Illustrated Life Quotes

I don't want to achieve immortality through my work; I want to achieve immortality through not dying. I don't want to live on in the hearts of my countrymen; I want to live on in my apartment.

All art is but dirtying the paper delicately.

Both destiny's kisses and its dope-slaps illustrate an individual person's basic personal powerlessness over the really meaningful events in his life: i.e. almost nothing important that ever happens to you happens because you engineer it. Destiny has no beeper; destiny always leans trenchcoated out of an alley with some sort of Psst that you usually can't even hear because you're in such a rush to or from something important you've tried to engineer.

Nothing ever becomes real till experienced – even a proverb is no proverb until your life has illustrated it

My life will be the best illustration of all my work.

For some, life may be a playground to undermine the brainwaves of others or simply a vainglorious game with an armory of theatrics, illustrating only bleak self-deception, haughty narcissism and dim deficiency in empathy. ("Another empty room")

To be born means being compelled to choose an era, a place, a life. To exist here, now, means to lost the possibility of being countless other potential selves.. Yet once being born there is no turning back. And I think that's exactly why the fantasy worlds of cartoon movies so strongly represent our hopes and yearnings. They illustrate a world of lost possibilities for us.

If we treasure meditation and don’t mind being taken off guard at every bend of our life, we can experience all privileged moments like sparks springing from the intangible fairyland of our mind’s eye. (“The rabbit hole of Meditation”)

From the outer edge of his life, looking back, there was only one remorse, and that was only that he wished to go on living.

He knew that something had to change if he was going to be able to keep his job. Mouse decided to pray and ask for help.

I think being a teenager is such a compelling time period in your life--it gives you some of your worst scars and some of your most exhilarating moments. It's a fascinating place; old enough to feel truly adult, old enough to make decisions that affect the rest of your life, old enough to fall in love, yet, at the same time too young (in most cases) to be free to make a lot of those decisions without someone else's approval.

Meditation lets us become humble and free ourselves from the cumbersome dead weight of self-opinion. Insight and gratefulness are significant footholds in life. The insight that sets out the path we must walk and gratefulness that lets us discover the precious jewels of the encounters throughout our journey in the rabbit hole of our minds. (“The rabbit hole of Meditation”)

I've always figured it that you die each day and each day is a box, you see, all numbered and neat; but never go back and lift the lids, because you've died a couple of thousand times in your life, and that's a lot of corpses, each dead a different way, each with a worse expression. Each of those days is a different you, somebody you don't know or understand or want to understand.

You have your entire life to worry about the rest of your life. Just get through today. Don’t tell yourself ‘don’t worry’, but just, ‘worry smaller’.” Advice from Jonny Sun's wife, Elissa.

I brought them up here to illustrate the point of conformity: the difficulty in maintaining your own beliefs in the face of others. Now, those of you -- I see the look in your eyes like, "I would've walked differently." Well, ask yourselves why you were clapping. Now, we all have a great need for acceptance. But you must trust that your beliefs are unique, your own, even though others may think them odd or unpopular, even though the herd may go, "That's baaaaad." Robert Frost said, "Two roads diverged in a wood and I, I took the one less traveled by, and that has made all the difference.

A spark is exactly what it means. An igniting of something that spreads, and soon it becomes difficult to contain. The sparks, in this case, represent sin, not just any sin, a major undertaking of evil that spreads and infects life, changing the way humans live forever." " The Everlasting protects man for six of these catastrophes, but once there is a seventh, well… anything goes." "I’m not destroying man; I’m saving man--from themselves.

What metro Boston AAs are trite but correct about is that both destiny's kisses and its dope-slaps illustrate an individual person's basic personal powerlessness over the really meaningful events in their life: i.e almost nothing important that ever happens to you happens because you engineer it. Destiny has no beeper; destiny always leans trenchcoated out of an alley with some sort of Psst that you usually can't even hear because you're in such a rush to or from something important you've tried to engineer.

Accidents illustrate that you have no control over your life, because from one moment to the next it could be taken away from you.

Edward thought he was going to ruin Bella's life and he made her happy. And that really was everything for him.

My favourite part of the gospels was in Matthew, when Jesus said: love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you. I shared in this desire for moral superiority over my enemies. Jesus always wanted to be the better person, and so did I. I underlined this passage in red pencil several times, to illustrate that I understood the Christian way of life.

The ultimate story of success: When a nobody, who has never once in his entire life known the feeling of being remembered or respected, suddenly snaps and becomes a world dictator. On one hand it sounds just, but on the other, it illustrates the reason why a prosperity message has and needs its limitations.

Everybody dies—some suddenly, some slowly, some painfully, some peacefully. No one can escape death. The point is to make the most of life—enjoy it, celebrate it, learn from it, make sense of it, share it with fellow human beings—so that when death finally comes, it will not be such a terrible thing.

He had some measure of the infuriating trait that causes a young man to be a nonconformist for its own sake and found that the surest way to shock most people, in those days, was to believe that some kinds of behavior were bad and others good, and that it was reasonable to live one's life accordingly.

At the end of his life, the great picture book author and illustrator Maurice Sendak said on the NPR show Fresh Air, 'I cry a lot because I miss people. I cry a lot because they die, and I can't stop them. They leave me, and I love them more.' He said, 'I'm finding out as I'm aging that I'm in love with the world.' It has taken me all my life up to now to fall in love with the world, but I've started to feel it the last couple of years. To fall in love with the world isn't to ignore or overlook suffering, both human and otherwise. For me anyway, to fall in love with the world is to look up at the night sky and feel your mind swim before the beauty and the distance of the stars. It is to hold your children while they cry, to watch as the sycamore trees leaf out in June. When my breastbone starts to hurt, and my throat tightens, and tears well in my eyes, I want to look away from the feeling. I want to deflect with irony, or anything else that will keep me from feeling directly. We all know how loving ends. But I want to fall in love with the world anyway, to let it crack me open. I want to feel what there is to feel while I am here.

I want to live my life in such a way that it colors my things with memories.

The important thing in tidying is not deciding what to discard but rather what you want to keep in your life.

Om is that God of love. Like a loving mother Om cleans us of our clutters collected through many incarnations.

