongruous faggots were thus bound together—that in the agonised womb of consciousness, these polar twins should be continuously struggling. How, then were they dissociated?

Bleachy ozone tingled in my sinuses, but I trusted providence to prevent a sneeze, refused to worry, declined to dwell on negative possibilities, and I did not sneeze, did not sneeze, still did not sneeze, but then I farted.

I dwell in Possibility—

I dwell in possibility.

Oh! my Lord Jesus, though I do not understand it, though I cannot grasp it, though my struggles avail nothing, I am not going to let Thee go. If it is possible for a sinner on earth to have Jesus every day, every hour, and every moment in resurrection power dwelling in his heart, shining within him, filling him with love and joy,—if that is possible, I want it.

First importance. The Bible tells us that, while there are many different callings and many possible areas of service in the kingdom of God, one transcendent truth should define our lives. One simple truth should motivate our work and affect every part of who we are. Christ died for our sins. If there's anything in life that we should be passionate about, it's the gospel. And I don't mean passionate only about sharing it with others. I mean passionate in thinking about it, dwelling on it, rejoicing in it, allowing it to color the way we look at the world. Only one thing can be of first importance to each of us. And only the gospel ought to be.

...how is it possible that our thoughts don't change our bodies on a cellular level? It seems inconceivable that the workings of my blood and bones and organs aren't affected by the knowledge I obtain. How can information that shakes your reality be limited to the thoughts that dwell in your mind?

I found myself drawn to biology, with all its frustrating yet fascinating complexities. When I was twelve, I remember reading about axolotls, which are basically a species of salamander that has evolved to remain permanently in the aquatic larval stage. They manage to keep their gills (rather than trading them in for lungs, like salamanders or frogs) by shutting down metamorphosis and becoming sexually mature in the water. I was completely flabbergasted when I read that by simply giving these creatures the “metamorphosis hormone” (thyroid extract) you could make the axolotl revert back into the extinct, land-dwelling, gill-less adult ancestor that it had evolved from. You could go back in time, resurrecting a prehistoric animal that no longer exists anywhere on Earth. I also knew that for some mysterious reason adult salamanders don’t regenerate amputated legs but the tadpoles do. My curiosity took me one step further, to the question of whether an axolotl—which is, after all, an “adult tadpole”—would retain its ability to regenerate a lost leg just as a modern frog tadpole does. And how many other axolotl-like beings exist on Earth, I wondered, that could be restored to their ancestral forms by simply giving them hormones? Could humans—who are after all apes that have evolved to retain many juvenile qualities—be made to revert to an ancestral form, perhaps something resembling Homo erectus, using the appropriate cocktail of hormones? My mind reeled out a stream of questions and speculations, and I was hooked on biology forever. I found mysteries and possibilities everywhere.

Is it the quality of addictiveness that renders a substance illicit? Not in the case of tobacco, which I am free to grow in this garden. Curiously, the current campaign against tobacco dwells less on cigarettes’ addictiveness than on their threat to our health. So is it toxicity that renders a substance a public menace? Well, my garden is full of plants—datura and euphorbia, castor beans, and even the leaves of my rhubarb—that would sicken and possibly kill me if I ingested them, but the government trusts me to be careful. Is it, then, the prospect of pleasure—of “recreational use”—that puts a substance beyond the pale? Not in the case of alcohol: I can legally produce wine or hard cider or beer from my garden for my personal use (though there are regulations governing its distribution to others). So could it be a drug’s “mind-altering” properties that make it evil? Certainly not in the case of Prozac, a drug that, much like opium, mimics chemical compounds manufactured in the brain.

In my own heart there dwells no faith in praeternature. That Nature and its God are two, no man who thinks, will deny. That the latter, creating the former, can, at will, control or modify it, is also unquestionable. I say "at will"; for the question is of will, and not, as the insanity of logic has assumed, of power. It is not that the Deity cannot modify his laws, but that we insult him in imagining a possible necessity for modification. In their origin these laws were fashioned to embrace all contingencies which could lie in the Future. With God all is Now.

I think there's something to the idea that the divine dwells more easily in text than in images. Text allows for more abstract thought, more of a separation between you and the physical world, more room for you and God to meet in the middle. I find it hard enough to conceive of an infinite being. Imagine if those original scrolls came in the form of a graphic novel with pictures of the Lord? I'd never come close to communing with the divine.

I am no ecological Pollyana. I have borne, and will continue to bear, feelings of wholehearted melancholy over the ecological state of the earth. How could I not? How could anyone not? But I am unwilling to become a hand-wringing nihilist, as some environmental 'realists' seem to believe is the more mature posture. Instead, I choose to dwell, as Emily Dickinson famously suggested, in possibility, where we cannot predict what will happen but we make space for it, whatever it is, and realize that our participation has value. This is grown-up optimism, where our bondedness with the rest of creation, a sense of profound interaction, and a belief in our shared ingenuity give meaning to our lives and actions on behalf of the more-than-human world.

I dwell in Possibility – A fairer House than Prose – More numerous of Windows – Superior – for Doors – Of Chambers as the Cedars – Impregnable of eye – And for an everlasting Roof The Gambrels of the Sky – Of Visitors – the fairest – For Occupation – This – The spreading wide my narrow Hands To gather Paradise –

The depressing majority of comics seem to be about violence of one sort or another, [...] And I just don’t enjoy violence. I can see that narratively it is often a powerful spike in a story, but I certainly don’t want to dwell on it. I don’t want it in my real life, I don’t find violence entertaining in and of itself, or exciting, or funny. But sex is happily part of most people’s lives, and crosses the mind most days, I would say, even if it’s just watching your partner get out of bed in the morning. [...] Most pornography is pretty awful. I mean, it does the job at the most utilitarian level, but it rarely excites other areas of the mind, or the eye. It’s repetitive, bland and often a bit silly. I was interested in trying to do something that has an aesthetic beauty to it if possible, and something that tickles the intellect as well as the more basic areas of the mind. Maybe that’s not possible, and as soon as you start to think too much, it stops working as pornography. I don’t think so, but I guess it’s in the eye and mind of the viewer.

The evil heart which still remaineth in the Christian, doth always, when it is not attacking or obstructing, still reign and dwell within him. My heart is just as bad when no evil emanates from it, as when it is all over vileness in its external developments. A volcano is ever a volcano; even when it sleeps, trust it not. A lion is a lion, even though he play like a kid; and a serpent, is a serpent, even though you may stroke it while for a season it slumbers; there is still a venom in its sting when its azure scales invite the eye. My heart, even though for an hour, it may not have had an evil thought, is still evil. If it were possible that I could live for days without a single temptation from my own heart to sin, it would be still just as evil as it was before; and it is always either displaying its vileness, or else preparing for another display. It is either loading its cannon to shoot against us, or else it is positively at warfare with us. You may rest assured that the heart is never other than it originally was; the evil nature is still evil; and when there is no blaze, it is heaping up the wood, wherewith it is to blaze another day. It is gathering up from my joys, from my devotions, from my holiness, and from all I do, some materials to attack me at some future period. The evil nature is only evil, and that continually, without the slightest mitigation or element of good. The new nature must always wrestle and fight with it; and when the two natures are not wrestling and fighting, there is no truce between them. When they are not in conflict, still they are foes. We must not trust our heart at any time; even when it speaks most fair, we must call it liar; and when it pretends to the most good, still we must remember its nature, for it is evil, and that continually.

What did I care anymore about his political opinions, about Pasquale and Nadia, about the death of Ulrike Meinhof, the birth of the Socialist Republic of Vietnam, the electoral advances of the Communist Party? The world had retreated. I felt sunk inside myself, inside my flesh, which seemed to me not only the sole dwelling possible but also the only material for which it was worthwhile to struggle.

I surrender my focus on the past that I might dwell fully in the present. May my mind not wander into the darkness of before, but rather be filled with the light of now. May my heart be open to the knowing that anything is possible in any moment, and God Himself is not held back by the fears or mistakes of yesterday. I forgive what has been, and embrace what is. I am at peace in the holiness of this instant, and release all else.

I've decided that it's possible to LOVE someone for entirely SELFLESS reasons, for all of their flaw and weaknesses, and still NOT succeed in having them love you back. It's sad, perhaps, but not TRAGIC, unless you dwell forever in the PURSUIT of their elusive affections.

In my own heart there dwells no faith in pæter-nature. That Nature and its God are two, no man who thinks, will deny. That the latter, creating the former, can, at will, control or modify it, is also unquestionable. I say "at will;" for the question is of will, and not, as the insanity of logic has assumed, of power. It is not that the Deity cannot modify his laws, but that we insult him in imagining a possible necessity for modification. In their origin these laws were fashioned to embrace all contingencies which could lie in the Future. With God all is Now.

I don't myself think much of science as a phase of human development. It has given us a lot of ingenious toys; they take our attention away from the real problems, of course, and since the problems are insoluble, I suppose we ought to be grateful for distraction. But the fact is, the human mind, the individual mind, has always been made more interesting by dwelling on the old riddles, even if it makes nothing of them. Science hasn't given us any new amazements, except of the superficial kind we get from witnessing dexterity and sleight-of-hand. It hasn't given us any richer pleasures, as the Renaissance did, nor any new sins-not one! Indeed, it takes our old ones away. It's the laboratory, not the Lamb of God, that taketh away the sins of the world. You'll agree there is not much thrill about a physiological sin. We were better off when even the prosaic matter of taking nourishment could have the magnificence of a sin. I don't think you help people by making their conduct of no importance-you impoverish them. As long as every man and woman who crowded into the cathedrals on Easter Sunday was a principal in a gorgeous drama with God, glittering angels on one side and the shadows of evil coming and going on the other, life was a rich thing. The king and the beggar had the same chance at miracles and great temptations and revelations. And that's what makes men happy, believing in the mystery and importance of their own little individual lives. It makes us happy to surround our creature needs and bodily instincts with as much pomp and circumstance as possible. Art and religion (they are the same thing, in the end, of course) have given man the only happiness he has ever had.

