Imaginary Life Quotes

When you compare the sorrows of real life to the pleasures of the imaginary one, you will never want to live again, only to dream forever.

homesickness is just a state of mind for me. i'm always missing someone or someplace or something, i'm always trying to get back to some imaginary somewhere. my life has been one long longing.

It’s strange how dreams get under your skin and give your heart a test for what’s real and what’s imaginary.

Go for broke. Always try and do too much. Dispense with safety nets. Take a deep breath before you begin talking. Aim for the stars. Keep grinning. Be bloody-minded. Argue with the world. And never forget that writing is as close as we get to keeping a hold on the thousand and one things--childhood, certainties, cities, doubts, dreams, instants, phrases, parents, loves--that go on slipping , like sand, through our fingers.

Creating a life that reflects your values and satisfies your soul is a rare achievement. In a culture that relentlessly promotes avarice and excess as the good life, a person happy doing his own work is usually considered an eccentric, if not a subversive. Ambition is only understood if it’s to rise to the top of some imaginary ladder of success. Someone who takes an undemanding job because it affords him the time to pursue other interests and activities is considered a flake. A person who abandons a career in order to stay home and raise children is considered not to be living up to his potential — as if a job title and salary are the sole measure of human worth. You’ll be told in a hundred ways, some subtle and some not, to keep climbing, and never be satisfied with where you are, who you are, and what you’re doing. There are a million ways to sell yourself out, and I guarantee you’ll hear about them. To invent your own life’s meaning is not easy, but it’s still allowed, and I think you’ll be happier for the trouble.

I didn't realize then that so much of being adult is reconciling ourselves with the awkwardness and strangeness of our own feelings. Youth is the time of life lived for some imaginary audience.

And yet, the only exciting life is the imaginary one.

If I could live again my life, In the next - I'll try, - to make more mistakes, I won't try to be so perfect, I'll be more relaxed... I'll take fewer things seriously.. I'll take more risks, I'll take more trips, I'll watch more sunsets, I'll climb more mountains, I'll swim more rivers, I'll go to more places I've never been I'll eat more ice ...I'll have more real problems and less imaginary ones If I could live again - I will travel light If I could live again - I'll try to work bare feet at the beginning of spring till the end of autumn, I'll watch more sunrises ...If I have the life to live

Either God can do nothing to stop catastrophes like this, or he doesn't care to, or he doesn’t exist. God is either impotent, evil, or imaginary. Take your pick, and choose wisely. The only sense to make of tragedies like this is that terrible things can happen to perfectly innocent people. This understanding inspires compassion. Religious faith, on the other hand, erodes compassion. Thoughts like, 'this might be all part of God’s plan,' or 'there are no accidents in life,' or 'everyone on some level gets what he or she deserves' - these ideas are not only stupid, they are extraordinarily callous. They are nothing more than a childish refusal to connect with the suffering of other human beings. It is time to grow up and let our hearts break at moments like this.

Lust is a value. We can experience, miss, or lose it or sometimes retrieve it after its surreptitious fading away. In any event, if we treasure it and take it for a regular walk through the garden of our imagination, it will let us discover the most imaginary illuminating sceneries of life. ("Steps in the unknown")

What else should our lives be but a continual series of beginnings, of painful settings out into the unknown, pushing off from the edges of consciousness into the mystery of what we have not yet become.

Meaning is a shaky edifice we build out of scraps, dogmas, childhood injuries, newspaper articles, chance remarks, old fillms, small victories, people hated, people loved; perhaps it is because our sense of what is the case is constructed from such inadequate materials that we defend it so fiercely, even to death.

Sleep deprivation made his life an imaginary thing, his days a ribbon floating aimlessly in water." - Whelk

From childhood I was compelled to concentrate attention upon myself. This caused me much suffering, but to my present view, it was a blessing in disguise for it has taught me to appreciate the inestimable value of introspection in the preservation of life, as well as a means of achievement. The pressure of occupation and the incessant stream of impressions pouring into our consciousness through all the gateways of knowledge make modern existence hazardous in many ways. Most persons are so absorbed in the contemplation of the outside world that they are wholly oblivious to what is passing on within themselves. The premature death of millions is primarily traceable to this cause. Even among those who exercise care, it is a common mistake to avoid imaginary, and ignore the real dangers. And what is true of an individual also applies, more or less, to a people as a whole.

For the record, I'm not an indecisive person, and I'm not a coward. I just have a very detailed imaginary life, and it sometimes takes precedence over what's actually happening around me.

Everyone has things they are afraid of, real and imaginary.

Literature is the real life of imaginary people.

Why be saddled with this thing called life expectancy? Of what relevance to an individual is such a statistic? Am I to concern myself with an allotment of days I never had and was never promised? Must I check off each day of my life as if I am subtracting from this imaginary hoard? No, on the contrary, I will add each day of my life to my treasure of days lived. And with each day, my treasure will grow, not diminish.

Where had I been that I didn't know about imaginary friends? I could see the point of it. How a lost part of yourself steps out and remind you who you could be with a little work.

I had the lonely child's habit of making up stories and holding conversations with imaginary persons, and I think from the very start my literary ambitions were mixed up with the feeling of being isolated and undervalued. I knew that I had a facility with words and a power of facing unpleasant facts, and I felt that this created a sort of private world in which I could get my own back for my failure in everyday life.

There is a deep desire in everyone to commit suicide for the simple reason, that life seems to be meaningless. People go on living, not because they love life, they go on living just because they are afraid to commit suicide. There is a desire to; and in many ways they do commit suicide. Monks and nuns have committed psychological suicide, they have renounced life. And these suicidal people have dominated humanity for centuries. They have condemned everything that is beautiful. They have praised something imaginary and they have condemned the real; the real is mundane and the imaginary is sacred. My whole effort here is to help you see that the real is sacred, that this very world is sacred, that this very life is divine. But the way to see it is first to enquire within. Unless you start feeling the source of light within yourself, you will not be able to see that light anywhere else. First it has to be experienced within one’s own being, then it is found everywhere. Then the whole existence becomes so full of light, so full of joy, so full of meaning and poetry, that each moment one feels grateful for all that god has given, for all that he goes on giving. Sannyas is simply a decision to turn in, to look in. The most primary thing is to find your own center. Once it is found, once you are centered, once you are bathed in your own light you have a different vision, a different perspective, and the whole of life becomes golden. Then even dust is divine. Then life is so rich, so abundantly rich that one can only feel a tremendous gratitude towards existence. That gratitude becomes prayer. Before that, all prayer is false.

When we mentally give a person, place, or point in time more credit than ourselves, we create a fictitious ceiling. A restriction over the expectations that we have over our own performance in that moment. We get tense. We focus on the outcome instead of the activity and we miss the doing of the deed. We either think the world depends on the result or it's too good to be true. But it doesn't and it isn't. And it's not our right to believe it does or is. Don't create imaginary constraints. A leading role, a blue ribbon, a winning score, a great idea, the love of our life, euphoric bliss... Who are we to think we don't deserve these fortunes when they're in our grasp? Who are we to think we haven't earned them? If we stay and process within ourselves, in the joy of the doing, we will never choke at the finish line. Why? Because we're not thinking of the finish line. We're not looking at the clock. We’re not watching ourselves on the Jumbotron performing. We are performing in real time where the approach is the destination.