Nothing perhaps illustrates the general disintegration of political life better than this vague, pervasive hatred of everybody and everything, without a focus for its passionate attention, with nobody to make responsible for the state of affairs—neither the government nor the bourgeoisie nor an outside power. It consequently turned in all directions, haphazardly and unpredictably, incapable of assuming an air of healthy indifference toward anything under the sun.

Bear in mind there is no situation in life for which you cannot find some word of consolation in Scripture.

We ignore the blackness of outer space and pay attention to the stars, especially if they seem to order themselves into constellations. “Common as the air” meant something worthless, but Hackworth knew that every breath of air that Fiona drew, lying in her little bed at night, just a silver flow in the moonlight, was used by her body to make skin and hair and bones. The air became Fiona, and deserving—no, demanding—of love. Ordering matter was the sole endeavor of Life, whether it was a jumble of self-replicating molecules in the primordial ocean, or a steam-powered English mill turning weeds into clothing, or Fiona lying in her bed turning air into Fiona.

There is no great genius without some touch of madness.

The quality of death, like that of life, must be of an infinite variety, and if one has already died once, then what was there to look for in dying for good and all, as he was now?

Do you think someone someone who'd sacrifice himself so easily, is worth as the same as the life someone so precious? In other words, you consider her an absolute fool who would try to protect a worthless trash as yourself.

Life’s like a play. It’s not the length but the excellence of the acting that matters.

However life, unlike art, has an irritating way of bumping and limping on, undoing conversions, casting doubt on solutions, and generally illustrating the impossibility of living happily or virtuously ever after.

One must accept that one’s life is the result of past karmas and that one has the power to choose one’s response to every situation.

(1) Use mathematics as shorthand language, rather than as an engine of inquiry. (2) Keep to them till you have done. (3) Translate into English. (4) Then illustrate by examples that are important in real life (5) Burn the mathematics. (6) If you can’t succeed in 4, burn 3. This I do often.

How do we maintain integrity as introverts, and at the same time allow our natural extroverted tendencies to emerge? The answer: organically. We mosh best when we feel like moshing. The T’ai Chi symbol illustrates that introversion (yin) flows into extroversion (yang) and extroversion flows into introversion. Each specialty houses the nucleus of the other. When the introvert is safe, she can extrovert. When the extrovert is safe, he can introvert.

Let me here remind you that the essence of dramatic tragedy is not unhappiness. It resides in the solemnity of the remorseless working of things. This inevitableness of destiny can only be illustrated in terms of human life by incidents which in fact involve unhappiness. For it is by them that the futility of escape can be made evident in the drama. This remorseless inevitableness is what pervades scientific thought. The laws of physics are the decrees of fate.

when sex is conceptualized as a need, it creates an environment that fosters men’s sense of sexual entitlement. Nicholas Kristof and Sheryl WuDunn’s book Half the Sky illustrates how the assumption that boys require outlets to “relieve their sexual frustrations” facilitates the sexual enslavement of impoverished girls. If you think of sex as a drive, like hunger or thirst, that has to be fed for survival, if you think that men in particular—with their 75 percent spontaneous desire—need to relieve their pent-up sexual energy, then you can invent justifications for any strategy a man might use to relieve himself. Because if sex is a drive, like hunger, then potential partners are like food. Or like animals to be hunted for food.

The true purpose of illustrated journaling [is] to celebrate your life. No matter how small or mundane or redundant, each drawing and little essay you write to commemorate an event or an object or a place makes it all the more special.

you should always be doing something that satisfies you, what makes you feel good inside.

…nature as a whole was an exceptionally fine illustration of science.

Start today like a new beginning, and not a repeat.

I think perhaps what's so difficult about trying to witness our own changes is that we are not above the water. We are each just moving up and down in place, trying to stay afloat.

I soon came to know that when we align our will with the Lord's, nothing is impossible. I learned that through the enabling power of the atonement of our Savior, Jesus Christ, I could do things beyond my own natural ability.

The warnings given to the Hebrews against assimilating with the heathen were not more direct or explicit than are those forbidding Christians to conform to the spirit and customs of the ungodly.

She liked to believe that she might embody a grace and dignity in death that eluded her in life.

The name given me by my mother was, "Frederick Augustus Washington Bailey." I, however, had dispensed with the two middle names long before I left Maryland so that I was generally known by the name of "Frederick Bailey.

An ordinary man can enjoy breakfasting on juice and rye bread. But when you are underfed, scorned, miserable or just plain bored, you don’t want to eat dull wholesome food. You want something a little more colourful, exciting, tastier, meatier and juicier.

I was never young. Whoever I was then is dead. That's more of your quills. I don't want a hide full, thanks. I have always figured that you die each day and and each day is a is a box, you see, all numbered and neat; but never go back and lift the lids, because you have died a couple thousand times in your life, and that's a lot of corpses, each dead a different way, each with a worse expression. Each of those days is a different you, somebody you don't know or understand or want to understand.

The testimony of Jesus is the spirit of prophecy” (Rev. 19:10). A testimony prophesies what is possible again. It declares another miracle is now available. It illustrates to all who will listen, the nature of God and His covenant with mankind.

I recommend the following course of action for those who are just beginning their careers or for those like me, who may be reconfiguring midway through: heed the words of Robert Frost. Start with a big, fat lump in your throat, start with a profound sense of wrong, a deep homesickness, or a crazy lovesickness, and run with it.

While we searched for you, the Bullets screamed your nickname over and over. It was the first time someone called you something that completely illustrated what it felt like to look at you. You’re Sunshine, Baby. You’re light. Warmth. Pure life illuminating those lucky enough to know you.

She wanted to be someone’s muse—to be worshipped and adored, body and soul. She wanted to play Beatrice to a dashing and noble Dante and to inhabit Paradise with him forever. And to live a life that would rival the beauty of Botticelli’s illustrations.

The Exhaustion Funnel. The narrowing area of the circles illustrates the narrowing of life as we give up the things in life that we enjoy but seem "optional." The result is that we stop doing activities that would nourish us, leaving only work or other stressors that often deplete our resources.