I want you to go out and buy yourself a lighter or a good box of matches. If they are matches, it is nice for them to be strike-anywhere matches. Those are the best kind. The lighter does not have to be a very nice one. In fact, it should be fairly nondescript, if possible. You will keep it in your pocket as a sort of token. Stick your hand in there now and then as you go around and remember: all the buildings that exist, all the grand structures of wealth and power, they remain standing because you permit them to remain. With this little lick of flame in your pocket, with this little gift of Prometheus, you can reduce everyone to a sort of grim equality. All those who ride on the high horse may be made to walk. Therefore, when you are at the bank and the bank manager speaks roughly to you, when you are denied entrance to a restaurant or other place of business, when you are made to work longer than you should need to, when you are driven out of your own little dwelling and made to live in the street, reach into your pocket, caress your own little vehicle of flame, and feel the comfort there. We shall set fires—and when we set them, we shall know why.

I forgot at the time that this inability to penetrate a room is a particular form of hesitation to be associated with persons in whom an extreme egoism is dominant: the acceptance of someone else’s place or dwelling possibly implying some distasteful abnegation of the newcomer’s rights or position.

The funny thing is, the more I dwelled on the possibilities of having DID, the more time I seemed to have to do it. For what seemed like forever, and certainly for the last few years since the acid and fire incidents, days had rushed by in a blur. It was strange to admit but I suddenly seemed to have more time to myself.

DURING the whole of a dull, dark, and soundless day in the autumn of the year, when the clouds hung oppressively low in the heavens, I had been passing alone, on horseback, through a singularly dreary tract of country; and at length found myself, as the shades of the evening drew on, within view of the melancholy House of Usher. I know not how it was; but, with the first glimpse of the building, a sense of insufferable gloom pervaded my spirit. I say insufferable; for the feeling was unrelieved by any of that half-pleasurable, because poetic, sentiment, with which the mind usually receives even the sternest natural images of the desolate or terrible. I looked upon the scene before me—upon the mere house, and the simple landscape features of the domain—upon the bleak walls—upon the vacant eye-like windows—upon a few rank sedges—and upon a few white trunks of decayed trees—with an utter depression of soul which I can compare to no earthly sensation more properly than to the after-dream of the reveler upon opium—the bitter lapse into every-day life—the hideous dropping off of the veil. There was an iciness, a sinking, a sickening of the heart—an unredeemed dreariness of thought which no goading of the imagination could torture into aught of the sublime. What was it—I paused to think—what was it that so unnerved me in the contemplation of the House of Usher? It was a mystery all insoluble; nor could I grapple with the shadowy fancies that crowded upon me as I pondered. I was forced to fall back upon the unsatisfactory conclusion that while, beyond doubt, there are combinations of very simple natural objects which have the power of thus affecting us, still the analysis of this power lies among considerations beyond our depth. It was possible, I reflected, that a mere different arrangement of the particulars of the scene, of the details of the picture, would be sufficient to modify, or perhaps to annihilate its capacity for sorrowful impression; and, acting upon this idea, I reined my horse to the precipitous brink of a black and lurid tarn that lay in unruffled luster by the dwelling, and gazed down—but with a shudder even more thrilling than before—upon the remodeled and inverted images of the gray sedge, and the ghastly tree stems, and the vacant and eye-like windows.

Faced with an ecological crisis whose roots lie in this disengagement, in the separation of human agency and social responsibility from the sphere of our direct involvement with the non-human environment, it surely behoves us to reverse this order of priority. I began with the point that while both humans and animals have histories of their mutual relations, only humans narrate such histories. But to construct a narrative, one must already dwell in the world and, in the dwelling, enter into relationships with its constituents, both human and non-human. I am suggesting that we rewrite the history of human-animal relations, taking this condition of active engagement, of being-in-the-world, as our starting point. We might speak of it as a history of human concern with animals, insofar as this notion conveys a caring, attentive regard, a 'being with'. And I am suggesting that those of us who are 'with' animals in their day-to-day lives, most notably hunters and herdsmen, can offer us some of the best possible indications of how we might proceed.

With mortality in the balance, one of life’s most delicious activities when you’re young—imagining your future—had become a frightening, despair-inducing exercise. The future had once seemed infinite with possibility. Now it was shrouded in doom, a dark space ahead filled only with the promise of more poisonous treatments and terrifying unknowns. Thinking about the past stirred a nostalgia I preferred not to dwell on, a painful reminder of all I had lost, was losing: my friends; my youth; my fertility; my hair; the “milestone necklace” my parents had given me on my first day of chemo, which had gone missing somewhere in transit between the hospital and home; my mind, as the chemo made me cloudy and slow; my faith that I would ever make it to transplant.

I understand that the current conditions in your life may not be your favorite thing to dwell on right now. You may have become very adept at concentrating on later, distracting yourself with the possibilities of the future. You may have grown accustomed to looking the other direction, daydreaming your life away, too overwhelmed at this point to even try figuring out solutions anymore for your present reality.

From the centre of the “perfect man” flows the ocean (where, as we have said, the god dwells). The “perfect” man is, as Jesus says, the “true door,” through which the “perfect” man must go in order to be reborn. Here the problem of how to translate “teleios” becomes crucial; for—we must ask—why should anyone who is “perfect” need renewal through rebirth?108 One can only conclude that the perfect man was not so perfected that no further improvement was possible. We encounter a similar difficulty in Philippians 3 : 12, where Paul says: “Not that I … am already perfect” (τετελείωμαɩ). But three verses further on he writes: “Let us then, as many as are perfect (τέλεɩoɩ) be of this mind.” The Gnostic use of τέλεɩoς obviously agrees with Paul’s. The word has only an approximate meaning and amounts to much the same thing as πνεʋματɩκóς, ‘spiritual,’109 which is not connected with any conception of a definite degree of perfection or spirituality. The word “perfect” gives the sense of the Greek τέλεɩoς correctly only when it refers to God. But when it applies to a man, who in addition is in need of rebirth, it can at most mean “whole” or “complete,” especially if, as our text says, the complete man cannot even be saved unless he passes through this door.

That was our first home. Before I felt like an island in an ocean, before Calcutta, before everything that followed. You know it wasn’t a home at first but just a shell. Nothing ostentatious but just a rented two-room affair, an unneeded corridor that ran alongside them, second hand cane furniture, cheap crockery, two leaking faucets, a dysfunctional doorbell, and a flight of stairs that led to, but ended just before the roof (one of the many idiosyncrasies of the house), secured by a sixteen garrison lock, and a balcony into which a mango tree’s branch had strayed. The house was in a building at least a hundred years old and looked out on a street and a tenement block across it. The colony, if you were to call it a colony, had no name. The house itself was seedy, decrepit, as though a safe-keeper of secrets and scandals. It had many entries and exits and it was possible to get lost in it. And in a particularly inspired stroke of whimsy architectural genius, it was almost invisible from the main road like H.G. Wells’ ‘Magic Shop’. As a result, we had great difficulty when we had to explain our address to people back home. It went somewhat like this, ‘... take the second one from the main road….and then right after turning left from Dhakeshwari, you will see a bird shop (unspecific like that, for it had no name either)… walk straight in and take the stairs at the end to go to the first floor, that’s where we dwell… but don’t press the bell, knock… and don't walk too close to the cages unless you want bird-hickeys…’’ ('Left from Dhakeshwari')

Release the grudges you’re holding against yourself,” Angel said. “Or one day they will become your undoing.” Snow White set the papers she was holding back on her desk. “What do you mean?” “If you continue to dwell on your short-comings, you will drive yourself mad. You are human. You will make mistakes. And while I admire your spirit—for it means you will work actively to make as few errors as possible and learn from them—I can say if you do not learn to forgive yourself for your past iniquities, years from now it will be you we are rescuing. Such thoughts open the doorway to darkness.

What did I care anymore about his political opinions, about Pasquale and Nadia, about the death of Ulrike Meinhof, the birth of the Socialist Republic of Vietnam, the electoral advances of the Communist Party? The world had retreated. I felt sunk inside myself, inside my flesh, which seemed to me not only the sole dwelling possible but also the only material for which it was worthwhile to struggle. It was a relief when he, the witness to order and disorder, closed the door behind him. I couldn’t bear to be under his gaze, I feared that lips raw from kissing, the night’s weariness, the body hypersensitive, as if burned, all would suddenly become visible.