Apparently, he was too busy living his own life to be a character in the imaginary novel that was mine.

First of all, Buddhism is neither pessimistic nor optimistic. If anything at all, it is realistic, for it takes a realistic view of life and the world. It looks at things objectively (yathābhūtam). It does not falsely lull you into living in a fool's paradise, nor does it frighten and agonize you with all kinds of imaginary fears and sins. It tells you exactly and objectively what you are and what the world around you is, and shows you the way to perfect freedom, peace, tranquility and happiness.

If I could live again my life, In the next – I’ll try, - to make more mistakes, I won’t try to be so perfect, I’ll be more relaxed, I’ll be more full – than I am now, In fact, I’ll take fewer things seriously, I’ll be less hygienic, I’ll take more risks, I’ll take more trips, I’ll watch more sunsets, I’ll climb more mountains, I’ll swim more rivers, I’ll go to more places – I’ve never been, I’ll eat more ice creams and less lima beans, I’ll have more real problems – and less imaginary ones, I was one of those people who live prudent and prolific lives - each minute of his life, Of course that I had moments of joy – but, if I could go back I’ll try to have only good moments, If you don’t know – that’s what life is made of, Don’t lose the now! I was one of those who never goes anywhere without a thermometer, without a hot-water bottle, and without an umbrella and without a parachute, If I could live again – I will travel light, If I could live again – I’ll try to work bare feet at the beginning of spring till the end of autumn, I’ll ride more carts, I’ll watch more sunrises and play with more children, If I have the life to live – but now I am 85, - and I know that I am dying …

It was then that I began to write. Writing helps when you can't talk to your friends; it wasn't that my friends were untrustworthy, it's just that I would never discuss something that was hardly real as though it were really real. Often people do this, forcing friends into authenticating an imaginary life.

Living and seizing to live are imaginary solutions. Existence lies elsewhere.

In Tereza’s eyes, books were the emblems of a secret brotherhood. For she had but a single weapon against the world of crudity surrounding her: the novels. She had read any number of them, from Fielding to Thomas Mann. They not only offered the possibility of an imaginary escape from a life she found unsatisfying; they also had a meaning for her as physical objects: she loved to walk down the street with a book under her arm. It had the same significance for her as an elegant cane from the dandy a century ago. It differentiated her from others.

There is a moment, in all my studying of movies and scripts, that I’d realized something elemental about human beings and why I’d been attracted to that imaginary world. Each piece of work was attempting to describe the human condition, in all its good, bad and ugly glory. At first, it’d been an extension of my own life, strangely mirrored in this world of ‘fiction’. Each story wanted, no— needed—to reveal a human fragility, a human bondage which tied people to the things they did and to be the person they held in their heads. Those stories were something true and sometimes horrific but people were people and the parts didn’t just tell the whole story.

I got lost in the imaginary world—picturing myself as the heroine. After all, wasn’t that why people read? So they could live someone else’s life for a little while?

A writer's life is never boring when you have imaginary friends to play with!

The reader's ear must adjust down from loud life to the subtle, imaginary sounds of the written word. An ordinary reader picking up a book can't yet hear a thing; it will take half an hour to pick up the writing's modulations, its ups and downs and louds and softs.

And because the world is too big and time is too short and you only have one life to live, read!

...[W]e should be mucking about all the time, because mucking about is enjoying life for its own sake, now, and not in preparation for an imaginary future. It's obvious that the mirth-filled man, the cheerful soul, the childish adult is the one who has least to fear from life.

To love! To surrender absolutely, to prostrate oneself before the divine image, to die a thousand imaginary deaths, to annihilate every trace of self, to find the whole universe embodied and enshrined in the living image of another! Adolescent, we say. Rot! This is the germ of the future life, the seed which we hide away, which we bury deep within us, which we smother and stifle and do our utmost to destroy as we advance from one experience to another and flutter and flounder and lose our way.

The happiest adults are those who never buried old toys or abandoned imaginary friends.

The goal in life is not to attain some imaginary ideal; it is to find and fully use our own gifts.

Every other person who is at the heart of any religion has had his or her beginning either in fancy or in fact. But nevertheless, there is a beginning. Jesus' birth in Bethlehem was a moment preceded by eternity. His being neither originated in time nor came about by the will of humanity. The Author of time, who lived in the eternal, was made incarnate in time that we might live with the eternal in view. In that sense, the message of Christ was not the introduction of a religion, but an introduction to truth about reality as God alone knows it. To deny Jesus' message while pursuing spirituality is to conjure an imaginary religion in an attempt to see heaven while sight is confined to the earth. That is precisely what Jesus challenged when he said, "I have come that [you] may have life" (John 10:10). His life spells living. Your life or my life, apart from Him, spells death.

Most medical students go through a brief period when they develop all manner of imaginary illnesses – I myself had leukaemia for at least four days – until they learn, as a matter of self-preservation, that illnesses happen to patients, not to doctors.

Just as the desperate, terminally ill cancer patient often turns to expensive placebos for an imaginary chance at more life, the desperate, terminally alive sad people turn to expensive placebos for a chance to imagine a decent life.

Travel is very useful and it exercises the imagination. All the rest is disappointment and fatigue. Our own journey is entirely imaginary. That is its strength. It goes from life to death. People, animals, cities, things, all are imagined. It’s a novel, simply a fictitious narrative.

The whole idea of it makes me feel like I'm coming down with something, something worse than any stomach ache or the headaches I get from reading in bad light-- a kind of measles of the spirit, a mumps of the psyche, a disfiguring chicken pox of the soul. You tell me it is too early to be looking back, but that is because you have forgotten the perfect simplicity of being one and the beautiful complexity introduced by two. But I can lie on my bed and remember every digit. At four I was an Arabian wizard. I could make myself invisible by drinking a glass of milk a certain way. At seven I was a soldier, at nine a prince. But now I am mostly at the window watching the late afternoon light. Back then it never fell so solemnly against the side of my tree house, and my bicycle never leaned against the garage as it does today, all the dark blue speed drained out of it. This is the beginning of sadness, I say to myself, as I walk through the universe in my sneakers. It is time to say good-bye to my imaginary friends, time to turn the first big number. It seems only yesterday I used to believe there was nothing under my skin but light. If you cut me I could shine. But now when I fall upon the sidewalks of life, I skin my knees. I bleed.

Everything leads us to believe that there exists a spot in the mind from which life and death, the real and the imaginary, the past and the future, the high and the low, the communicable and the incommunicable will cease to appear contradictory.

Today we often use deadlines—real and imaginary—to imprison ourselves.

I am immeasurably, unbearably happy. I am three years old. I am sixty. I am six. I am there.