My waiter friend, Laurent, working at the Brasserie Champs du Mars near the Eiffel Tower, one night while serving me Une Grande Beer, explained his life. “I work from ten to twelve hours, sometimes fourteen,” he says, “and then at midnight I go dancing, dancing, dancing until four or five in the morning and go to bed and sleep until ten and then up, up and to work by eleven and another ten or twelve or sometimes fifteen hours of work.” “How can you do that?” I ask. “Easily,” he says. “To be asleep is to be dead. It is like death. So we dance, we dance so as not to be dead. We do not want that.” “How old are you?” I ask, at last. “Twenty-three,” he says. “Ah,” I say and take his elbow gently. “Ah. Twenty-three, is it?” “Twenty-three,” he says, smiling. “And you?” “Seventy-six,” I say. “And I do not want to be dead, either. But I am not twenty-three. How can I answer? What do I do?” “Yes,” says Laurent, still smiling and innocent, “what do you do at three in the morning?” “Write,” I say, at last. “Write!” Laurent says, astonished. “Write?” “So as not to be dead,” I say. “Like you.” “Me?” “Yes,” I say, smiling now, myself. “At three in the morning, I write, I write, I write!

The grand scheme of a life, maybe (just maybe), is not about knowing or not knowing, choosing or not choosing. Perhaps what is truly known can’t be described or articulated by creativity or logic, science or art — but perhaps it can be described by the most authentic and meaningful combination of the two: poetry: As Robert Frost wrote, a poem 'begins as a lump in the throat, a sense of wrong, a homesickness, a lovesickness. It is never a thought to begin with.' I recommend the following course of action for those who are just beginning their careers or for those like me, who may be reconfiguring midway through: heed the words of Robert Frost. Start with a big, fat lump in your throat, start with a profound sense of wrong, a deep homesickness, or a crazy lovesickness, and run with it.

In your Primer you have a resource that will make you highly educated, but it will never make you intelligent. That comes from life. Your life up to this point has given you all the experience you need to be intelligent, but you have to think about those experiences. If you don't think about them, you'll be psychologically unwell. If you do think about them, you will become not merely educated but intelligent.

Remember, too, that all who succeed in life get off to a bad start, and pass through many heartbreaking struggles before they "arrive." The turning point in the lives of those who succeed, usually comes at the moment of some crisis, through which they are introduced to their "other selves.

And as much as I’d like to believe there’s a truth beyond illusion, I’ve come to believe that there’s no truth beyond illusion. Because, between ‘reality’ on the one hand, and the point where the mind strikes reality, there’s a middle zone, a rainbow edge where beauty comes into being, where two very different surfaces mingle and blur to provide what life does not: and this is the space where all art exists, and all magic.And—I would argue as well—all love. Or, perhaps more accurately, this middle zone illustrates the fundamental discrepancy of love. Viewed close: a freckled hand against a black coat, an origami frog tipped over on its side. Step away, and the illusion snaps in again: life-more-than-life, never-dying

Dune; Nova; Double Star; The Corridors of Time; Cat's Cradle; Half Past Human; Murder in Retrospect; Gideon's Day; The Red Right Hand; The Trojan Hearse; A Deadly Shade of Gold; Conjure Wife; Rosemary's Baby; Silverlock; King Conan. He'd packed books not to entertain, nor even to illustrate philosophies of life, but to rebuild civilization.

CHURCH is like a hospital. It’s where people who are sick, broken, bruised, beaten, and battered with life because of sin and unrighteousness come for help. It’s okay if you are here and don’t have all your life together. If you had all your life together, you wouldn’t need to be here. However, hospitals do not tolerate sick people hanging around who don’t want to get better. No doctor is going to keep fooling with a patient

The truth was, that he had not whipped me at all. I considered him as getting entirely the worst end of the bargain; for he had drawn no blood from me, but I had from him. The whole six months afterwards, that I spent with Mr. Covey, he never laid the weight of his finger upon me in anger. He would occasionally say, he didn't want to get hold of me again. "No," thought I, "you need not; for you will come off worse than you did before.

One way of coping with my anxiety has been to imagine it as a tax. In order to do the things I want to do, in order to go about my life, or to get anything done, I just need to pay the anxiety tax first. The tension and soreness I feel in my shoulders that never goes away; the hour of preparation it takes for me to talk myself into leaving the house; the constant fear that I will say the wrongest thing or write the wrongest thing or do the wrongest thing without ever knowing it—these are all part of the tax.

I thought that if I couldn’t make a living as an artist, at least I shouldn’t starve. By the time I had finished these studies, I had realized that I simply did not draw well enough to be the kind of artist and illustrator that I wanted to be, and so for two days a week over two years I drew — and drew and drew — from the models in the life classes at Chelsea School of Art. I really found out how people looked and moved and balanced, and though nowadays I almost never use a sketchbook and just make everything up as I go along, it’s those days in the life room that are the back of it all.

Life is too hard to behave normal all the time. Just the other day my mom told me I should learn to behave more neurotypically because then I would make more friends. This attitude is truly not great -- insisting that I behave in a way that makes no sense to me. This illustrates the hopelessness of trying to be your own person because this means you must behave like everyone else to be accepted. Being different is not seen as a positive trait. I feel if I have to wear a different face, then I will attract people I don't care to know.

Try not to compromise. So many people don’t do what they really want in their hearts because they feel like they’re not good enough, or they’re not smart enough, or they’re not talented enough… anything. And that doesn’t matter. In order for you to live a remarkable life — in order for you to live a life that is fulfilling — you need to be able to go after what you want. And if you don’t, you’re not going to achieve it — ever.

Many are the lives of men unwritten, which have nevertheless as powerfully influenced civilization and progress as the more fortunate Great whose names are recorded in biography. Even the humblest person, who sets before his fellows an example of industry, sobriety, and upright honesty of purpose in life, has a present as well as a future influence upon the well-being of his country; for his life and character pass unconsciously into the lives of others, and propagate good example for all time to come.

One of the tragedies of current Christianity in America is that we have so few compelling illustrations of this life that Jesus lived and the type of radical community he came to create. Leading pastors and preachers are little more than family-friendly celebrities or game show hosts with all the razzle-dazzle and mass media presence that accompanies the position.