I will not mention the name (and what bits of it I happen to give here appear in decorous disguise) of that man, that Franco-Hungarian writer... I would rather not dwell upon him at all, but I cannot help it— he is surging up from under my pen. Today one does not hear much about him; and this is good, for it proves that I was right in resisting his evil spell, right in experiencing a creepy chill down my spine whenever this or that new book of his touched my hand. The fame of his likes circulates briskly but soon grows heavy and stale; and as for history it will limit his life story to the dash between two dates. Lean and arrogant, with some poisonous pun ever ready to fork out and quiver at you, and with a strange look of expectancy in his dull brown veiled eyes, this false wag had, I daresay, an irresistible effect on small rodents. Having mastered the art of verbal invention to perfection, he particularly prided himself on being a weaver of words, a title he valued higher than that of a writer; personally, I never could understand what was the good of thinking up books, of penning things that had not really happened in some way or other; and I remember once saying to him as I braved the mockery of his encouraging nods that, were I a writer, I should allow only my heart to have imagination, and for the rest rely upon memory, that long-drawn sunset shadow of one’s personal truth. I had known his books before I knew him; a faint disgust was already replacing the aesthetic pleasure which I had suffered his first novel to give me. At the beginning of his career, it had been possible perhaps to distinguish some human landscape, some old garden, some dream- familiar disposition of trees through the stained glass of his prodigious prose... but with every new book the tints grew still more dense, the gules and purpure still more ominous; and today one can no longer see anything at all through that blazoned, ghastly rich glass, and it seems that were one to break it, nothing but a perfectly black void would face one’s shivering soul. But how dangerous he was in his prime, what venom he squirted, with what whips he lashed when provoked! The tornado of his passing satire left a barren waste where felled oaks lay in a row, and the dust still twisted, and the unfortunate author of some adverse review, howling with pain, spun like a top in the dust.

I looked upon the scene before me—upon the mere house, and the simple landscape features of the domain—upon the bleak walls—upon the vacant eye-like windows—upon a few rank sedges—and upon a few white trunks of decayed trees—with an utter desperation of soul which I can compare to no earthly sensation more properly than to the afterdream of the reveller upon opium—the bitter lapse into everyday life—the hideous dropping off of the veil. There was an iciness, a sinking, a sickening of the heart—an unredeemed dreariness of thought which no goading of the imagination could torture into aught of the sublime. What was it—I paused to think—what was it that so unnerved me in the contemplation of the House of Usher? It was a mystery all insoluble; nor could I grapple with the shadowy fancies that crowded upon me as I pondered. I was forced to fall back upon the unsatisfactory conclusion, that while, beyond doubt, there are combinations of very simple natural objects which have the power of thus affecting us, still the analysis of this power lies among considerations beyond our depth. It was possible, I reflected, that a mere different arrangement of the particulars of the scene, of the details of the picture, would be sufficient to modify, or perhaps to annihilate its capacity for sorrowful impression; and, acting upon this idea, I reined my horse to the precipitous brink of a black and lurid tarn that lay in unruffled lustre by the dwelling, and gazed down—but with a shudder even more thrilling than before—upon the remodelled and inverted images of the grey sedge, and the ghastly tree-stems, and the vacant and eye-like windows.

it is possible for you to have real faith, and yet to have the most grievous unbelief! "Oh!" say you, "how can faith and unbelief live together?" They cannot live together in peace, but they may dwell together in the same heart. Remember what our Lord Jesus said to Peter "O thou of little faith, wherefore didst thou doubt?" He did not say, "O thou of no faith," but "of little faith." Thus there was some faith, though there was also much doubt. So, in the psalmist, there was some faith, — there was, indeed, a great deal of faith, — for he said, "O my God," and it takes great faith truly to say "my God." Yet is there not also great unbelief here? Otherwise, would his soul have been cast down at all? But, meanwhile, had he not the yearnings of lively hope in God? If not, would he have dared to say, "Therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar ?

…There is some firm place in me which knows that what happened to Wally, whatever it was, whatever it is that death is as it transliterates us, moving us out of this life into what we can’t know, is kind. I shock myself, writing that. I know that many deaths are anything but gentle. I know people suffer terribly…I know many die abandoned, unseen, their stories unheard, their dignity violated, their human worth ignored. I suspect that the ease of Wally’s death, the rightness of it, the loving recognition which surrounded him, all made it possible for me to see clearly, to witness what other circumstances might obscure. I know, as surely as I know anything, that he’s all right now. And yet. And yet he’s gone, an absence so forceful it is itself a daily hourly presence. My experience of being with Wally… brought me to another sort of perception, but I can’t stay in that place, can’t sustain that way of seeing. The experience of knowing, somehow, that he’s all right, lifted in some kind process that turns at the heart of the world, gives way, as it must, to the plain aching fact that he’s gone. And doubt. And the fact that we can’t understand, that it’s our condition to not know. Is that our work in the world, to learn to dwell in such not-knowing? We need our doubt so as to not settle for easy answers. Not-knowing pushes us to struggle after meaning for ourselves…Doubt’s lesson seems to be that whatever we conclude must be provisional, open to revision, subject to correction by forces of change. Leave room, doubt says, for the unknowable, for what it will never quite be your share to see. Stanley Kunitz says somewhere that if poetry teaches us anything, it is that we can believe two completely contradictory things at once. And so I can believe that death is utter, unbearable rupture, just as I know that death is kind.

May I inquire what is the point?” he snapped impatiently. “Indeed you may,” Lucinda said, thinking madly for some way to prod him into remembering his long-ago desire for Elizabeth and to prick his conscience. “The point is that I am well apprised of all that transpired between Elizabeth and yourself when you were last together. I, however,” she decreed grandly, “am inclined to place the blame for your behavior not on a lack of character, but rather a lack of judgment.” He raised his brows but said nothing. Taking his silence as assent, she reiterated meaningfully, “A lack of judgment on both your parts.” “Really?” he drawled. “Of course,” she said, reaching out and brushing the dust from the back of a chair, then rubbing her fingers together and grimacing with disapproval. “What else except lack of judgment could have caused a seventeen-year-old girl to rush to the defense of a notorious gambler and bring down censure upon herself for doing it?” “What indeed?” he asked with growing impatience. Lucinda dusted off her hands, avoiding his gaze. “Who can possibly know except you and she? No doubt it was the same thing that prompted her to remain in the woodcutter’s cottage rather than leaving it the instant she discovered your presence.” Satisfied that she’d done the best she was able to on that score, she became brusque again-an attitude that was more normal and, therefore, far more convincing. “In any case, that is all water under the bridge. She has paid dearly for her lack of judgment, which is only right, and even though she is now in the most dire straits because of it, that, too, is justice.” She smiled to herself when his eyes narrowed with what she hoped was guilt, or at least concern. His next words disabused her of that hope: “Madam, I do not have all day to waste in aimless conversation. If you have something to say, say it and be done!” “Very well,” Lucinda said, gritting her teeth to stop herself from losing control of her temper. “My point is that it is my duty, my obligation to see to Lady Cameron’s physical well-being as well as to chaperon her. In this case, given the condition of your dwelling, the former obligation seems more pressing than the latter, particularly since it is obvious to me that the two of you are not in the least need of a chaperon to keep you from behaving with impropriety. You may need a referee to keep you from murdering each other, but a chaperon is entirely superfluous. Therefore, I feel duty-bound to now ensure that adequate servants are brought here at once. In keeping with that, I would like your word as a gentleman not to abuse her verbally or physically while I am gone. She has already been ill-used by her uncle. I will not permit anyone else to make this terrible time in her life more difficult than it already is.” “Exactly what,” Ian asked in spite of himself, “do you mean by a ‘terrible time’?” “I am not at liberty to discuss that, of course,” she said, fighting to keep her triumph from her voice. “I am merely concerned that you behave as a gentleman. Will you give me your word?” Since Ian had no intention of laying a finger on her, or even spending time with her, he didn’t hesitate to nod. “She’s perfectly safe from me.” “That is exactly what I hoped to hear,” Lucinda lied ruthlessly.

I now turn to a *subjective* consideration that belongs here; yet I can give even less distinctness to it than to the objective consideration just discussed, for I shall be able to express it only by image and simile. Why is our consciousness brighter and more distinct the farther it reaches outwards, so that its greatest clearness lies in sense perception, which already half belongs to things outside us; and, on the other hand, becomes more obscure as we go inwards, and leads, when followed to its innermost recesses, into a darkness in which all knowledge ceases? Because, I say, consciousness presupposes *individuality*; but this belongs to the mere phenomenon, since, as the plurality of the homogeneous, it is conditioned by the forms of the phenomenon, time and space. On the other hand, our inner nature has its root in what is no longer phenomenon but thing-in-itself, to which therefore the forms of the phenomenon do not reach; and in this way, the chief conditions of individuality are wanting, and distinct consciousness ceases therewith. In this root-point of existence the difference of beings ceases, just as that of the radii of a sphere ceases at the centre. As in the sphere the surface is produced by the radii ending and breaking off, so consciousness is possible only where the true inner being runs out into the phenomenon. Through the forms of the phenomenon separate individuality becomes possible, and on this individuality rests consciousness, which is on this account confined to phenomena. Therefore everything distinct and really intelligible in our consciousness always lies only outwards on this surface on the sphere. But as soon as we withdraw entirely from this, consciousness forsakes us―in sleep, in death, and to a certain extent also in magnetic or magic activity; for all these lead through the centre. But just because distinct consciousness, as being conditioned by the surface of the sphere, is not directed towards the centre, it recognizes other individuals certainly as of the same kind, but not as identical, which, however, they are in themselves. Immortality of the individual could be compared to the flying off at a tangent of a point on the surface; but immortality, by virtue of the eternity of the true inner being of the whole phenomenon, is comparable to the return of that point on the radius to the centre, whose mere extension is the surface. The will as thing-in-itself is entire and undivided in every being, just as the centre is an integral part of every radius; whereas the peripheral end of this radius is in the most rapid revolution with the surface that represents time and its content, the other end at the centre where eternity lies, remains in profoundest peace, because the centre is the point whose rising half is no different from the sinking half. Therefore, it is said also in the *Bhagavad-Gita*: *Haud distributum animantibus, et quasi distributum tamen insidens, animantiumque sustentaculum id cognoscendum, edax et rursus genitale* (xiii, 16, trans. Schlegel) [Undivided it dwells in beings, and yet as it were divided; it is to be known as the sustainer, annihilator, and producer of beings]. Here, of course, we fall into mystical and metaphorical language, but it is the only language in which anything can be said about this wholly transcendent theme.