Things have changed, of course. There are counsellors at the ready. Kindness and understanding. Life is harder for some, we're told. Not their fault, even if the blows are purely imaginary. Felt just as keenly by the recipient, or the non recipient, as the case may be. But good use can be made of everything, if you are willing.

When the writing fit came on, she gave herself up to it with entire abandon, and led a blissful life, unconscious of want, care, or bad weather, while she sat safe and happy in an imaginary world, full of friends almost as real and dear to her as any in the flesh.

Some discouragement, some faintness of heart at the new real future which replaces the imaginary, is not unusual, and we do not expect people to be deeply moved by what is not unusual. That element of tragedy which lies in the very fact of frequency has not yet wrought itself into the coarse emotion of mankind, and perhaps our frames could hardly bear much of it. If we had a keen vision and feeling of all ordinary human life, it would be like hearing the grass grow and the squirrel's heart beat, and we should die of that roar which lies on the other side of silence.

Until we walk with despair, and still have hope, we will not know that our hope was not just hope in ourselves, in our own successes, in our power to make a difference, in our image of what perfection should be. We need hope from a much deeper Source. We need a hope larger than ourselves. Until we walk with personal issues of despair, we will never uncover the Real Hope on the other side of that despair. Until we allow the crash and crush of our images, we will never discover the Real Life beyond what only seems like death. Remember, death is an imaginary loss of an imaginary self, that is going to pass anyway. This very journey is probably the heart of what Jesus came to reveal.

I have stopped finding fault with creation and have learned to accept it. We have some power in us that knows its own ends. It is that which drives us on to what we must finally become… This is the true meaning of transformation. This is the real metamorphosis.

Homesickness is just a state of mind for me. I'm always missing someone or someplace or something. I'm always trying to get back to some imaginary somewhere. My life has been one long longing.

Perfect is highly overrated. I'm a character in my story, going through the chapters of my life as if it was written by an imaginary person, when I should be the author. - Elle

I spend my life constantly calling in ‘imaginary’ debts that aren’t owed to me in order to avoid the ‘real’ debts that I owe to others, and so everybody ends up bankrupt.

So these things happen, deep in our lives. We do not speak of them. We hide them even from ourselves, but they do not leave us.

Life Without Work To do nothing In this day and age, When so much pointless work Is being produced, Could almost be considered an achievement. It all compares most unfavorably With my own imaginary Body of work.

Here is the life you have tried to throw away. Here is your second chance. Here is the destiny you have tried to shake off by inventing a hundred false roles, a hundred false identities for yourself. It will look at first like disaster, but is really good fortune in disguise, since fate too knows how to follow your evasions through a hundred forms of its own. Now you will become at last the one you intended to be.

Even in a personal sense, after all, art is an intensified life. By art one is more deeply satisfied and more rapidly used up. It engraves on the countenance of its servant the traces of imaginary and intellectual adventures, and even if he has outwardly existed in cloistral tranquility, it leads in the long term to overfastidiousness, over-refinement, nervous fatigue and overstimulation, such as can seldom result from a life of the most extravagant passions and pleasures.

Youth is the time of life lived for some imaginary audience.

It’s loneliness. Even though I’m surrounded by loved ones who care about me and want only the best, it’s possible they try to help only because they feel the same thing—loneliness—and why, in a gesture of solidarity, you’ll find the phrase “I am useful, even if alone” carved in stone. Though the brain says all is well, the soul is lost, confused, doesn’t know why life is being unfair to it. But we still wake up in the morning and take care of our children, our husband, our lover, our boss, our employees, our students, those dozens of people who make an ordinary day come to life. And we often have a smile on our face and a word of encouragement, because no one can explain their loneliness to others, especially when we are always in good company. But this loneliness exists and eats away at the best parts of us because we must use all our energy to appear happy, even though we will never be able to deceive ourselves. But we insist, every morning, on showing only the rose that blooms, and keep the thorny stem that hurts us and makes us bleed hidden within. Even knowing that everyone, at some point, has felt completely and utterly alone, it is humiliating to say, “I’m lonely, I need company. I need to kill this monster that everyone thinks is as imaginary as a fairy-tale dragon, but isn’t.” But it isn’t. I wait for a pure and virtuous knight, in all his glory, to come defeat it and push it into the abyss for good, but that knight never comes. Yet we cannot lose hope. We start doing things we don’t usually do, daring to go beyond what is fair and necessary. The thorns inside us will grow larger and more overwhelming, yet we cannot give up halfway. Everyone is looking to see the final outcome, as though life were a huge game of chess. We pretend it doesn’t matter whether we win or lose, the important thing is to compete. We root for our true feelings to stay opaque and hidden, but then … … instead of looking for companionship, we isolate ourselves even more in order to lick our wounds in silence. Or we go out for dinner or lunch with people who have nothing to do with our lives and spend the whole time talking about things that are of no importance. We even manage to distract ourselves for a while with drink and celebration, but the dragon lives on until the people who are close to us see that something is wrong and begin to blame themselves for not making us happy. They ask what the problem is. We say that everything is fine, but it’s not … Everything is awful. Please, leave me alone, because I have no more tears to cry or heart left to suffer. All I have is insomnia, emptiness, and apathy, and, if you just ask yourselves, you’re feeling the same thing. But they insist that this is just a rough patch or depression because they are afraid to use the real and damning word: loneliness. Meanwhile, we continue to relentlessly pursue the only thing that would make us happy: the knight in shining armor who will slay the dragon, pick the rose, and clip the thorns. Many claim that life is unfair. Others are happy because they believe that this is exactly what we deserve: loneliness, unhappiness. Because we have everything and they don’t. But one day those who are blind begin to see. Those who are sad are comforted. Those who suffer are saved. The knight arrives to rescue us, and life is vindicated once again. Still, you have to lie and cheat, because this time the circumstances are different. Who hasn’t felt the urge to drop everything and go in search of their dream? A dream is always risky, for there is a price to pay. That price is death by stoning in some countries, and in others it could be social ostracism or indifference. But there is always a price to pay. You keep lying and people pretend they still believe, but secretly they are jealous, make comments behind your back, say you’re the very worst, most threatening thing there is. You are not an adulterous man, tolerated and often even admired, but an adulterous woman, one who is ...

Whence the possibility of an ideological analysis of Disneyland (L. Marin did it very well in Utopiques, jeux d'espace [Utopias, play of space]): digest of the American way of life, panegyric of American values, idealized transposition of a contradictory reality. Certainly. But this masks something else and this "ideological" blanket functions as a cover for a simulation of the third order: Disneyland exists in order to hide that it is the "real" country, all of "real" America that is Disneyland (a bit like prisons are there to hide that it is the social in its entirety, in its banal omnipresence, that is carceral). Disneyland is presented as imaginary in order to make us believe that the rest is real, whereas all of Los Angeles and the America that surrounds it are no longer real, but belong to the hyperreal order and to the order of simulation. It is no longer a question of a false representation of reality (ideology) but of concealing the fact that the real is no longer real, and thus of saving the reality principle.