The author nicely encapsulates Paul's overarching intent in his letter to Corinth, to impress upon those in the church infatuated with the gifts of the Spirit a greater awestruck awareness of His presence in and among them. The author then illustrates thusly: if we have but a few coins, we may carry them lightly with little concern as to whether we lose them. But if we are aware that we carry a great sum, we will carry it with great care. How much more the Treasure of the Holy Spirit within the earthen vessel of our bodies?

You know, there was a time when childbirth was possibly the most terrifying thing you could do in your life, and you were literally looking death in the face when you went ahead with it. And so this is a kind of flashback to a time when that's what every woman went through. Not that they got ripped apart, but they had no guarantees about whether they were going to live through it or not. You know, I recently read - and I don't read nonfiction, generally - Becoming Jane Austen. That's the one subject that would get me to go out and read nonfiction. And the author's conclusion was that one of the reason's Jane Austen might not have married when she did have the opportunity...well, she watched her very dear nieces and friends die in childbirth! And it was like a death sentence: You get married and you will have children. You have children and you will die. (Laughs) I mean, it was a terrifying world.

Once, when I was puzzled to know why there were so many religions, he said: "There is one universal religion, Helen- the religion of love. Love your heavenly father with your whole heart and soul, love every child of God as much as you ever can, and remember that the possibilities of good are greater than the possibilities of evil; and you have the key to heaven." And his life was a happy illustration of this great truth. In this noble soul love and widest knowledge were blended with faith that had become insight. He saw God in all that liberates and lifts, in all that humbles, sweetens and consoles.

When animals make a stupid mistake, you laugh at them. A cat misjudges a leap. A dog looks overly quizzical about a simple object. These are funny things. But when a person doesn’t understand something, if they miscalculate and hit the brakes too late, blame is assigned. They are stupid. They are wrong. Teachers and cops are there to sort it out, with a trail of paperwork to illustrate the stupidity. The faults. The evidence and incidents of these things. We have entire systems in place to help decide who is what. Sometimes the systems don’t work. Families spend their weekend afternoons at animal shelters, even when they’re not looking for a pet. They come to see the unwanted and unloved. The cats and dogs who don’t understand why they are these things. They are petted and combed, walked and fed, cooed over and kissed. Then they go back in their cages and sometimes tears are shed. Fuzzy faces peering through bars can be unbearable for many. Change the face to a human one and the reaction changes. The reason why is because people should know better. But our logic is skewed in this respect. A dog that bites is a dead dog. First day at the shelter and I already saw one put to sleep, which in itself is a misleading phrase. Sleep implies that you have the option of waking up. Once their bodies pass unconsciousness to something deeper where systems start to fail, they revolt a little bit, put up a fight on a molecular level. They kick. They cry. They don’t want to go. And this happens because their jaws closed over a human hand, ever so briefly. Maybe even just the once. But people, they get chances. They get the benefit of the doubt. Even though they have the higher logic functioning and they knew when they did it THEY KNEW it was a bad thing.

I will never be a brain surgeon, and I will never play the piano like Glenn Gould. But what keeps me up late at night, and constantly gives me reason to fret, is this: I don’t know what I don’t know. There are universes of things out there — ideas, philosophies, songs, subtleties, facts, emotions — that exist but of which I am totally and thoroughly unaware. This makes me very uncomfortable. I find that the only way to find out the fuller extent of what I don’t know is for someone to tell me, teach me or show me, and then open my eyes to this bit of information, knowledge, or life experience that I, sadly, never before considered. Afterward, I find something odd happens. I find what I have just learned is suddenly everywhere: on billboards or in the newspaper or SMACK: Right in front of me, and I can’t help but shake my head and speculate how and why I never saw or knew this particular thing before. And I begin to wonder if I could be any different, smarter, or more interesting had I discovered it when everyone else in the world found out about this particular obvious thing. I have been thinking a lot about these first discoveries and also those chance encounters: those elusive happenstances that often lead to defining moments in our lives. […] I once read that the definition of insanity is doing the same thing over and over and expecting different results. I fundamentally disagree with this idea. I think that doing the same thing over and over and expecting different results is the definition of hope. We might keep making mistakes but the struggle gives us a sense of empathy and connectivity that we would not experience otherwise. I believe this empathy improves our ability to see the unseen and better know the unknown. Lives are shaped by chance encounters and by discovering things that we don’t know that we don’t know. The arc of a life is a circuitous one. … In the grand scheme of things, everything we do is an experiment, the outcome of which is unknown. You never know when a typical life will be anything but, and you won’t know if you are rewriting history, or rewriting the future, until the writing is complete. This, just this, I am comfortable not knowing.

In some remote corner of the universe, poured out and glittering in innumerable solar systems, there once was a star on which clever animals invented knowledge. That was the highest and most mendacious minute of 'world history' — yet only a minute. After nature had drawn a few breaths the star grew cold, and the clever animals had to die. One might invent such a fable and still not have illustrated sufficiently how wretched, how shadowy and flighty, how aimless and arbitrary, the human intellect appears in nature. There have been eternities when it did not exist; and when it is done for again, nothing will have happened. For this intellect has no further mission that would lead beyond human life. It is human, rather, and only its owner and producer gives it such importance, as if the world pivoted around it. But if we could communicate with the mosquito, then we would learn that he floats through the air with the same self-importance, feeling within itself the flying center of the world. There is nothing in nature so despicable or insignificant that it cannot immediately be blown up like a bag by a slight breath of this power of knowledge; and just as every porter wants an admirer, the proudest human being, the philosopher, thinks that he sees on the eyes of the universe telescopically focused from all sides on his actions and thoughts.

The belief that science proceeds from observation to theory is still so widely and so firmly held that my denial of it is often met with incredulity. I have even been suspected of being insincere- of denying what nobody in his senses would doubt. But in fact the belief that we can start with pure observation alone, without anything in the nature of a theory is absurd; as may be illustrated by the story of the man who dedicated his life to natural science, wrote down everything he could observe, and bequeathed his priceless collection of observations to the Royal Society to be used as evidence. This story should show us that though beetles may profitably be collected, observations may not. Twenty-five years ago I tried to bring home the same point to a group of physics students in Vienna by beginning a lecture with the following instructions : 'Take pencil and paper; carefully observe, and write down what you have observed!' They asked, of course, what I wanted them to observe. Clearly the instruction, 'Observe!' is absurd. (It is not even idiomatic, unless the object of the transitive verb can be taken as understood.) Observation is always selective. It needs a chosen object, a definite task, an interest, a point of view, a problem. And its description presupposes a descriptive language, with property words; it presupposes similarity and classification, which in their turn presuppose interests, points of view, and problems.