Well, now, if we’d known we were going to have such…ah…gra…that is, illustrious company, we’d have-“ “Swept off the chairs?” Lucinda suggested acidly. “Shoveled off the floor?” “Lucinda!” Elizabeth whispered desperately. “They didn’t know we were coming.” “No respectable person would dwell in such a place even for a night,” she snapped, and Elizabeth watched in mingled distress and admiration as the redoubtable woman turned around and directed her attack on their unwilling host. “The responsibility for our being here is yours, whether it was a mistake or not! I shall expect you to rout your servants from their hiding places and have them bring clean linens up to us at once. I shall also expect them to have this squalor remedied by morning! It is obvious from your behavior that you are no gentleman; however, we are ladies, and we shall expect to be treated as such.” From the corner of her eye Elizabeth had been watching Ian Thornton, who was listening to all of this, his jaw rigid, a muscle beginning to twitch dangerously in the side of his neck. Lucinda, however, was either unaware of or unconcerned with his reaction, for, as she picked up her skirts and turned toward the stairs, she turned on Jake. “You may show us to our chambers. We wish to retire.” “Retire!” cried Jake, thunderstruck. “But-but what about supper?” he sputtered. “You may bring it up to us.” Elizabeth saw the blank look on Jake’s face, and she endeavored to translate, politely, what the irate woman was saying to the startled red-haired man. “What Miss Throckmorton-Jones means is that we’re rather exhausted from our trip and not very good company, sir, and so we prefer to dine in our rooms.” “You will dine,” Ian Thornton said in an awful voice that made Elizabeth freeze, “on what you cook for yourself, madam. If you want clean linens, you’ll get them yourself from the cabinet. If you want clean rooms, clean them! Am I making myself clear?” “Perfectly!” Elizabeth began furiously, but Lucinda interrupted in a voice shaking with ire: “Are you suggesting, sirrah, that we are to do the work of servants?” Ian’s experience with the ton and with Elizabeth had given him a lively contempt for ambitious, shallow, self-indulgent young women whose single goal in life was to acquire as many gowns and jewels as possible with the least amount of effort, and he aimed his attack at Elizabeth. “I am suggesting that you look after yourself for the first time in your silly, aimless life. In return for that, I am willing to give you a roof over your head and to share our food with you until I can get you to the village. If that is too overwhelming a task for you, then my original invitation still stands: There’s the door. Use it!” Elizabeth knew the man was irrational, and it wasn’t worth riling herself to reply to him, so she turned instead to Lucinda. “Lucinda,” she said with weary resignation, “do not upset yourself by trying to make Mr. Thornton understand that his mistake has inconvenienced us, not the other way around. You will only waste your time. A gentleman of breeding would be perfectly able to understand that he should be apologizing instead of ranting and raving. However, as I told you before we came here, Mr. Thornton is no gentleman. The simple fact is that he enjoys humiliating people, and he will continue trying to humiliate us for as long as we stand here.” Elizabeth cast a look of well-bred disdain over Ian and said, “Good night, Mr. Thornton.” Turning, she softened her voice a little and said, “Good evening, Mr. Wiley.

I am of opinion that if the names of contributors were to be inscribed as benefactors for all time, many foreigners would be induced to contribute, and possibly not a few states, in their desire to obtain the right of inscription; indeed I anticipate that some kings, tyrants, and satraps will display a keen desire to share in such a favour. [...] Were such a capital once furnished, it would be a magnificent plan to build lodging-houses for the benefit of shipmasters in the neighbourhood of the harbours, in addition to those which exist; and again, on the same principle, suitable places of meeting for merchants, for the purposes of buying and selling; and thirdly, public lodging-houses for persons visiting the city. Again, supposing dwelling-houses and stores for vending goods were fitted up for retail dealers in Piraeus and the city, they would at once be an ornament to the state and a fertile source of revenue. Also it seems to me it would be a good thing to try and see if, on the principle on which at present the state possesses public warships, it would not be possible to secure public merchant vessels, to be let out on the security of guarantors just like any other public property. If the plan were found feasible this public merchant navy would be a large source of extra revenue.

In my thirty years as a judge I have only ever pronounced in favour of the death penalty." "And don't you think," I asked him, "that you might have some reason to reproach yourself for the deaths of these people – as you would with a murder?" "Goodness!" he said. "Must we dwell on this?" "But," I told him, "this is nonetheless what polite society would call an absolute horror." "Oh," he replied, "one must learn to accept the horror of anything that makes one hard, and for one very simple reason – which is that this thing, however appalling you would like to think it might be, is no longer horrifying for you the moment it makes you come; it only remains so therefore in other people's eyes, but who can tell me that the opinions of others – which are almost always wrong on every score – are not equally so on this one? Nothing," he continued, "is fundamentally good or fundamentally bad – everything is simply relative to our customs, opinions and prejudices. Once this point is established, it is entirely possible that something perfectly indifferent in its own right might nevertheless seem contemptible in your eyes and yet most delightful in mine; and the moment I develop a liking for it – as difficult as it may be to determine its true worth – the moment it amuses me, would I not be mad to deprive myself of it just because you disapprove?

10. A wounded person might be saved but a wounded person wouldn't heal that easily. ch 173 Pg 1999 11. s. I could hear a slight creaking sound from Yoo Joonghyuk's body. His body was already at the limit. Even so, Yoo Joonghyuk didn't give up. PG 2059 12. There is no magic that will heal all wounds just because someone else has a deep wound as well. PG 2089 13. I will pull all of you down from that fucking heaven. PG 2192 CH 190 14. In a place they couldn't see, the story that was going to destroy them had just begun PG2226 15. The most dangerous enemy is always the closest ally PG 2265 16. "Don't regard past failures as scriptures. There will be no change if you don't do anything. PG 2299 17. Fight, fight and fight again PG2365 18.Fight, fight again and keep moving forward. It was the best mourning possible for this guy's past. PG 2623 19. If that happens, I will destroy all the worlds that caused that Fate. PG 2676 20. "The scenario is a small destruction to prevent a greater destruction." PG 2802 21. This was Yoo Joonghyuk. He didn't give up on his goal even if he gave up his life. 22. "I felt it while living… life is supposed to be like this. There are times when nothing can be done and times when things don't work out. PG 2824 23. "I know that things don't work out well. Not everything will flow as you wish. Even so, don't dwell on it too much and let your heart lead you." PG 2827 24. In order to hold that spear, Yoo Joonghyuk trained with a single focus for decades.PG 3470 25.Don't be fooled by what you see! Believe in yourself, not the myths already recorded! Pg 3685 26.there is no good or evil. There is only our desire to see the story pg 3690 27. Are all failed stories meaningless? Even if you know you will fail, isn't the story of those who have fought to the end worth it? PG3706 28. It was a dependable tone. I really wanted a father like this. 3719 29. Then I looked around and saw Han Sooyoung dangling her legs while sucking candy. I scolded Han Sooyoung, "Is it delicious?" "Strangely, I've been craving something sweet lately. Do you want to eat?" Han Sooyoung didn't wait for my answer and shoved the candy she was holding into my mouth. It had a lemon flavour. I ate the candy and Han Sooyoung looked at me quietly. "By the way, that's what I was eating." "So?" "…You are really no fun." Pg 3734 30. 'Yoo Joonghyuk' of the other rounds were watching us. Some looked envious while others had gloomy expressions. Finally, there was one with an expression of intrigue. Pg 3747 31. Sometimes the thing that looks like a road isn't a road pg3767 32. "Kim Dokja, you know you aren't a godlike person." I smelt lemon candy from the grumbling voice. Han Sooyoung took the brush from my hand in a frustrated manner. "There are some things in the world you don't know about, you idiot. pg3792 33. [I think it will be hard to just send you away.] [What bullshit is that?] [If you are a demon king, you should be worthy. Isn't that right? pg 3844

I looked upon the scene before me—upon the mere house, and the simple landscape features of the domain—upon the bleak walls—upon the vacant eye-like windows—upon a few rank sedges—and upon a few white trunks of decayed trees—with an utter desperation of soul which I can compare to no earthly sensation more properly than to the afterdream of the reveller upon opium—the bitter lapse into everyday life—the hideous dropping off of the veil. There was an iciness, a sinking, a sickening of the heart—an unredeemed dreariness of thought which no goading of the imagination could torture into aught of the sublime. What was it—I paused to think—what was it that so unnerved me in the contemplation of the House of Usher? It was a mystery all insoluble; nor could I grapple with the shadowy fancies that crowded upon me as I pondered. I was forced to fall back upon the unsatisfactory conclusion, that while, beyond doubt, there are combinations of very simple natural objects which have the power of thus affecting us, still the analysis of this power lies among considerations beyond our depth. It was possible, I reflected, that a mere different arrangement of the particulars of the scene, of the details of the picture, would be sufficient to modify, or perhaps to annihilate its capacity for sorrowful impression; and, acting upon this idea, I reined my horse to the precipitous brink of a black and lurid tarn that lay in unruffled lustre by the dwelling, and gazed down—but with a shudder even more thrilling than before—upon the remodelled and inverted images of the grey sedge, and the ghastly tree-stems, and the vacant and eye-like windows.