Her blog was doing well, with thousands of unique visitors each month, and she was earning good speaking fees, and she had a fellowship at Princeton and a relationship with Blaine - "You are the absolute love of my life," he'd written in her last birthday card - and yet there was cement in her soul. It had been there for a while, an early morning disease of fatigue, shapeless desires, brief imaginary glints of other lives she could be living, that over the months melded into a piercing homesickness.

If I had my life to live over, I'd dare to make more mistakes next time. I'd relax, I would limber up. I would be sillier than I have been this trip. I would take fewer things seriously. I would take more chances. I would climb more mountains and swim more rivers. I would eat more ice cream and less beans. I would perhaps have more actual troubles, but I'd have fewer imaginary ones. You see, I'm one of those people who lived sensibly and sanely, hour after hour, day after day. Oh, I've had my moments, and if I had to do it over again, I'd have more of them. In fact, I'd try to have nothing else. Just moments, one after another, instead of living so many years ahead of each day. I've been one of those persons who never goes anywhere without a thermometer, a hot water bottle, a raincoat and a parachute. If I had to do it again, I would travel lighter than I have. If I had my life to live over, I would start barefoot earlier in the spring and stay that way later in the fall. I would go to more dances. I would ride more merry-go-rounds. I would pick more daisies.

It is the fate of most men who mingle with the world, and attain even the prime of life, to make many real friends, and lose them in the course of nature. It is the fate of all authors or chroniclers to create imaginary friends, and lose them in the course of art. Nor is this the full extent of their misfortunes; for they are required to furnish an account of them besides.

When I'm sleeping, the committee stays up all night and then greets me at dawn with really bad ideas. It's like, "Good morning! Everything is shit! Time to act impulsively. But first let's start by getting into imaginary fights with people from the past. Next let's catalog everything that's wrong with you and your life. Also, I want to remind you of everything you don't have—and everything you should be scared of losing. Let's begin!

Silence is a mirror. So faithful, and yet so unexpected, is the relection it can throw back at men that they will go to almost any length to avoid seeing themselves in it, and if ever its duplicating surface is temporarily wiped clean of modern life's ubiquitous hubbub, they will hasten to fog it over with such desperate personal noise devices as polite conversation, hummin, whistling, imaginary dialogue, schizophrenic babble, or, should it come to that, the clandestine cannonry of their own farting. Only in sleep is silence tolerated, and even there, most dreams have soundtracks. Since meditation is a deliberate descent into deep internal hush, a mute stare into the ultimate looking glass, it is regarded with suspicion by the nattering masses; with hostility by buisness interests (people sitting in silent serenity are seldom consuming goods); and with spite by a clergy whose windy authority it is seen to undermine and whose bombastic livelihood it is perceived to threaten.

Strange that men, from age to age, should consent to hold their lives at the breath of another, merely that each in his turn may have a power of acting the tyrant according to the law! Oh, God! give me poverty! Shower upon me all the imaginary hardships of human life! I will receive them with all thankfulness. Turn me a prey to the wild beasts of the desert, so I be never again the victim of man, dressed in the gore-dripping robes of authority! Suffer me at least to call life, the pursuits of life, my own! Let me hold it at the mercy of the elements, of the hunger of the beasts, or the revenge of barbarians, but not of the cold-blooded prudence of monopolists and kings!

I remember the first year after my second child was born, what I can remember of it at all, as a year of disarray, of overturned glasses of milk, of toys on the floor, of hours from sunrise to sunset that were horribly busy but filled with what, at the end of the day, seemed like absolutely nothing at all. What saved my sanity were books. What saved my sanity was disappearing, if only for fifteen minutes before I inevitably began to nod off in bed...and as it was for me when I was young and surrounded by siblings, as it is today when I am surrounded by children, reading continues to provide an escape from a crowded house into an imaginary room of one's own.

There is an implicit recognition here that important things in life are not always immediately visible, and can't always be named, or even fully understood. Others still are entirely imaginary -- like a red tree growing suddenly in a room -- although this does not make them any less real.

Travel is useful, it exercises the imagination. All the rest is disappointment and fatigue. Our journey is entirely imaginary. That is its strength. It goes from life to death. People, animals, cities, things, all are imagined. It's a novel, just a fictitious narrative. Littre says so and he's never wrong. And besides, in the first place, anyone can do as much. You just have to close your eyes. It's on the other side of life.

My study throngs with characters waiting to be written. Imaginary people, anxious for a life, who tug at my sleeve, crying, 'Me next! Go on! My turn!' I have to select. And once I have chosen, the others lie quiet for ten months or a year, until I come to the end of the story, and the clamor starts up again.

The joy of having something comes from the length of time you have been wanting it, expecting it. Happiness really lies in the expectation. So once you achieve it, it loses its charm for you. Every happiness is imaginary: so long as you don’t possess it, it seems to be abounding happiness. But as soon as it is actualized, it ceases to be happiness; our hands are as empty as before. And then we seek some other object for our desire, and we begin to expect it again. We feel so unhappy without it and imagine that happiness will come with it.

THE WAIT: It is life in slow motion, it's the heart in reverse, it's a hope-and-a-half: too much and too little at once. It's a train that suddenly stops with no station around, and we can hear the cricket, and, leaning out the carriage door, we vainly contemplate a wind we feel that stirs the blooming meadows, the meadows made imaginary by this stop.

As a child, what I was missing was so much bigger to me than what I had. My mother-mythic, imaginary-was a deity and a superhero and a comfort all at once. If only I'd had her, surely, she would have been the answer to every problem; if only I'd had her , she would have been the cure for everything that ever had gone wrong in my life.

We set limits for ourselves all the time. This imaginary line that you're positive you won't ever cross. An action that you are positive you would never do, no matter what. But what we don't consider when we draw our line is a change in our situation. An action that you were sure last week you wouldn't do suddenly becomes a viable option this week because the situation has drive you to it. Then you move your limit line and talk yourself into believing this new line will never be crossed. A man will take a stand and proclaim "I would never lie to my wife." But what if he maxes out their credit card because of his internet porn addiction? The line gets moved. I'm sure if you ask any mother or father they would not hesitate in harming or even killing someone who was about to do the same to their child. The line gets moved. A girl who is so consumed by the pain and empty ache of loneliness will be drive to do anything, no matter how degrading she thinks it is, because she wants to numb the chronic pain. The line gets moved. The line keeps moving and moving until one day you realize you're limitless. If you are being completely honest with yourself, there is absolutely nothing you wouldn't do if the situation required you to cross another line.

All money is imaginary," answered the Calcatrix simply. "Money is magic everyone agrees to pretend is not magic. Observe! You treat it like magic, wield it like magic, fear it like magic! Why should a body with more small circles of copper or silver or gold than anyone else have an easy life full of treats every day and sleeping in and other people bowing down? The little circles can't get up and fight a battle or make a supper so splendid you get full just by looking at it or build a house of a thousand gables. They can do those things because everyone agrees to give them power. If everyone agreed to stop giving power to pretty metals and started giving it to thumbnails or mushroom caps or roof shingles or first kisses or tears or hours or puffin feathers, those little circles would just lay there tarnishing in the rain and not making anyone bow their noses down to the ground or stick them up in the air.