He divided the inhabitants of this world into two groups, into those who had loved and those who had not. It was a horrible aristocracy, apparently, for those who had no capacity for love (or rather for suffering in love) could not be said to be alive and certainly would not live again after their death. They were a kind of straw population, filling the world with their meaningless laughter and tears and chatter and disappearing still lovable and vain into thin air. For this distinction he cultivated his own definition of love that was like no other and that had gathered all its bitterness and pride from his odd life. He regarded love as a sort of cruel malady through which the elect are required to pass in their late youth and from which they emerge, pale and wrung, but ready for the business of living. There was (he believed) a great repertory of errors mercifully impossible to human beings who had recovered from this illness. Unfortunately there remained to them a host of failings, but at least (from among many illustrations) they never mistook a protracted amiability for the whole conduct of life, they never again regarded any human being, from a prince to a servant, as a mechanical object.

In time, Arjuna tires of mere beauty and hearing tales about the valour of princess Chitrangada, he seeks her out. The princess then reveals her true self to Arjuna. Her words are one of the most beautiful declarations of the angst of a woman, ‘I am not beautifully perfect as the flowers with which I worship. I have many flaws and blemishes. I am a traveller in the great world-path, my garments are dirty, and my feet are bleeding with thorns. Where should I achieve flower-beauty, the unsullied loveliness of a moment’s life? The gift that I proudly bring you is the heart of a woman. Here have all pains and joys gathered, the hopes and fears and shames of a daughter of the dust; here love springs up struggling towards immortal life. Herein lies an imperfection which yet is noble and grand.

There comes a point when you realize that these things, these brands, aren't "enough." Having more or better or best doesn't provide you with a lasting sense of having more or being better or being best. It's a rather fleeting experience, this romantic attachment to brands, and I find that if I'm not careful, the search for having more or better or best is a precarious journey into the infinite. When you depend on finite objects-or brands-to provide you with a long-term sense of self or love or pride or achievement, you start yourself out on a path with no end. No object, no product, and no brand can provide you with ultimate, infinite satisfaction.

On this material plane, each living being is like a street lantern lamp with a dirty lampshade. The inside flame burns evenly and is of the same quality as all the rest—hence all of us are equal in the absolute sense, the essence, in the quality of our energy. However, some of the lamps are “turned down” and having less light in them, burn fainter, (the beings have a less defined individuality, are less in tune with the universal All which is the same as the Will)—hence all of us are unequal in a relative sense, some of us being more aware (human beings), and others being less aware (animal beings), with small wills and small flames. The lampshades of all are stained with the clutter of the material reality or the physical world. As a result, it is difficult for the light of each lamp to shine through to the outside and it is also difficult to see what is on the other side of the lampshade that represents the external world (a great thick muddy ocean of fog), and hence to “feel” a connection with the other lantern lamps (other beings). The lampshade is the physical body immersed in the ocean of the material world, and the limiting host of senses that it comes with. The dirt of the lampshade results from the cluttering bulk of life experience accumulated without a specific goal or purpose. The dirtier the lampshade, the less connection each soul has to the rest of the universe—and this includes its sense of connection to other beings, its sense of dual presence in the material world and the metaphysical world, and the thin connection line to the wick of fuel or the flow of electricity that resides beyond the material plane and is the universal energy. To remain “lit” each lantern lamp must tap into the universal Source of energy. If the link is weak, depression and-or illness sets in. If the link is strong, life persists. This metaphor to me best illustrates the universe.

Name the colors, blind the eye” is an old Zen saying, illustrating that the intellect’s habitual ways of branding and labeling creates a terrible experiential loss by displacing the vibrant, living reality with a steady stream of labels. It is the same way with space, which is solely the conceptual mind’s way of clearing its throat, of pausing between identified symbols. At any rate, the subjective truth of this is now supported by actual experiments (as we saw in the quantum theory chapters) that strongly suggest distance (space) has no reality whatsoever for entangled particles, no matter how great their apparent separation.

Continue to act thus, my dear Lucilius – set yourself free for your own sake; gather and save your time, which till lately has been forced from you, or filched away, or has merely slipped from your hands. Make yourself believe the truth of my words, – that certain moments are torn from us, that some are gently removed, and that others glide beyond our reach. The most disgraceful kind of loss, however, is that due to carelessness. Furthermore, if you will pay close heed to the problem, you will find that the largest portion of our life passes while we are doing ill, a goodly share while we are doing nothing, and the whole while we are doing that which is not to the purpose. What man can you show me who places any value on his time, who reckons the worth of each day, who understands that he is dying daily? For we are mistaken when we look forward to death; the major portion of death has already passed. Whatever years be behind us are in death's hands.

I'm not saying that the world will be reduced to expedient means and ridiculous disorder of the South American republics, - that we could maybe even return to savagery, and walk through the overgrown ruins of our civilization searching for food with a gun in our hand. No; - because such a destiny and such adventures would still presuppose a vital energy, an echo of primeval ages. As the new example and the new victims of inexorable moral laws, we shall perish by what we thought was our life-giver. Engineering will make us so Americanized, progress will create such great atrophy of everything spiritual in us, that the bloody, sacrilegious or unnatural dreams of the utopians could never compare with its positive results.

In about four months after I went to New Bedford, there came a young man to me, and inquired if I did not wish to take the "Liberator." I told him I did; but, just having made my escape from slavery, I remarked that I was unable to pay for it then. I, however, finally became a subscriber to it. The paper came, and I read it from week to week with such feelings as it would be quite idle for me to attempt to describe. The paper became my meat and my drink. My soul was set all on fire. Its sympathy for my brethren in bonds—its scathing denunciations of slaveholders—its faithful exposures of slavery—and its powerful attacks upon the upholders of the institution—sent a thrill of joy through my soul, such as I had never felt before!