Phid. In what then, pray, shall I obey you? Strep. Reform your habits as quickly as possible, and go and learn what I advise. Phid. Tell me now, what do you prescribe? Strep. And will you obey me at all? Phid. By Bacchus, I will obey you. Strep. Look this way then! Do you see this little door and little house? Phid. I see it. What then, pray, is this, father? Strep. This is a thinking-shop of wise spirits. There dwell men who in speaking of the heavens persuade people that it is an oven, and that it encompasses us, and that we are the embers. These men teach, if one give them money, to conquer in speaking, right or wrong. Phid. Who are they? Strep. I do not know the name accurately. They are minute philosophers, noble and excellent. Phid. Bah! They are rogues; I know them. You mean the quacks, the pale-faced wretches, the bare-footed fellows, of whose numbers are the miserable Socrates and Chaerephon. Strep. Hold! Hold! Be silent! Do not say anything foolish. But, if you have any concern for your father's patrimony, become one of them, having given up your horsemanship. Phid. I would not, by Bacchus, even if you were to give me the pheasants which Leogoras rears! Strep. Go, I entreat you, dearest of men, go and be taught. Phid. Why, what shall I learn? Strep. They say that among them are both the two causes—the better cause, whichever that is, and the worse: they say that the one of these two causes, the worse, prevails, though it speaks on the unjust side. If, therefore you learn for me this unjust cause, I would not pay any one, not even an obolus of these debts, which I owe at present on your account. Phid. I can not comply; for I should not dare to look upon the knights, having lost all my colour.

There is no God, and man is his prophet," replied Niels bitterly and rather sadly. "Exactly," scoffed Hjerrild. "After all, atheism is unspeakably tame. Its end and aim is nothing but a disillusioned humanity. The belief in a God who rules everything and judges everything is humanity's last great illusion, and when that is gone, what then? Then you are wiser; but richer, happier? I can't see it." "But don't you see," exclaimed Niels Lyhne, "that on the day when men are free to exult and say: 'There is no God!' on that day a new heaven and a new earth will be created as if by magic. Then and not till then will heaven be a free infinite space instead of a spying, threatening eye. Then the earth will be ours and we the earth's, when the dim world of bliss or damnation beyond has burst like a bubble. The earth will be our true mother country, the home of our hearts, where we dwell, not as strangers and wayfarers a short time, but all our time. Think what intensity it will give to life, when everything must be concentrated within it and nothing left for a hereafter. The immense stream of love that is now rising up to the God of men's faith will bend to earth again and flow lovingly among all those beautiful human virtues with which we have endowed and embellished the godhead in order to make it worthy of our love. Goodness, justice, wisdom--who can name them all? Don't you see what nobility it will give men when they are free to live their life and die their death, without fear of hell or hope of heaven, but fearing themselves, hoping for themselves? How their consciences will grow, and what a strength it will give them when inactive repentance and humility cannot atone any more, when no forgiveness is possible except to redeem with good what they sinned with evil.

I dreamed once that I had committed a terrible crime. Carried beyond myself by passion, I knew not at the moment HOW evil was the thing I did. But I knew it was evil. And suddenly I became aware, when it was too late, of the nature of that which I had done. The horror that came with the knowledge was of the things that belong only to the secret soul. I was the same man as before I did it, yet was I now a man of whom my former self could not have conceived the possibility as dwelling within it. The former self seemed now by contrast lovely in purity, yet out of that seeming purity this fearful, foul I of the present had just been born! The face of my fellow-man was an avenging law, the face of a just enemy. Where, how, should the frightful face be hidden? The conscious earth must take it into its wounded bosom, and that before the all-seeing daylight should come. But it would come, and I should stand therein pointed at by every ray that shot through the sunny atmosphere! "The agony was of its own kind, and I have no word to tell what it was like. An evil odour and a sickening pain combined, might be a symbol of the torture. As is in the nature of dreams, possibly I lay but a little second on the rack, yet an age seemed shot through and through with the burning meshes of that crime, while, cowering and terror-stricken, I tossed about the loathsome fact in my mind. I had DONE it, and from the done there was no escape: it was for evermore a thing done.—Came a sudden change: I awoke. The sun stained with glory the curtains of my room, and the light of light darted keen as an arrow into my very soul. Glory to God! I was innocent! The stone was rolled from my sepulchre. With the darkness whence it had sprung, the cloud of my crime went heaving lurid away. I was a creature of the light and not of the dark. For me the sun shone and the wind blew; for me the sea roared and the flowers sent up their odours. For me the earth had nothing to hide. My guilt was wiped away; there was no red worm gnawing at my heart; I could look my neighbour in the face, and the child of my friend might lay his hand in mine and not be defiled! All day long the joy of that deliverance kept surging on in my soul.

Perhaps we could practice together at Marsbury House sometime,” he said. “I would enjoy that.” She ignored the niggle that said encouraging the duke’s suit was wrong when she wasn’t sure she wanted to marry him. “Yes, Lady Celia always enjoys showing a man how to use his gun,” Mr. Pinter put in. “You couldn’t ask for a better tutor, Your Grace.” When the duke stiffened understandably, she glared at Mr. Pinter. “His Grace needs no tutoring. He shoots quite well. And manages to remain civil at the same time, which is more than I can say for you, sir.” Why was Mr. Pinter being so difficult? Bad enough that he’d goaded her into this competition-must he also make her suitors resent her? So far they’d taken her participation in this competition in stride, but if he kept provoking them… Mr. Pinter scowled as they all halted to reload. “Civility is for you aristocrats.” His voice was sullen. “We mere mortals have no sense of it.” “Then it’s a miracle anyone ever hires you to do anything,” she retorted. “Civility is the bedrock of a polite society, no matter what a man’s station.” “I thought money was the bedrock,” eh countered. “Why else does your grandmother’s ultimatum have all of you dashing about trying to find spouses?” It was a nasty thing to say and he knew it, for he cast her a belligerent look as soon as the words left her mouth. “I don’t know why you should complain about that,” she said archly. “Our predicament has afforded you quite a good chance to plump your own pockets.” “Celia,” Oliver said in a low voice, “sheathe your claws.” “Why? He’s being rude.” The beater’s flushed the grouse. Mr. Pinter brought down another bird, a muscle ticking in his jaw as they all fired. “I beg your pardon, my lady. Sometimes my tongue runs away with my good sense.” “I’ve noticed.” She caught the gentlemen watching them with interest and forced a smile. “But since you were good enough to apologize, let us forget the matter, shall we?” With a taut nod, he acknowledged her request for a truce. After that, they both concentrated on shooting. She was determined to beat him, and he seemed equally determined to beat the other gentlemen. She tried not to dwell on why, but the possibility of another kiss from him made her nervous and excited.

Now this might sound strange to you, Serafina Pekkala, but I know the man better than any wife could know him, better than a mother. He’s been my master and my study for nigh on forty years. I can’t follow him to the height of his thought any more than I can fly, but I can see where he’s a-heading even if I can’t go after him. No, it’s my belief he turned away from a rebellion against the Church not because the Church was too strong, but because it was too weak to be worth the fighting.” “So…what is he doing?” “I think he’s a-waging a higher war than that. I think he’s aiming a rebellion against the highest power of all. He’s gone a-searching for the dwelling place of the Authority Himself, and he’s a-going to destroy Him. That’s what I think. It shakes my heart to voice it, ma’am. I hardly dare think of it. But I can’t put together any other story that makes sense of what he’s doing.” Serafina sat quiet for a few moments, absorbing what Thorold had said. Before she could speak, he went on: “ ’Course, anyone setting out to do a grand thing like that would be the target of the Church’s anger. Goes without saying. It’d be the most gigantic blasphemy, that’s what they’d say. They’d have him before the Consistorial Court and sentenced to death before you could blink. I’ve never spoke of it before and I shan’t again; I’d be afraid to speak it aloud to you if you weren’t a witch and beyond the power of the Church; but that makes sense, and nothing else does. He’s a-going to find the Authority and kill Him.” “Is that possible?” said Serafina. “Lord Asriel’s life has been filled with things that were impossible. I wouldn’t like to say there was anything he couldn’t do. But on the face of it, Serafina Pekkala, yes, he’s stark mad. If angels couldn’t do it, how can a man dare to think about it?” “Angels? What are angels?” “Beings of pure spirit, the Church says. The Church teaches that some of the angels rebelled before the world was created, and got flung out of heaven and into hell. They failed, you see, that’s the point. They couldn’t do it. And they had the power of angels. Lord Asriel is just a man, with human power, no more than that. But his ambition is limitless. He dares to do what men and women don’t even dare to think. And look what he’s done already: he’s torn open the sky, he’s opened the way to another world.

In 1933 things were still being taught in the higher educational establishments which had been proven by science to be false as long ago as 1899. The young man who wishes to keep abreast of the times, therefore, had to accept a double load on his unfortunate brain. In a hundred years' time, the number of people wearing spectacles, and the size of the human brain, will both have increased considerably; but the people will be none the more intelligent. What they will look like, with their enormous, bulging heads, it is better not to try to imagine; they will probably be quite content with their own appearance, but if things continue in the manner predicted by the scientists, I think we can count ourselves lucky that we shall not live to see them! When I was a schoolboy, I did all I could to get out into the open air as much as possible—my school reports bear witness to that ! In spite of this, I grew up into a reasonably intelligent young man, I developed along very normal lines, and I learnt a lot of things of which my schoolfellows learnt nothing. In short, our system of education is the exact opposite of that practised in the gymnasia of ancient days. The Greek of the golden age sought a harmonious education; we succeed only in producing intellectual monsters. Without the introduction of conscription, we should have fallen into complete decadence, and it is thanks to this universal military service that the fatal process has been arrested. This I regard as one of the greatest events in history. When I recall my masters at school, I realise that half of them were abnormal; and the greater the distance from which I look back on them, the stronger is my conviction that I am quite right. The primary task of education is to train the brain of the young. It is quite impossible to recognise the potential aspirations of a child of ten. In old days teachers strove always to seek out each pupil's weak point, and by exposing and dwelling on it, they successfully killed the child's self-confidence. Had they, on the contrary, striven to find the direction in which each pupil's talents lay, and then concentrated on the development of those talents, they would have furthered education in its true sense. Instead, they sought mass-production by means of endless generalisations. A child who could not solve a mathematical equation, they said, would do no good in life. It is a wonder that they did not prophesy that he would come to a bad and shameful end! Have things changed much to-day, I wonder? I am not sure, and many of the things I see around me incline me to the opinion that they have not.