—¿Y qué ocurre cuando uno muere? —Tampoco yo lo sé. —Entonces, ¿por qué tener miedo? —dice Oswald—. Yo creo que no ocurre nada. Y si ocurre algo que es mejor que nada, pues mejor que mejor. —¿Y si lo que ocurre es peor que nada? —le digo. —No existe nada peor que nada. Pero si no es nada, no podré saberlo porque yo no seré nada. Oyéndolo hablar así, siento que Oswald es un genio. —Pero, y si no existes, ¿qué? —le pregunto—. El mundo entero seguirá viviendo sin ti. Como si nunca hubieras pasado por aquí. Y el día en que todas las personas que has conocido también hayan muerto, será como si nunca, nunca hubieras existido. ¿No te parece una pena que pase eso? —Si salvo a Max, no. Si lo salvo, existiré para siempre.

This [oatmeal] represents your soul in its pure state. Your soul on the day you were born. You were perfect. You were happy. You were good. Now, enter Concept Number Two: crap. Don't worry, folks. I don't use actual crap up here. Only imaginary crap. You'll have to supply the crap, using your mind. Now, if someone came up and crapped in your nice warm oatmeal, what would you say? Would you say: 'Wow, super, thanks, please continue crapping in my oatmeal'? Am I being silly? I'm being a little silly. But guess what, in real life people come up and crap in your oatmeal all the time--friends, co-workers, loved ones, even you kids, especially your kids!--and that's exactly what you do. You say, 'Thanks so much!' You say, 'Crap away!' You say, and here the metaphor breaks down a bit, 'Is there some way I can help you crap in my oatmeal?

Every time you come to the limit of what is demanded of you, you are faced with the same problem - to be yourself! And with the first step you make in this direction you realize that there is neither plus nor minus; you throw the skates away and swim. There is no suffering any more because there is nothing which can threaten your security. And there is no desire to be of help to others even, because why rob them of a privilege which must be earned? Life stretches out from moment to moment in stupendous infinitude. Nothing can be more real than what you suppose it to be. Whatever you think the cosmos to be it is and it could not possibly be anything else as long as you are you and I am I. You live in the fruits of your action and your action is the harvest of your thought. Thought and action are one, because swimming you are in it and of it, and it is everything you desire it to be, no more, no less. Every stroke counts for eternity. The heating and cooling system is one system, and Cancer is separated from Capricorn only by an imaginary line. You don't become ecstatic and you are not plunged into violent grief; you don't pray for rain, neither do you dance a jig. You live like a happy rock in the midst of the ocean: you are fixed while everything about you is in turbulent motion. You are fixed in a reality which permits the thought that nothing is fixed, that even the happiest and mightiest rock will one day be utterly dissolved and fluid as the ocean from which it was born.

As we grow older we become more conscious of the complexity, incoherence, and unreasonableness of human beings; this indeed is the only excuse that offers for the middle-aged or elderly writer, whose thoughts should more properly be turned to graver matters, occupying himself with the trivial concerns of imaginary people. For if the proper study of mankind is man it is evidently more sensible to occupy yourself with the coherent, substantial, and significant creatures of fiction than with the irrational and shadowy figures of real life.

A non-religious man today ignores what he considers sacred but, in the structure of his consciousness, could not be without the ideas of being and the meaningful. He may consider these purely human aspects of the structure of consciousness. What we see today is that man considers himself to have nothing sacred, no god; but still his life has a meaning, because without it he could not live; he would be in chaos. He looks for being and does not immediately call it being, but meaning or goals; he behaves in his existence as if he had a kind of center. He is going somewhere, he is doing something. We do not see anything religious here; we just see man behaving as a human being. But as a historian of religion, I am not certain that there is nothing religious here… I cannot consider exclusively what that man tells me when he consciously says, ‘I don’t believe in God; I believe in history,’ and so on. For example, I do not think that Jean-Paul Sartre gives all of himself in his philosophy, because I know that Sartre sleeps and dreams and likes music and goes to the theater. And in the theater he gets into a temporal dimension in which he no longer lives his ‘moment historique.’ There he lives in quite another dimension. We live in another dimension when we listen to Bach. Another experience of time is given in drama. We spend two hours at a play, and yet the time represented in the play occupies years and years. We also dream. This is the complete man. I cannot cut this complete man off and believe someone immediately when he consciously says that he is not a religious man. I think that unconsciously, this man still behaves as the ‘homo religiosus,’ has some source of value and meaning, some images, is nourished by his unconscious, by the imaginary universe of the poems he reads, of the plays he sees; he still lives in different universes. I cannot limit his universe to that purely self-conscious, rationalistic universe which he pretends to inhabit, since that universe is not human.

If you surround yourself with people who support your upward aim, they will not tolerate your cynicism and destructiveness. They will instead encourage you when you do good for yourself and others and punish you carefully when you do not. This will help you bolster your resolve to do what you should do, in the most appropriate and careful manner. People who are not aiming up will do the opposite. They will become jealous when you succeed, or do something pristine. They will withdraw their presence or support, or actively punish you for it. They will override your accomplishment with a past action, real or imaginary, of their own. Maybe they are trying to test you, to see if your resolve is real, to see if you are genuine. But mostly they are dragging you down because your new improvements cast their faults in an even dimmer light.

The idea of love walked along the water and her gaze was full of absence and her eyes spat lighting. The impressionable evening received by turns the imprints of grasses, clouds, bodies, and wore crazy astronomical designs. The idea of love walked straight ahead without seeing anything; she was wearing tiny isosceles mirrors whose perfect assemblage was amazing. They were so many images of fish tails, when, by their angelic nature, they answer the promise one might make of always finding each other again. Finding each other again even in the depths of a forest, where the thread of a star is an articulation more silent than life, the dawn a liquor stronger than blood. Who is lost, who truly wanders off when a cup of coffee is steaming in the fog and waiters dressed in snow circulate patiently on the surface of floors whose desired height can be indicated with one's hands? Who? A solitary man whom the idea of love has just left and who tucks in his spirit like an imaginary bed. The man falls all the same and in the next room, under the moon-white verandah, a woman rises whom the idea of love has abandoned. The gravel weeps outside, a rain of glass is falling in which we recognize small chains, tears in which we have time to see ourselves, mirror tears, shards of windows, singular crystals like the ones we witness in our hand on awakening, leaves and the faded petals of those roses that once embelished certain distillery bottles. It's just that the idea of love, it seems angry with love. This is how it began.