John felt grounded again. He remembered his favorite Bible story, the one about Peter getting out of the boat and walking on water. The big fisherman was walking along quite nicely until he looked at the waves and began to sink. As much as possible, John tried to live his life without looking at the waves. But when he did, when the lives of his grown children caused his faith to waver even a little, God always sent someone to illustrate the words of Christ: “You of little faith . . . why did you doubt?” John felt certain that in this, his most trying season yet, the Lord had sent Pastor Mark to fill that role. It was a certainty that kept his eyes where they belonged—off the waves and straight ahead to the outstretched arms of Jesus.

A winged angel, with the sign of the sun upon his forehead and on his breast the square and triangle of the septenary. I speak of him in the masculine sense, but the figure is neither male nor female. It is held to be pouring the essences of life from chalice to chalice. It has one foot upon the earth and one upon waters, thus illustrating the nature of the essences. A direct path goes up to certain heights on the verge of the horizon, and above there is a great light, through which a crown is seen vaguely. Hereof is some part of the Secret of Eternal Life, as it is possible to man in his incarnation. All the conventional emblems are renounced herein.

And now, these books. This. He touched PHYSIOGNOMONIE. The secrets of the individual's character as found on his face. Were Jim and Will, then, featured all angelic, pure, half-innocent, peering up through the sidewalk at marching terror? Did the boys represent the ideal for your Woman, Man, or Child of Excellent Bearing, Color, Balance, and Summer Disposition? Converserly...Charles Halloway turned a page...did the scurrying freaks, the Illustrated Marvel, bear the foreheads of the Irascible, the Cruel, the Covetous, the mouths of the Lewd and Untruthful? the teeth of the Crafty, the Unstable, the Audacious, the Vainglorious, and your Marvelous Beast? No. The book slipped shut. If faces were judged, the freaks were no worse than many he'd been slipping from the liberty late nights in his long career. There was only one thing sure. Two lines of Shakespeare said it. He should write them in the middle of the clock of books, to fix the heart of his apprehension: By the pricking of my thumbs, Something wicked this way comes. So vague yet so immense. He did not want to live with it. Yet he knew that, during this night, unless he lived with it very well, he might have to live with it for all the rest of his life. At the window he looked out and thought Jim, Will, are you coming? will you get here? Waiting, his flesh took paleness from his bones.

...I have read but little of Madame Glyn. I did not know that things like "It" were going on. I have misspent my days. When I think of all those hours I flung away in reading William James and Santayana, when I might have been reading of life, throbbing, beating, perfumed life, I practically break down. Where, I ask you, have I been, that no true word of Madame Glyn's literary feats has come to me? But even those far, far better informed than I must work a bit over the opening sentence of Madame Glyn's foreword to her novel" "This is not," the says, drawing her emeralds warmly about her, "the story of the moving picture entitled It, but a full character study of the story It, which the people in the picture read and discuss." I could go mad, in a nice way, straining to figure that out. ...Well it turns out that Ava and John meet, and he begins promptly to "vibrate with passion." ... ...It goes on for nearly three hundred pages, with both of them vibrating away like steam launches." -Review of the book, It, by Elinor Glyn. Review title: Madame Glyn Lectures on "It," with Illustrations; November 26, 1927.

What is Destiny? Is it a doctrine formulated by aristocrats and philosophers arguing that there is some unseen driving force predicting the outcomes of every minuscule and life altering moment in one's life? Or is it the artistry illustrated by those under-qualifed and over-eager to give their future meaning and their ambitions hope? Is it a declaration by those who refuse to accept that we are alone in this universe, spinning randomly through a matrix of accidental coincidences? Or is it the assumptions made by those who concede that there is a divine plan or pre-ordained path for each human being,regardless of their current station? I think destiny is a bit of a tease.... It's syndical taunts and teases mock those naive enough to believe in its black jack dealing of inevitable futures. Its evolution from puppy dogs and ice cream to razor blades and broken mirrors characterizes the fickle nature of its sordid underbelly. Those relying on its decisive measures will fracture under its harsh rules. Those embracing the fact that life happens at a million miles a minute will flourish in its random grace. Destiny has afforded me the most magical memories and unbelievably tragic experiences that have molded and shaped my life into what it is today...beautiful. I fully accept the mirage that destiny promises and the reality it can produce. Without the invisible momentum carried with its sincere fabrication of coming attraction, destiny is the covenant we rely on to get ourselves through the day. To the destiny I know awaits me, I thank you in advance. Don't cry because it's over....smile because it happened.

Some literary recommendations: James Salter’s erotic masterpiece, A Sport and a Pastime; Anais Nin’s collections of short stories Delta of Venus and Little Birds; the erotic novels Emanuelle by Emanuelle Arsan and Story of O by Pauline Réage; Harold Brodkey’s sexual saga “Innocence”—perhaps the greatest depiction of a session of cunnilingus ever penned; novels by Jerzy Kosinski such as Passion Play and Cockpit; Henry Miller’s Under the Roofs of Paris and Quiet Days in Clichy; My Secret Life by Anonymous and The Pure and the Impure by Colette; Nancy Friday’s anthology of fantasies, Secret Garden (filled with the correspondence of real people’s fantasies); stories from The Mammoth Book of Erotica or one of the many erotic anthologies edited by Susie Bright. For those with a taste for poetry, try Les Fleurs du Mal (Flowers of Evil) by Charles Baudelaire or Flesh Unlimited by Guillaume Apollinaire. And for those who like comic books (kinky ones, that is), try the extra-hot works of writer/illustrator Eric Stanton, who specializes in female-domination fantasies.

Jesus never expected us simply to turn the other cheek, go the second mile, bless those who persecute us, give unto them that ask, and so forth. These responses, generally and rightly understood to be characteristic of Christlikeness, were put forth by him as illustrative of what might be expected of a new kind of person – one who intelligently and steadfastly seeks, above all else, to live within the rule of God and be possessed by the kind of righteousness that God himself has, as Matthew 6:33 portrays. Instead, Jesus did invite people to follow him into that sort of life from which behavior such as loving one’s enemies will seem like the only sensible and happy thing to do. For a person living that life, the hard thing to do would be to hate the enemy, to turn the supplicant away, or to curse the curser… True Christlikeness, true companionship with Christ, comes at the point where it is hard not to respond as he would.