When a Christian is delivered from demons or curses, it does not mean that those spirits had been living in his spirit. The Holy Spirit occupies the spirit of the believer, but demons can harass, torment, and oppress the soul of the believer. The Holy Spirit possesses the believer, meaning He owns him. Demonic spirits seek to oppress the Christian by controlling a part of his life. Being tormented by demons does not mean that you are not saved. It does not mean that those spirits own you. Derek Prince, who is a powerful influence on my life in the area of deliverance, shared in one of his talks that the Greek word New Testament writers used for demonic possession is “demonized.” He would explain that being demonized does not mean ownership, but partial control. It means that demons seek to control one area of your life. They cannot have possession or ownership of your spirit. How do you know which area demons control? Usually, it is in the areas where you are not in control because some demon is dominating that area of your soul. When you get delivered, you get the control back. During deliverance, that part of your soul gets released. Maybe you are thinking, darkness and light cannot abide together. It does not say that in the Bible. Some think that the Holy Spirit and an evil spirit cannot dwell in the same vessel. Really? Says who? The Scripture that we get this from says, “Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness?” (2 Corinthians 6:14). This verse does not say light and darkness cannot coexist. It says they should not exist together. Paul is telling us the way things should be, not what they cannot be. If you think Christians cannot be demonized, let me tell you, I have heard stories of when both light and darkness operated in the same person. For some examples, there was a fallen pastor who once preached holiness while frequently visiting prostitutes; a newly saved believer who habitually returned to drug abuse and suicidal attempts of self-destruction; a Christian leader who influenced many for the Gospel’s sake but ended up in jail for fraud and thievery.  Paul stated in 2 Corinthians 6:14, “Do not be unequally yoked together with unbelievers,” and then went on talking about how darkness and light should not have any fellowship together. If darkness and light cannot coexist, then Christians cannot date unbelievers. We know that this happens all of the time. It should not, but it does. The same thing happens with demonized Christians. They should not be under this demonic influence, but nowhere in the Bible does it say that this is not possible.

I landed a bit too fast and stumbled in my unlaced sneakers before slamming face first into Darius’s chest as he lurched forward to catch me. “Sorry,” I laughed as I looked up at him with a grin and he fell still as he helped me steady myself. “What?” I asked, trying to blink the sleep out of my eyes. “You’ve never smiled at me like that before,” he said in a rough voice, reaching out to brush some tangled strands of black hair out of my face. “Shut up, I smile at you all the time,” I replied as heat touched my cheeks and I tried to run my fingers through my knotty hair. Really should have taken a minute to brush it dumbass. Let’s hope he assumes it’s from flying. “Not like that you don’t,” Darius countered, a smile tugging at the corner of his mouth too as his gaze ran over me. “You look…cute.” “I don’t know what you mean. And I don’t do cute.” Darius snorted at me. “You look like you got dressed in the dark…” “Gee thanks, any more observations, Sherlock?” I asked, rolling my eyes at him but I was still grinning so there wasn’t much bite with my snark. “Well… You’re not wearing any makeup.” “I…woke up late, so-” “I like it,” he said, his smile growing as he looked me over. “You look all sleepy and innocent. I could almost imagine you just woke up in my bed.” I was definitely goddamn blushing now and thanks to my lack of bronzer he was clearly well aware of it. The sky was darkening overhead already as we lingered, but I fought the stars for just another moment. “If I’d spent the night in your bed, there wouldn’t have been anything innocent about it,” I taunted to get him back onto safer, less mortifying topics of conversation. Like sex. “As much as I ache for the feeling of your body against mine – and I really fucking do – I think if I was allowed a single cheat against this curse that keeps us apart, I’d just want to be able hold you in my arms,” he replied. “Just to wake up with you there, knowing you were safe.” My heart pounded at his words, but a crash of thunder from the heavens stopped me from replying. I offered him a frustrated smile and turned away from him as I began my run. Darius followed behind me, far enough back to allow the clouds to scatter again and I tried not to dwell on the disappointment that lingered in me as I upped my pace. Did I just shoot over here at the speed of light without brushing my hair or putting any makeup on rather than risk missing out on our run? I shook my head at myself as I tried to figure out what was going on here. I’d been purposefully ignoring this question up until now, but I seriously needed to consider what I was doing. Running with him every morning, messaging him every night. Exchanging little looks whenever we ended up in the same place and thinking about him way too often. This felt a hell of a lot like the start of something instead of the end of it, but that wasn’t possible. Even if he wanted it. Even if I wanted it. We couldn’t have it. The damn stars wouldn’t allow it. My mind twisted around and around as we ran on and I cursed the stars out with everything I had. But why was I doing that? Hadn’t I made my mind up about this? Hadn’t I already made the only decision I could? Darius might have been showing me more of himself now, he might have stopped hurting me and be trying to change but had he done enough to make up for all the pain he’d caused me? When I really thought about it, I still wasn’t sure. But I was sure that he made me smile when he messaged me, that I looked for him whenever I arrived in a room, that he seemed to be trying to do everything he could to set things right. And that I fantasised about him more than I had about any man in all my life. Even Tom Hardy. Even. Tom. Hardy. Fuck it. We ran around Aqua Lake, circling the shore and heading on into The Wailing Wood. Darius kept pace behind me in silence like always, but I decided to drop back. (Tory)

Depending on your point of view, Jersey City was the rose, or possibly the thorn, of the Garden State. It is so far back that my memories are rather vague, but they were my first memories, and this is where I have to start. We lived at 77 Nelson Avenue, behind my parents’ German-style delicatessen, in three Spartan rooms counting the kitchen. Supermarkets were not yet prevalent and the neighborhood general store, grocery store or delicatessen was where most folks shopped for food. It was during the pre-World War II years, when very few people owned cars and the general public did not have the modern means of travel, which we now take for granted. Every item people needed came from a different store, so to go shopping was a daily task of which people were not even consciously mindful. Even if they had a car, they would have to deal with constant breakdowns, poor and frequently unpaved roads, and tire problems. Garage rentals were crowded behind and between buildings. Parking on the street was limited and most people respected the concept that the parking space in front of a dwelling was for the resident who lived there. It was much easier to use the available mass transportation or endure long walks.

I believe in the reincarnation of the imagination. Many thousands of years ago, a dreamer lay in a field at night. He reached out to touch the moon, and it was beyond his reach. But, it was not beyond the reach of his imagination. Throughout millennia, his imagination, immortal, reincarnate, strove ever to extend his reach, until his ambition was realized. Although thousands of years were torn from the pages of the dreamer’s calendar, they are but a heartbeat of the spacetime where imagination dwells. This belief in the reincarnation of imagination is fundamental to an optimism that all things humanly imaginable are humanly possible. This optimism drives ambition and struggle; it fuels the energy and the hope that defy surrender or capitulation; and it sustains the belief that a good cause will be realized just as it is imagined, by the first voice of its incarnation through all of its many reincarnations, all within but the beat of the continuum of human existence. Such optimism is not the naïveté of innocence nor the delusion of inexperience untested by harsh reality. It confronts the troubles and the difficulties of the oftentimes cold, inhospitable and spiritually challenging, natural world. Indeed, for man to finally reach the moon, the reality of the coldest, most barren darkness had to be overcome against chains of gravity heavily weighing upon an infinite imagination’s liberation from a finite shell. Of this, I tell my children, that they may believe that their dreams and ambitions are attainable. That they dare not quit the struggle; that each effort only furthers the cause. That time is not a barrier, but a merely a condition; it is as much a part of the landscape in the spacetime of their existence as are the up and the down, or the near and the far. “When” will happen with “how,” and how is a continuous momentum as long as the dream is maintained and the imagination strives. And I tell them that, just as there was a dreamer reaching for the moon, there once was a dreamer who imagined extending his arms to enfold the world in peace. His imaginings have been reincarnated throughout millennia. We are urged and we urge others to imagine likewise, and thereby to keep this dream alive. And we shall discover the how, and we shall achieve the when, as long as we continue this dream along the path that has been imagined for us. This is what I believe. I share it with you. Invigorate it. Sustain it, that it may come to pass.

Jesus does love you. He does not wish to be separated from you one minute. We want to believe in the love of Jesus. No mother ever delighted in the baby in her arms as much as Jesus delights in you. He wants to be near you and to have unceasing fellowship with you. Take that in, beloved believer, and say, “If that is possible, God helping me, I must have this filling of the Holy Spirit, so I may always have Jesus dwelling in my heart.