Those who are close to us, when they die, divide our world. There is the world of the living, which we finally, in one way or another, succumb to, and then there is the domain of the dead that, like an imaginary friend (or foe) or a secret concubine, constantly beckons, reminding us of our loss. What is memory but a ghost that lurks at the corners of the mind, interrupting our normal course of life, disrupting our sleep in order to remind us of some acute pain or pleasure, something silenced or ignored? We miss not only their presence, or how they felt about us, but ultimately how they allowed us to feel about ourselves or them. (prologue)

When I was a child, my mom used to tell me that life was like a game, and sometimes you had to do things you didn’t want to do in order to do the things that you did want to do. I always thought this was strange advice. I only ever had brief and fleeting ideas for things I did want to do, but mostly I felt completely overwhelmed by possibilities, and then just went down the list saying, no, no, no, not that, not that until I was playing this idiots game of racking up things I was doing that I didn’t want to do in service of some imaginary thing I might one day stumble upon.

There is no remedy against this reversal of the natural order. Man cannot escape from his own achievement. He cannot but adopt the conditions of his own life. No longer in a merely physical universe, man lives in a symbolic universe. Language, myth, art, and religion are parts of this universe. They are the varied threads which weave the symbolic net, the tangled web of human experience. All human progress in thought and experience refines and strengthens this net. No longer can man confront reality immediately; he cannot see it, as it were, face to face. Physical reality seems to recede in proportion as man's symbolic activity advances. Instead of dealing with the things themselves man is in a sense constantly conversing with himself. He has so enveloped himself in linguistic forms, in artistic images, in mythical symbols or religious rites that he cannot see or know anything except by the interposition of this artificial medium. His situation is the same in the theoretical as in the practical sphere. Even here man does not live in a world of hard facts, or according to his immediate needs and desires. He lives rather in the midst of imaginary emotions, in hopes and fears, in illusions and disillusions, in his fantasies and dreams. 'What disturbs and alarms man,' said Epictetus, 'are not the things, but his opinions and fantasies about the things.

Early in life I have noticed that no event is ever correctly reported in a newspaper, but in Spain, for the first time, I saw newspaper reports which did not bear any relation to the facts, not even the relationship which is implied in an ordinary lie. I saw great battles reported where there had been no fighting, and complete silence where hundreds of men had been killed. I saw troops who had fought bravely denounced as cowards and traitors, and others who had never seen a shot fired hailed as heroes of imaginary victories; and I saw newspapers in London retailing these lies and eager intellectuals building emotional superstructures over events that never happened. I saw, in fact, history being written not in terms of what happened but of what ought to have happened according to various “party lines.

We are afraid of what we will do to others, afraid of the rage that lies in wait somewhere deep in our souls. How many human beings go through the world frozen with rage against life! This deeply hidden inner anger may be the product of hurt pride or of real frustration in office, factory, clinic, or home. Whatever may be the cause of our frozen rage (which is the inevitable mother of depression), the great word of hope today is that this rage can be conquered and drained off into creative channels … …What should we do? We should all learn that a certain amount of aggressive energy is normal and certainly manageable in maturity. Most of us can drain off the excess of our angry feelings and destructive impulses in exercise, in competitive games, or in the vigorous battles against the evils of nature and society. We also must realize that no one will punish us for the legitimate expression of self-assertiveness and creative pugnacity as our parents once punished us for our undisciplined temper tantrums. Furthermore, let us remember that we need not totally repress the angry part of our nature. We can always give it an outlet in the safe realm of fantasy. A classic example of such fantasy is given by Max Beerborn, who made a practice of concocting imaginary letters to people he hated. Sometimes he went so far as to actually write the letters and in the very process of releasing his anger it evaporated. As mature men and women we should regard our minds as a true democracy where all kinds of ideas and emotions should be given freedom of speech. If in political life we are willing to grant civil liberties to all sorts of parties and programs, should we not be equally willing to grant civil liberties to our innermost thoughts and drives, confident that the more dangerous of them will be outvoted by the majority within our minds? Do I mean that we should hit out at our enemy whenever the mood strikes us? No, I repeat that I am suggesting quite the reverse—self-control in action based upon (positive coping mechanisms such as) self expression in fantasy.

For me the real evil of masturbation would be that it takes an appetite which, in lawful use, leads the individual out of himself to complete (and correct) his own personality in that of another (and finally in children and even grandchildren) and turns it back: sends the man back into the prison of himself, there to keep a harem of imaginary brides. And this harem, once admitted, works against his ever getting out and really uniting with a real woman. For the harem is always accessible, always subservient, calls for no sacrifices or adjustments, and can be endowed with erotic and psychological attractions which no real woman can rival. Among those shadowy brides he is always adored, always the perfect lover: no demand is made on his unselfishness, no mortification ever imposed on his vanity. In the end, they become merely the medium through which he increasingly adores himself . . . . And it is not only the faculty of love which is thus sterilized, forced back on itself, but also the faculty of imagination. The true exercise of imagination, in my view, is (a) To help us to understand other people (b) To respond to, and, some of us, to produce, art. But it has also a bad use: to provide for us, in shadowy form, a substitute for virtues, successes, distinctions etc. which ought to be sought outside in the real world—e.g. picturing all I’d do if I were rich instead of earning and saving. Masturbation involves this abuse of imagination in erotic matters (which I think bad in itself) and thereby encourages a similar abuse of it in all spheres. After all, almost the main work of life is to come out of our selves, out of the little, dark prison we are all born in. Masturbation is to be avoided as all things are to be avoided which retard this process. The danger is that of coming to love the prison.

I read a book one day and my whole life was changed” starts Orhan Pamuk to his famous and brilliantly written book: The New Life. Some books just strike you with the very first sentence, and generally those are the ones that leave a mark in your memory and soul, the ones that make you read, come back many years later and read again, and have the same pleasure each time. I was lucky enough to have a father who was passionate about literature, so passionate that he would teach me how to read at the age of five. The very first book he bought for me was “The Little Black Fish” by Samad Behrangi. After that I started reading his other books, and at that age I had already owned a small Behrangi collection. Recently I was talking with a Persian friend about how Behrangi and his books changed my life. A girl, from another country, from kilometeters away, around the same time was also reading Behrangi’s books, and creating her own imaginary worlds with his rich and deep characters, and intense stories.

The little girl’s sense of secrecy that developed at prepuberty only grows in importance. She closes herself up in fierce solitude: she refuses to reveal to those around her the hidden self that she considers to be her real self and that is in fact an imaginary character: she plays at being a dancer like Tolstoy’s Natasha, or a saint like Marie Leneru, or simply the singular wonder that is herself. There is still an enormous difference between this heroine and the objective face that her parents and friends recognise in her. She is also convinced that she is misunderstood: her relationship with herself becomes even more passionate: she becomes intoxicated with her isolation, feels different, superior, exceptional: she promises that the future will take revenge on the mediocrity of her present life. From this narrow and petty existence she escapes by dreams.

My own belief is that one regards oneself, if one is a serious writer, as an instrument for experiencing. Life—all of it-flows through this instrument and is distilled through it into works of art. How one lives as a private person is intimately bound into the work. And at some point I believe one has to stop holding back for fear of alienating some imaginary reader or real relative or friend, and come out with personal truth. If we are to understand the human condition, and if we are to accept ourselves in all the complexity, self-doubt, extravagance of feeling, guilt, joy, the slow freeing of the self to its full capacity for action and creation, both as human being and as artist, we have to know all we can about each other, and we have to be willing to go naked.