Marrying cousins was astoundingly common into the nineteenth century, and nowhere is this better illustrated than with the Darwins and their cousins the Wedgwoods (of pottery fame). Charles married his first cousin Emma Wedgwood, daughter of his beloved Uncle Josiah. Darwin's sister Caroline, meanwhile, married Josiah Wedgwood III, Emma's brother and the Darwin siblings' joint first cousin. Another of Emma's brothers, Henry, married not a Darwin but a first cousin from another branch of his own Wedgwood family, adding another strand to the family's wondrously convoluted genetics. Finally, Charles Langton, who was not related to either family, first married Charlotte Wedgwood, another daughter of Josiah and cousin of Charles, and then upon Charlotte's death married Darwin's sister Emily, thus becoming, it seems, his sister-in-law's sister-in-law's husband and raising the possibility that any children of the union would be their own first cousins.

The Otherworld does not supply the meaning of life. Rather, the Otherworld describes being alive. Life, in all its glory - warts and all, so to speak. The Otherworld provides meaning by example, by exhibition, by illustration if you will. ... Through the Otherworld we learn what it is be be alive, to be human: good and evil, heartbreak and ecstasy, victory and defeat, everything. ... where does one first learn loyalty? Or honor? Or any higher value, for that matter? ... Where does one learn to value the beauty of a forest and to revere it?' In nature?' Not at all. This can easily be proven by the fact that so many among us do not revere the forests at all - do not even see them, in fact. You know the people I am talking about. You have seen them and their works in the world. They are the ones who rape the land, who cut down forests and despoil oceans, who oppress the poor and tyrannize the helpless, who live their lives as if nothing lay beyond the horizon of their own limited earth-bound visions. But I digress. The question before us is this: where does one first learn to see a forest as a thing of beauty, to honor it, to hold it dear for its own sake, to recognize its true value as a forest, and not just see it as a source of timber to be exploited, or a barrier to be hacked down in order to make room for a motorway? ... the mere presence of the Otherworld kindles in us the spark of higher consciousness, or imagination. It is the stories and tale and visions of the Otherworld - that magical, enchanted land just beyond the walls of the manifest world - which awaken and expand in human beings the very notion of beauty, of reverence, of love and nobility, and all the higher virtues.

Anyway, most of the chapter is Bella telling us how much pain she's in. First she's about to die because delivering Optimus Beyonce nearly killed her. And then she goes on and on about how hot and awful the vampire venom feels as it takes hold of her body. She's in agony and there's nothing she can do about it. Good! I hope it hurts. This is what you get, Bella Swan. This is what you get for being a greedy, self-centered jerk. This is what happens to people who let thousands die in Italy. This is what you get for ruining Jacob's life and ignoring your human friends because you'd rather spend time with pretty people. This is what happens to selfish brats that have no regard for their family. This is what you get for being weak and dependent. This is what you get for lying to your father. This is what you get for crying and complaining about your perfect life. This is what you get for spending pages and pages describing freaking magnets! THIS IS WHAT YOU GET! I only wish the pain lasted longer than a chapter. An entire book of Bella's torture would be nice. And maybe if the book were illustrated…with Octo-Bears…I would finally sympathize with this, the least likable character in the history of novels. Bella, I do not care one tiny bit that you're in pain.

Since the dawn of time, several billion human (or humanlike) beings have lived, each contributing a little genetic variability to the total human stock. Out of this vast number, the whole of our understanding of human prehistory is based on the remains, often exceedingly fragmentary, of perhaps five thousand individuals. You could fit it all into the back of a pickup truck if you didn't mind how much you jumbled everything up, Ian Tattersall, the bearded and friendly curator of anthropology at the American Museum of Natural History in New York, replied when I asked him the size of the total world archive of hominid and early human bones. The shortage wouldn't be so bad if the bones were distributed evenly through time and space, but of course they are not. They appear randomly, often in the most tantalizing fashion. Homo erectus walked the Earth for well over a million years and inhabited territory from the Atlantic edge of Europe to the Pacific side of China, yet if you brought back to life every Homo erectus individual whose existence we can vouch for, they wouldn't fill a school bus. Homo habilis consists of even less: just two partial skeletons and a number of isolated limb bones. Something as short-lived as our own civilization would almost certainly not be known from the fossil record at all. In Europe, Tattersall offers by way of illustration, you've got hominid skulls in Georgia dated to about 1.7 million years ago, but then you have a gap of almost a million years before the next remains turn up in Spain, right on the other side of the continent, and then you've got another 300,000-year gap before you get a Homo heidelbergensis in Germany and none of them looks terribly much like any of the others. He smiled. It's from these kinds of fragmentary pieces that you're trying to work out the histories of entire species. It's quite a tall order. We really have very little idea of the relationships between many ancient species which led to us and which were evolutionary dead ends. Some probably don't deserve to be regarded as separate species at all.

We perceive our environment in three dimensions, but we don’t actually live in a 3-D world. 3-D is static. A snapshot. We have to add a fourth dimension to begin to describe the nature of our existence. The 4-D tesseract doesn’t add a spatial dimension. It adds a temporal one. It adds time, a stream of 3-D cubes, representing space as it moves along time’s arrow. This is best illustrated by looking up into the night sky at stars whose brilliance took fifty light-years to reach our eyes. Or five hundred. Or five billion. We’re not just looking into space, we’re looking back through time. Our path through this 4-D spacetime is our worldline (reality), beginning with our birth and ending with our death. Four coordinates (x, y, z, and t [time]) locate a point within the tesseract. And we think it stops there, but that’s only true if every outcome is inevitable, if free will is an illusion, and our worldline is solitary. What if our worldline is just one of an infinite number of worldlines, some only slightly altered from the life we know, others drastically different? The Many-Worlds interpretation of quantum mechanics posits that all possible realities exist. That everything which has a probability of happening is happening. Everything that might have occurred in our past did occur, only in another universe. What if that’s true? What if we live in a fifth-dimensional probability space? What if we actually inhabit the multiverse, but our brains have evolved in such a way as to equip us with a firewall that limits what we perceive to a single universe? One worldline. The one we choose, moment to moment. It makes sense if you think about it. We couldn’t possibly contend with simultaneously observing all possible realities at once. So how do we access this 5-D probability space? And if we could, where would it take us? —