Every day we get to choose our attitudes. We can determine to be happy and look on the bright side--expecting good things, and believing we will accomplish our dreams--or we can elect to be negative by focusing on our problems, dwelling on what didn’t work out, and living worried and discouraged. These are the choices we all can make. Nobody can force you to have a certain attitude. Life will go so much better if you simply decide to be positive. When you wake up, choose to be happy. That is the fourth undeniable quality of a winner. Choose to be grateful for the day. Choose to look on the bright side. Choose to focus on the possibilities. A good attitude does not automatically come. If you don’t choose it, then more than likely you’ll default to a negative mind-set, thinking: “I don’t feel like going to work. I’ve got so many obstacles. Nothing good is in my future.” A negative attitude will limit your life. We all face difficulties. We all have tough times, but the right attitude is, “This is not permanent, it’s only temporary. In the meantime I’m going to enjoy my life.” Maybe you didn’t get the promotion you worked hard for, or you didn’t qualify for that house you wanted. You could easily live with a sour attitude. Instead, you should think: “That’s all right. I know something better is coming.” If you become caught in traffic, think positively: “I’m not going to be stressed. I know I’m at the right place at the right time.” If your medical report wasn’t good, you can choose to think: “I’m not worried. This too shall pass.” If your dream is taking longer than you thought, you can choose to think: “I’m not discouraged. I know the right people, and the right opportunities are already in my future, and at the right time it will come to pass.

Let's imagine... if you glimpsed the future, you were frightened by what you saw, what would you do with that information? You would go to... the politicians, captains of industry? And how would you convince them? Data? Facts? Good luck! The only facts they won't challenge are the ones that keep the wheels greased and the dollars rolling in. But what if... what if there was a way of skipping the middle man and putting the critical news directly into everyone's head? The probability of wide-spread annihilation kept going up. The only way to stop it was to show it. To scare people straight. Because, what reasonable human being wouldn't be galvanized by the potential destruction of everything they've ever known or loved? To save civilization, I would show its collapse. But, how do you think this vision was received? How do you think people responded to the prospect of imminent doom? They gobbled it up like a chocolate eclair! They didn't fear their demise, they re-packaged it. It could be enjoyed as video-games, as TV shows, books, movies, the entire world wholeheartedly embraced the apocalypse and sprinted towards it with gleeful abandon. Meanwhile, your Earth was crumbling all around you. You've got simultaneous epidemics of obesity and starvation. Explain that one! Bees and butterflies start to disappear, the glaciers melt, algae blooms. All around you the coal mine canaries are dropping dead and you won't take the hint! In every moment there's the possibility of a better future, but you people won't believe it. And because you won't believe it you won't do what is necessary to make it a reality. So, you dwell on this terrible future. You resign yourselves to it for one reason, because *that* future does not ask anything of you today. So yes, we saw the iceberg and warned the Titanic. But you all just steered for it anyway, full steam ahead. Why? Because you want to sink! You gave up!

Guénon’s analytical project then not only exceeds that of Said in its diagnostic force of Orientalist and Western scholarship and its genealogy, but also offers possible solutions for the future that only match the depth of his diagnostics. If I am interested in briefly dwelling on these proposed reforms, it is not for their actual value for my overall argument as such, although, I think, we would do poorly to dismiss them out of hand. Their value instead lies in further explicating and pinning to the ground the deep structures of Orientalism and its intimate and dialectical ties to modernity as a new phenomenon in human history. Because Said navigated mainly at the conventional political level, and shirking -unknowingly to be sure- the engagement of the full weight of “undercurrents” in Europe that gave rise to the unique phenomenon called Orientalism, he had nothing to offer in the way of a solution other than comforting words aimed perhaps at engendering a glimmer of hope, but little else.

I think the universe is infinite, but the terms “infinity” and “eternity” are abstractions that have no physical correlation. The possibility that matter can act as its own architect and create the human eye or brain strikes me as irrational. The great mystery for me has always been the presence of evil in the human breast. Animals kill in order to survive. The record of humankind is so bad we cannot look at it squarely in the face or dwell on its memory lest we become subsumed by it. No? Try watching the 1937 Japanese footage of their own crimes in Nanking. Or the footage from Auschwitz or Dachau or photographs from My Lai. Or read medieval accounts of disembowelment and burning of a condemned man’s entrails, followed by the drawing and quartering of his body, all of it performed alive.

And if you could do whatever you wanted, without worrying about staying hidden? Would you still work at a bakery?” “I don’t know,” she said. “Perhaps, I suppose. But I can’t do whatever I want, so why dwell on it? It’ll only make me angry. “And you’d rather blinker your own thoughts than be angry?” “As usual you put it in the worst way possible, but yes.” “Why not be angry? It’s a pure, honest reaction!

When discussing Madame Bovary—the book and the lady herself—I shall use romantic in the following sense: "characterized by a dreamy, imaginative habit of mind tending to dwell on picturesque possibilities derived mainly from literature." A romantic person, mentally and emotionally living in the unreal, is profound or shallow depending on the quality of his or her mind,

When discussing Madame Bovary—the book and the lady herself—I shall use romantic in the following sense: "characterized by a dreamy, imaginative habit of mind tending to dwell on picturesque possibilities derived mainly from literature." A romantic person, mentally and emotionally living in the unreal, is profound or shallow depending on the quality of his or her mind.

Especially since I would gleefully cut off his balls and tie them around his neck for a bowtie, she thought, and smiled at him from the facing seat as she allowed her imagination to dwell lovingly upon the possibility.

WHEN WE BEGAN OUR JOURNEY, I SHARED WITH YOU MY OWN EXPERIENCE of venturing into the mind of ancient Israelites and the Jews and Christians of the first century and how that made it impossible to look at the Bible as I had before. It ruined me in an agreeable way. But I can only say that with hindsight. At the time of that experience, I had already taught on the college level and was in the midst of one of the nation’s most respected Hebrew Bible programs—and yet I hadn’t been thinking clearly about Scripture. I hadn’t seen much of what I’ve written in this book. I’d been blinded by tradition and my own predilection to keep certain things on the periphery when it came to the Bible. It was the worst possible time in my life to have everything put into upheaval, to have to rethink and reevaluate what I believed. It required that I be humbled, something that doesn’t come easily to an academic. The realization that I needed to read the Bible like a premodern person who embraced the supernatural, unseen world has illumined its content more than anything else in my academic life. One question I’ve been asked over the years when sharing insights that are now part of this book was one that I asked myself: Why haven’t I heard these things before? It astonished me that I could sit under years of biblical preaching and teaching and never have anyone alert me to the important and exciting truths we’ve tracked here. I’ve learned that the answer to that question is complex. Rather than dwell on it, God provoked me to do something about it. Most people aren’t going to learn Greek and Hebrew (and other dead languages) as part of studying Scripture. Most aren’t going to pursue a PhD in biblical studies, where they’ll encounter the high-level scholarship that will force them to think about what the biblical text really says and why it says it in its own ancient context, far removed from any modern tradition. But everyone ought to reap some benefit from those disciplines. And so it has become my ambition to parse that data and synthesize it so that more people can experience the thrill of rediscovering the supernatural worldview of the Bible—of reading the Bible again for the first time.

Vattimo is very different from Heidegger, and he clearly understands the importance and the centrality of Christian belief in defining the destiny of Western culture and civilization, and in fact at the end he dwells on the notion of agape as the result of the anti-metaphysical revolution of Christianity.40 However, it seems to me that there is a problem in his religious perspective because he does not place enough emphasis on the Cross. As I recently wrote, he sees only interpretations in human history and no facts.41 He aligns himself with the post-Nietzschean tradition in claiming the nonviability of any historical ‘truth’ and confining the novelty of Christianity to a purely discursive level. For him Christianity is mainly a textual experience, which we only believe in because somebody whom we trust and love told us to do so.42 Although this is a concept which is quite close to the idea of ‘positive internal mediation’, as proposed by Fornari, there is no grounding, no point of departure in this long chain of good imitation; or at least it is a loose one: the book, that, according to a strict hermeneutical approach, can be subject to any possible interpretation. Paul says that the only things he knows are Jesus Christ and him crucified (1 Corinthians 2.2), and this seems to me to be an indirect answer to Vattimo: one can deconstruct any form of mythical or ideological ‘truth’, but not the Cross, the actual death of the Son of God. That is the centre around which our culture rotates and from which it has evolved. Why should the world have changed if that event did not convey a radical and fundamental anthropological truth to the human being? God provided the text, but also the hermeneutical key with which to read it: the Cross. The two cannot be separated.

The room is chaotic for a while--people rushing in and rushing out again, our factionless guards trading places, new people in Erudite blue brought to sit among us--but gradually everything gets quieter, and then I see him: Tobias, walking through the stairwell door. I bite my lip, hard, and try not to think, try not to dwell on the cold feeling that surrounds my chest and the weight that hangs over my head. He hates me. He does not believe me. Christina clutches me tighter as he walks past us, without even looking at me. I watch him over my shoulder. He stops next to Caleb, grabs his arm, and wrenches him to his feet. Caleb wriggles for a second, but he is not half as strong as Tobias and can’t break away. “What?” Caleb says, panicking. “What do you want?” “I want you to disarm the security system for Jeanine’s laboratory,” says Tobias without looking back. “So that the factionless can access her computer.” And destroy it, I think, and if possible, my heart becomes even heavier. Tobias and Caleb disappear into the stairwell again. Christina slumps against me, and I slump against her, so we hold each other up.

A heart occupied with hate and lower intentions cannot serve as a conduit for the Divine. Just as laughter cannot exist when anger is present, or light cannot exist where there is darkness, the Divine will not exist in a heart that is hardened or possessed by anger. In the East there is a saying: “Truly do I exist in all beings, but I am most manifest in man. The human heart is my favorite dwelling place.