Most people find the word Apocalypse, to be a terrifying concept. Checked in the dictionary, it means only revelation, although it obviously has also come to mean end of the world. As to what the end of the world means, I would say that probably depends on what we mean by world. I don’t think this means the planet, or even the life forms upon the planet. I think the world is purely a construction of ideas, and not just the physical structures, but the mental structures, the ideologies that we’ve erected, that is what I would call the world. Our political structures, philosophical structures, ideological frameworks, economies. These are actually imaginary things, and yet that is the framework that we have built our entire world upon. It strikes me that a strong enough wave of information could completely overturn and destroy all of that. A sudden realization that would change our entire perspective upon who we are and how we exist.

I detest love lyrics. I think one of the causes of bad mental health in the United States is that people have been raised on 'love lyrics'. You're a young kid and you hear all those 'love lyrics', right? Your parents aren't telling you the truth about love, and you can't really learn about it in school. You're getting the bulk of your 'behaviour norms' mapped out for you in the lyrics to some dumb fucking love song. It's a subconscious training that creates desire for an imaginary situation which will never exist for you. People who buy into that mythology go through life feeling that they got cheated out of something. What I think is very cynical about some rock and roll songs -- especially today -- is the way they say: "Let's make love." What the fuck kind of wussy says shit like that in the real world? You ought to be able to say "Let's go fuck", or at least "Let's go fill-in-the-blank" -- but you gotta say "Let's make love" in order to get on the radio. This creates a semantic corruption, by changing the context in which the word 'love' is used in the song. When they get into drooling about love as a 'romantic concept' -- especially in the lyrics of sensitive singer/songwriter types -- that's another shove in the direction of bad mental health. Fortunately, lyrics over the last five or six years have gotten to be less and less important, with 'art rock groups' and new wavers specializing in 'nonjudgemental' or 'purposely inconsequential' lyrics. People have stopped listening to the lyrics -- they are now only 'pitched mouth noises'.

I had this sudden awareness, she continues, of how the moments of our lives go out of existence before we're conscious of having lived them. It's only a relatively few moments that we get to keep and carry with us for the rest of our lives. Those moments are our lives. Or maybe it's more like those moments are the dots in what we call our lives, or the lines we draw between them, connecting them into imaginary pictures of ourselves. You know, like those mythical pictures of constellations traced between stars. I remember how when I was a kid, I actually expected to be able to look up and see Pagasus spread out against the night. And when I couldn't, it seemed like a trick had been played on me, like a fraud. I thought, hey, if this is all there is to it, then I could reconnect the stars in any shape I wanted. I could create the Ken and Barbie constellations… I realize we can never predict when those few special moments will occur, she says. How... there are certain people, not that many, who enter one's life with the power to make those moments happen. Maybe that's what falling in love means…the power to create for each other the moments by which we define ourselves.

Buried how long?” The answer was always the same: “Almost eighteen years.” You had abandoned all hope of being dug out?” Long ago.” You know that you are recalled to life?” They tell me so.” I hope that you care to live?” I can’t say.” Shall I show her to you? Will you come and see her?” The answers to this question were various and contradictory. Sometimes the broken reply was, “Wait! It would kill me if I saw her too soon.” Sometimes it was given in a tender rain of tears, and then it was, “Take me to her.” Sometimes it was staring and bewildered, and then it was, “I don’t know her. I don’t understand.” After such imaginary discourse, the passenger in his fancy would dig, and dig, dig – to dig this wretched creature out. Got out at last, with earth hanging about his face and hair, he would suddenly fall away to dust. The passenger would then start to himself, and lower the window, to get the reality of mist and rain on his cheek. Yet even when his eyes were opened on the mist and rain, on the moving patch of light from the lamps, and the hedge of the roadside retreating by jerks, the night shadows outside the coach would fall into the train of night shadows within. Out of the midst in them, a ghostly face would rise, and he would accost it again. Buried how long?” Almost eighteen years.” I hope you care to live?” I can’t say.” Dig – dig – dig – until an impatient movement from one of the two passengers would admonish him to pull up the window, draw his arm securely through the leather strap, and speculate on the two slumbering life forms, until his mind lost hold of them, and they again slid away into the bank and the grave. Buried how long?” Almost eighteen years.” You had abandoned all hope of being dug out?” Long ago.” The words were still in his hearing just as spoken – distinctly in his hearing as ever spoken words had been in his life – when the weary passenger started to the consciousness of daylight, and found that the shadows of night were gone.

Keep his mind on the inner life. He thinks his conversion is something inside him, and his attention is therefore chiefly turned at present to the state of his own mind--or rather to that very expurgated version of them which is all you should allow him to see. Encourage this. Keep his mind off the most elementary duties of directing it to the most advanced and spiritual ones. Aggravate the most useful human characteristics, the horror and neglect of the obvious. You must bring him to a condition in which he can practise self-examination for an hour without discovering any of those facts about himself which are perfectly clear to anyone who has ever lived in the same house with him or worked in the same office. 2. It is, no doubt, impossible to prevent his praying for his mother, but we have means of rendering the prayers innocuous. Make sure that they are always very 'spiritual', that is is always concerned with the state of her soul and never with her rhuematism. Two advantages will follow. In the first place, his attention will be kept on what he regards are her sins, by which, with a little guidance from you, he can be induced to mean any of her actions which are inconvenient or irritating to himself. Thus you can keep rubbing the wounds of the day a little sorer even while he is on his knees; the operation is not at all difficult and you will find it very entertaining. In the second place, since his ideas about her soul will be very crude and often erroneous, he will, in some degree, be praying for an imaginary person, and it will be your task to make that imaginary person daily less and less like the real mother--the sharp-tongued old lady at the breakfast table. In time you may get the cleavage so wide that no thought or feeling from his prayers for the imagined mother will ever flow over into his treatment of the real one. I have had patients of my own so well in hand that they could be turned at a moment's notice from impassioned prayer for a wife's or son's soul to beating or insulting the real wife or son without any qualm. 3. When two humans have lived together for many years it usually happens that each has tones of voice and expressions of face whice are almost unedurably irritating to the other. Work on that. Bring fully into the consciousness of your patient that particular lift of his mother's eyebrows which he learned to dislike in the nursery, and let him think how much he dislikes it. Let him assume that she knows how annoying it is and does it to annoy--if you know your job he will not notice the immense improbablity of the assumption. And, of course, never let him suspect that he has tones and looks which similarly annoy her. As he cannot see or hear himself, this is easily managed.