Cultures have tried to teach a malign and apparently persuasive lie: that the most important metric of a good life is wealth and the luxury and power it brings. The rich think they live better when they are even richer. In America and many other places they use their wealth politically, to persuade the public to elect or accept leaders who will do that for them. They say that the justice we have imagined is socialism that threatens our freedom. Not everyone is gullible: many people lead contented lives without wealth. But many others are persuaded; they vote for low taxes to keep the jackpot full in case they too can win it, even though that is a lottery they are almost bound to lose. Nothing better illustrates the tragedy of an unexamined life: there are no winners in this macabre dance of greed and delusion. No respectable or even intelligible theory of value supposes that making and spending money has any value or importance in itself and almost everything people buy with that money lacks any importance as well. The ridiculous dream of a princely life is kept alive by ethical sleepwalkers. And they in turn keep injustice alive because their self-contempt breeds a politics of contempt for others. Dignity is indivisible.

People spoke to foreigners with an averted gaze, and everybody seemed to know somebody who had just vanished. The rumors of what had happened to them were fantastic and bizarre though, as it turned out, they were only an understatement of the real thing. Before going to see General Videla […], I went to […] check in with Los Madres: the black-draped mothers who paraded, every week, with pictures of their missing loved ones in the Plaza Mayo. (‘Todo mi familia!’ as one elderly lady kept telling me imploringly, as she flourished their photographs. ‘Todo mi familia!’) From these and from other relatives and friends I got a line of questioning to put to the general. I would be told by him, they forewarned me, that people ‘disappeared’ all the time, either because of traffic accidents and family quarrels or, in the dire civil-war circumstances of Argentina, because of the wish to drop out of a gang and the need to avoid one’s former associates. But this was a cover story. Most of those who disappeared were openly taken away in the unmarked Ford Falcon cars of the Buenos Aires military police. I should inquire of the general what precisely had happened to Claudia Inez Grumberg, a paraplegic who was unable to move on her own but who had last been seen in the hands of his ever-vigilant armed forces [….] I possess a picture of the encounter that still makes me want to spew: there stands the killer and torturer and rape-profiteer, as if to illustrate some seminar on the banality of evil. Bony-thin and mediocre in appearance, with a scrubby moustache, he looks for all the world like a cretin impersonating a toothbrush. I am gripping his hand in a much too unctuous manner and smiling as if genuinely delighted at the introduction. Aching to expunge this humiliation, I waited while he went almost pedantically through the predicted script, waving away the rumored but doubtless regrettable dematerializations that were said to be afflicting his fellow Argentines. And then I asked him about Senorita Grumberg. He replied that if what I had said was true, then I should remember that ‘terrorism is not just killing with a bomb, but activating ideas. Maybe that’s why she’s detained.’ I expressed astonishment at this reply and, evidently thinking that I hadn’t understood him the first time, Videla enlarged on the theme. ‘We consider it a great crime to work against the Western and Christian style of life: it is not just the bomber but the ideologist who is the danger.’ Behind him, I could see one or two of his brighter staff officers looking at me with stark hostility as they realized that the general—El Presidente—had made a mistake by speaking so candidly. […] In response to a follow-up question, Videla crassly denied—‘rotondamente’: ‘roundly’ denied—holding Jacobo Timerman ‘as either a journalist or a Jew.’ While we were having this surreal exchange, here is what Timerman was being told by his taunting tormentors: Argentina has three main enemies: Karl Marx, because he tried to destroy the Christian concept of society; Sigmund Freud, because he tried to destroy the Christian concept of the family; and Albert Einstein, because he tried to destroy the Christian concept of time and space. […] We later discovered what happened to the majority of those who had been held and tortured in the secret prisons of the regime. According to a Navy captain named Adolfo Scilingo, who published a book of confessions, these broken victims were often destroyed as ‘evidence’ by being flown out way over the wastes of the South Atlantic and flung from airplanes into the freezing water below. Imagine the fun element when there’s the surprise bonus of a Jewish female prisoner in a wheelchair to be disposed of… we slide open the door and get ready to roll her and then it’s one, two, three… go!

The point is that you have here a direct, unmistakable assault on sanity and decency; and even - since some of Dali’s pictures would tend to poison the imagination like a pornographic postcard - on life itself. What Dali has done and what he has imagined is debatable, but in his outlook, his character, the bedrock decency of a human being does not exist. He is as anti-social as a flea. Clearly, such people are undesirable, and a society in which they can flourish has something wrong with it. Now, if you showed this book, with its illustrations, to Lord Elton, to Mr. Alfred Noyes, to The Times leader writers who exult over the “eclipse of the highbrow” - in fact, to any “sensible” art-hating English person - it is easy to imagine what kind of response you would get. They would flatly refuse to see any merit in Dali whatever. Such people are not only unable to admit that what is morally degraded can be æsthetically right, but their real demand of every artist is that he shall pat them on the back and tell them that thought is unnecessary. And they can be especially dangerous at a time like the present, when the Ministry of Information and the British Council put power into their hands. For their impulse is not only to crush every new talent as it appears, but to castrate the past as well. Witness the renewed highbrow-baiting that is now going on in this country and America, with its outcry not only against Joyce, Proust and Lawrence, but even against T. S. Eliot. But if you talk to the kind of person who can see Dali’s merits, the response that you get is not as a rule very much better. If you say that Dali, though a brilliant draughtsman, is a dirty little scoundrel, you are looked upon as a savage. If you say that you don’t like rotting corpses, and that people who do like rotting corpses are mentally diseased, it is assumed that you lack the æsthetic sense. Since “Mannequin rotting in a taxicab” is a good composition. And between these two fallacies there is no middle position, but we seldom hear much about it. On the one side Kulturbolschewismus: on the other (though the phrase itself is out of fashion) “Art for Art’s sake.” Obscenity is a very difficult question to discuss honestly. People are too frightened either of seeming to be shocked or of seeming not to be shocked, to be able to define the relationship between art and morals. It will be seen that what the defenders of Dali are claiming is a kind of benefit of clergy. The artist is to be exempt from the moral laws that are binding on ordinary people. Just pronounce the magic word “Art,” and everything is O.K.