When the first Jewish members of the audience were plunged into baptismal waters and the name of Jesus was invoked over them, what happened was nothing less than the birth of Christianity, for it was not Yahweh who was the covenant partner, but it was Jesus Christ. In the minds of the apostles, there was only one possible revelatory explanation, for it was not that Yahweh’s place as covenant partner was superseded by Jesus Christ. There was no betrayal of Yahweh, as every Jew knows that Yahweh will not share His glory with another. It must be that, in Jewish ontological speaking, the Name of Yahweh had saved. Yahweh’s Name had now become integrated in the identification of Jesus Christ. It must mean that calling upon the name of Yahweh is realized when one calls upon the name of Jesus. It must mean as well that the idiomatic fulfillment for this covenant initiation occurs in the Name of Yahweh when the name of Jesus is uttered in covenant initiation. It must be that when someone speaks of the “Name of Jesus,” this is an ontological affirmation that the very essence of Yahweh dwells in Jesus; that Jesus is the abode of Yahweh.

I very much understand these levels of the brain, to deal with extreme trauma and pain much from my clients and sadly from my own existence. Its not possible for any life form to be truly free of pain. Therefore, we must learn to make our way through life like our pets, to live in the moment with the realization that we can [be capable] of life lived without conscious worry, our conscious self deciding...determining a resolute contentment and peace to dwell within us." -Marisa H. Anderson, Intuitive Consultant, Lecturer.

Thus, N. T. Wright says, “I think it highly unlikely that these verses are a sad commentary on the temporary nature of exorcisms. ... Rather, as Matthew’s closing sentence [v. 45], and Luke's context, seems to indicate, this is a kind of parable about Israel. Here is the link between the exorcisms and the overall mission of Jesus ... the exorcisms themselves were signs that this god wished to deliver Israel herself from the real enemy who is now pitted against her: satan.” Wright then proposes that the ‘house’ in the parable is the Temple and speculates on the nature of the ‘exorcism’: “If specific movements are in mind, we might perhaps think of the Maccabaean revolt, when ‘the house’ was ‘swept and put in order’; or perhaps the Pharisaic movement as a whole, attempting to cleanse the body and soul of Judaism by its zeal for a purity which in some ways reflected that of the Temple; or possibly Herod’s massive rebuilding programme, which produced a ‘house’ that was magnificent but in which (according to Jesus, and probably many of his contemporaries) YHWH [God] had no inclination to make his dwelling. ... Nothing short of a new inhabitation of ‘the house’ would do.” This new habitation of God was eventually understood to be in the Church and in the hearts of the faithful. As St. Paul wrote, “Do you not know that you are the temple of God, and that the Spirit of God dwells in you?” (1 Cor. 3:16).

According to one Army chaplain, books gave the men “something worthwhile to occupy their minds and make it possible for them to more easily keep their minds on something constructive rather than dwelling too much on the destructive aspects of the war itself.” In addition to merely distracting the men, studies dating back to World War I concluded that books had a therapeutic quality, enabling humans to better process the difficulties and tragedies they endured.

2012 Continuation of Andy’s Correspondence   Since I’m on the topic of Oneness, I had many heated debates on this subject with your ex-tutor, Alain Dubois. Unlike our material world, which is dependent on pairs of opposites, I believe that the place we originated from is devoid of dichotomies. In this other world, the concepts of up and down are void. The same applies to death and life. There is no north or south, no male or female, no right or wrong. In our current existence, we think in dichotomies and identify ourselves using opposites; we are opinionated about what we like, what tastes good, what feels good, and so on. These polar opposites express what we have liked and disliked among our experiences. Since we reside in a world of contrasts and contrast requires more than one element, the idea of Oneness is almost impossible to grasp. Therefore, we are constantly dwelling in a world of twoness. How then is it possible for humans to grasp the idea of oneness in the realm of nonbeing we occupied before we came into beingness? A fine example would be this: we don’t think of our fingers, legs, arms, toes, and eyes as separate entities from our person. Even though they have their unique qualities and character, we don’t refer to our fingers as being separate from ourselves. All these seemingly separate parts are a part of the whole, or oneness, we refer to as ‘self.’ We, the Source or God, were one before we manifested in this world. Therefore, the concept of Oneness means discarding all ideas of separation from anything and anyone. One of the ways we can simulate Oneness is through silence - where there are no names and no things. In the silence, we can feel our connection to everyone and everything: to the Tao, the Oneness that keeps universal order, where form is created from nothingness and vice versa. Young, take a moment to imagine that you are free of all labels, separation, and judgments about our world and the life inhabiting it; you’ll then begin to understand Oneness. The Source of being is an energy field where anger or resentment toward anyone or anything are obsolete, since everyone and everything is Spirit. You are this Spirit: the Source/the God. The meaning of life will be revealed to you by easing into the silence, and you can find it without having to leave your body through death. You will be able to return to the Oneness and Nothingness while in physical form. Peace and your life’s purpose will flow easily through you when you are close to your original nature. I’m sure you are already aware of this without me carrying on about the Oneness of Being. I’ll rest at this juncture and I look forward to your response. Yours truly, Andy

Introduction THE TRUTH of the Second Coming of Jesus at the end of time has proved to be difficult for many Catholics to relate to. It is an area of theology that many find irrelevant to their everyday lives; something perhaps best left to the placard-wielding doom merchants. However, the clarity of this teaching is to be found throughout the pages of Sacred Scripture, through the Tradition of the Church Fathers, notably St. Augustine and St. Irenaeus, and in the Magisterium of the popes. A possible reason for this attitude of incredulity is the obvious horror at the prospect of the end of the world. In envisioning this end, the focus of many consists of an image of universal conflagration where the only peace is the peace of death, not only for man but the physical world also. But is that scenario one that is true to the plans of Divine Providence as revealed by Jesus? In truth it is not. It is a partial account of the wondrous work that the Lord will complete on the last day. The destiny of humanity and all creation at the end of time will consist of the complete renewal of the world and the universe, in which the Kingdom of God will come. Earth will become Heaven and the Holy Trinity will dwell with the community of the redeemed in an endless day illuminated by the light that is God—the Father, the Son and the Holy Spirit. I suspect that the ignorance of many stems from the lack of clear teaching coming from the clergy. There is no real reason for confusion in this area as the Second Vatican Council document, Lumen Gentium, and the Catholic Catechism make the authentic teaching very clear. With the knowledge that the end will give way to a new beginning, the Christian should be filled with hope, not fear, expectation, not apprehension. It is important to stress at this point that it is not my intention to speculate as to specific times and dates, as that knowledge belongs to God the Father himself; rather the intention is to offer the teachings and guidance of the recent popes in this matter, and to show that they are warning of the approaching Second Coming of the Lord. Pope Pius XII stated in his Easter Message of 1957: “Come, Lord Jesus. There are numerous signs that Thy return is not far off.” St. Peter warns us that “everything will soon come to an end” (1 Pet. 4:7), while at the same time exercising caution: “But there is one thing, my friends, that you must never forget: that with the Lord, a “day” can mean a thousand years, and a thousand years is like a day” (2 Pet. 3:8). So let us leave the time scale open, that way controversy can be avoided and the words of the popes will speak for themselves.

We need to think about faith, religion, and spirituality in a new way. When I grew up I was taught that religion was about what we believed. What made my denomination different (and correct, of course) was our sound doctrine. We were right. This made religion too much about being right, about us and them. Too much attention then goes into defending our beliefs. I am now convinced that “belief,” in the way we usually use the word, is actually the enemy of faith, religion, and spirituality. Let me say that again: belief is the enemy of faith. When we dwell on beliefs we ask all the wrong questions. My faith is much more about what I love than about what I think. When the conversation shifts away from our beliefs to what we hold most dear, to what moves us at the depths of our being and what calls us, wondrous new possibilities emerge. We share and explore our deepest experiences. We discover what we have in common. Our attention naturally turns to how we want to live our lives and to the commitments we are willing to make. Our concern at the personal level becomes one of developing our awareness, of spiritual disciplines, of growth. At the interpersonal level, our attention turns to loving relationships. Finally, our attention turns to issues of compassion, justice, and interdependence. Faith becomes a relationship. Faith is about being faithful to what we hold sacred.

Abigail looked up. Though night was falling, they were close enough to one of the street lamps that Abigail could see the question in Ethan’s eyes. He was still waiting for her to confirm that she liked his suggestion. “It’s the perfect answer. I love the idea, and I’m sure Charlotte will too. How can I possibly thank you?” Ethan tilted his head to one side as a mischievous smile curved his lips. “How about another kiss?” 15 A kiss?” Abigail’s eyes widened with something that might have been shock. How stupid could a man be? Ethan could have kicked himself for the words that had come from his mouth, seemingly of their own volition. Abigail was obviously appalled by the idea of another kiss. Justifiably so. Now that he thought about it, he was appalled. Of course she wouldn’t want to kiss him, especially since the kiss he’d envisioned had been far different from the gentle buss on the cheek she’d given him when he agreed to rescue Puddles. The only excuse Ethan could find for suggesting such a ridiculous thing was that his brain must have taken a leave of absence. That was no excuse at all, especially since his foolishness had upset Abigail. What he needed to do was find a way to ease her discomfort. “It was a joke, Abigail,” he said, hoping she’d accept the implied apology. “I was teasing.” “Oh.” Her expression changed. Surely it wasn’t disappointment that he saw reflected from her eyes. It couldn’t be, for he knew she hadn’t wanted to kiss him. As if to prove that, the furrows between her eyes vanished as she said, “A joke. Of course. I understand.” The awkward moment was past. There was no reason to dwell on it, no reason to even remember how silly he’d been to propose a kiss. And yet that night when Ethan dreamed, it was of a woman kissing him, a woman with Abigail’s hazel eyes and a smile that could light the evening sky.