The Correspondence-School Instructor Says Goodbye to His Poetry Students Goodbye, lady in Bangor, who sent me snapshots of yourself, after definitely hinting you were beautiful; goodbye, Miami Beach urologist, who enclosed plain brown envelopes for the return of your very “Clinical Sonnets”; goodbye, manufacturer of brassieres on the Coast, whose eclogues give the fullest treatment in literature yet to the sagging breast motif; goodbye, you in San Quentin, who wrote, “Being German my hero is Hitler,” instead of “Sincerely yours,” at the end of long, neat-scripted letters extolling the Pre-Raphaelites: I swear to you, it was just my way of cheering myself up, as I licked the stamped, self-addressed envelopes, the game I had of trying to guess which one of you, this time, had poisoned his glue. I did care. I did read each poem entire. I did say everything I thought in the mildest words I knew. And now, in this poem, or chopped prose, no better, I realize, than those troubled lines I kept sending back to you, I have to say I am relieved it is over: at the end I could feel only pity for that urge toward more life your poems kept smothering in words, the smell of which, days later, tingled in your nostrils as new, God-given impulses to write. Goodbye, you who are, for me, the postmarks again of imaginary towns—Xenia, Burnt Cabins, Hornell— their solitude given away in poems, only their loneliness kept. Galway Kinnell

PROLOGUE Have you ever had the feeling that someone was playing with your destiny? If so, this book is for you! Destiny is certainly something people like to talk about. Wherever we go, we hear it mentioned in conversations or proverbs that seek to lay bare its mysteries. If we analyse people’s attitude towards destiny a little, we find straight away that at one extreme are those who believe that everything in life is planned by a higher power and that therefore things always happen for a reason, even though our limited human understanding cannot comprehend why. In this perspective, everything is preordained, regardless of what we do or don’t do. At the other extreme we find the I can do it! believers. These focus on themselves: anything is possible if done with conviction, as part of the plan that they have drawn up themselves as the architects of their own Destiny. We can safely say that everything happens for a reason. Whether it’s because of decisions we take or simply because circumstances determine it, there is always more causation than coincidence in life. But sometimes such strange things happen! The most insignificant occurrence or decision can give way to the most unexpected futures. Indeed, such twists of fate may well be the reason why you are reading my book now. Do you have any idea of the number of events, circumstances and decisions that had to conspire for me to write this and for you to be reading it now? There are so many coincidences that had to come together that it might almost seem a whim of destiny that today we are connected by these words. One infinitesimal change in that bunch of circumstances and everything would have been quite different… All these fascinating issues are to be found in Equinox. I enjoy fantasy literature very much because of all the reality it involves. As a reader you’re relaxed, your defences down, trying to enjoy an loosely-structured adventure. This is the ideal space for you to allow yourself to be carried away to an imaginary world that, paradoxically, will leave you reflecting on real life questions that have little to do with fiction, although we may not understand them completely.

I keeled over sideways. The world turned fluffy, bleached of all color. Nothing hurt anymore. I was dimly aware of Diana’s face hovering over me, Meg and Hazel peering over the goddess’s shoulders. “He’s almost gone,” Diana said. Then I was gone. My mind slipped into a pool of cold, slimy darkness. “Oh, no, you don’t.” My sister’s voice woke me rudely. I’d been so comfortable, so nonexistent. Life surged back into me—cold, sharp, and unfairly painful. Diana’s face came into focus. She looked annoyed, which seemed on-brand for her. As for me, I felt surprisingly good. The pain in my gut was gone. My muscles didn’t burn. I could breathe without difficulty. I must have slept for decades. “H-how long was I out?” I croaked. “Roughly three seconds,” she said. “Now, get up, drama queen.” She helped me to my feet. I felt a bit unsteady, but I was delighted to find that my legs had any strength at all. My skin was no longer gray. The lines of infection were gone. The Arrow of Dodona was still in my hand, though he had gone silent, perhaps in awe of the goddess’s presence. Or perhaps he was still trying to get the taste of “Sweet Caroline” out of his imaginary mouth. I beamed at my sister. It was so good to see her disapproving I-can’t-believe-you’re-my-brother frown again. “I love you,” I said, my voice hoarse with emotion. She blinked, clearly unsure what to do with this information. “You really have changed.” “I missed you!” “Y-yes, well. I’m here now. Even Dad couldn’t argue with a Sibylline invocation from Temple Hill.” “It worked, then!” I grinned at Hazel and Meg. “It worked!” “Yeah,” Meg said wearily. “Hi, Artemis.” “Diana,” my sister corrected. “But hello, Meg.” For her, my sister had a smile. “You’ve done well, young warrior.” Meg blushed. She kicked at the scattered zombie dust on the floor and shrugged. “Eh.” I checked my stomach, which was easy, since my shirt was in tatters. The bandages had vanished, along with the festering wound. Only a thin white scar remained. “So…I’m healed?” My flab told me she hadn’t restored me to my godly self. Nah, that would have been too much to expect. Diana raised an eyebrow. “Well, I’m not the goddess of healing, but I’m still a goddess. I think I can take care of my little brother’s boo-boos.” “Little brother?” She smirked.

Exploring Self-Compassion Through Letter Writing PART ONE Everybody has something about themselves that they don’t like; something that causes them to feel shame, to feel insecure or not “good enough.” It is the human condition to be imperfect, and feelings of failure and inadequacy are part of the experience of living. Try thinking about an issue that tends to make you feel inadequate or bad about yourself (physical appearance, work or relationship issues, etc.). How does this aspect of yourself make you feel inside—scared, sad, depressed, insecure, angry? What emotions come up for you when you think about this aspect of yourself? Please try to be as emotionally honest as possible and to avoid repressing any feelings, while at the same time not being melodramatic. Try to just feel your emotions exactly as they are—no more, no less. PART TWO Now think about an imaginary friend who is unconditionally loving, accepting, kind, and compassionate. Imagine that this friend can see all your strengths and all your weaknesses, including the aspect of yourself you have just been thinking about. Reflect upon what this friend feels toward you, and how you are loved and accepted exactly as you are, with all your very human imperfections. This friend recognizes the limits of human nature and is kind and forgiving toward you. In his/her great wisdom this friend understands your life history and the millions of things that have happened in your life to create you as you are in this moment. Your particular inadequacy is connected to so many things you didn’t necessarily choose: your genes, your family history, life circumstances—things that were outside of your control. Write a letter to yourself from the perspective of this imaginary friend—focusing on the perceived inadequacy you tend to judge yourself for. What would this friend say to you about your “flaw” from the perspective of unlimited compassion? How would this friend convey the deep compassion he/she feels for you, especially for the discomfort you feel when you judge yourself so harshly? What would this friend write in order to remind you that you are only human, that all people have both strengths and weaknesses? And if you think this friend would suggest possible changes you should make, how would these suggestions embody feelings of unconditional understanding and compassion? As you write to yourself from the perspective of this imaginary friend, try to infuse your letter with a strong sense of the person’s acceptance, kindness, caring, and desire for your health and happiness. After writing the letter, put it down for a little while. Then come back and read it again, really letting the words sink in. Feel the compassion as it pours into you, soothing and comforting you like a cool breeze on a hot day. Love, connection, and acceptance are your birthright. To claim them you need only look within yourself.