In Praise Of Shadows Quotes

Were it not for shadows, there would be no beauty.

Oh, I think not,” Varys said, swirling the wine in his cup. “Power is a curious thing, my lord. Perchance you have considered the riddle I posed you that day in the inn?” “It has crossed my mind a time or two,” Tyrion admitted. “The king, the priest, the rich man—who lives and who dies? Who will the swordsman obey? It’s a riddle without an answer, or rather, too many answers. All depends on the man with the sword.” “And yet he is no one,” Varys said. “He has neither crown nor gold nor favor of the gods, only a piece of pointed steel.” “That piece of steel is the power of life and death.” “Just so… yet if it is the swordsmen who rule us in truth, why do we pretend our kings hold the power? Why should a strong man with a sword ever obey a child king like Joffrey, or a wine-sodden oaf like his father?” “Because these child kings and drunken oafs can call other strong men, with other swords.” “Then these other swordsmen have the true power. Or do they?” Varys smiled. “Some say knowledge is power. Some tell us that all power comes from the gods. Others say it derives from law. Yet that day on the steps of Baelor’s Sept, our godly High Septon and the lawful Queen Regent and your ever-so-knowledgeable servant were as powerless as any cobbler or cooper in the crowd. Who truly killed Eddard Stark, do you think? Joffrey, who gave the command? Ser Ilyn Payne, who swung the sword? Or… another?” Tyrion cocked his head sideways. “Did you mean to answer your damned riddle, or only to make my head ache worse?” Varys smiled. “Here, then. Power resides where men believe it resides. No more and no less.” “So power is a mummer’s trick?” “A shadow on the wall,” Varys murmured, “yet shadows can kill. And ofttimes a very small man can cast a very large shadow.” Tyrion smiled. “Lord Varys, I am growing strangely fond of you. I may kill you yet, but I think I’d feel sad about it.” “I will take that as high praise.

If light is scarce then light is scarce; we will immerse ourselves in the darkness and there discover its own particular beauty.

A shadow on the wall,” Varys murmured, “yet shadows can kill. And ofttimes a very small man can cast a very large shadow.” Tyrion smiled. “Lord Varys, I am growing strangely fond of you. I may kill you yet, but I think I’d feel sad about it.” “I will take that as high praise.

I have a question for you. "If your shadow is the second most beautiful thing in the world, which is the first?".

The quality that we call beauty ... must always grow from the realities of life.

Whenever I see the alcove of a tastefully built Japanese room, I marvel at our comprehension of the secrets of shadows, our sensitive use of shadow and light. For the beauty of the alcove is not the work of some clever device. An empty space is marked off with plain wood and plain walls, so that the light drawn into its forms dim shadows within emptiness. There is nothing more. And yet, when we gaze into the darkness that gathers behind the crossbeam, around the flower vase, beneath the shelves, though we know perfectly well it is mere shadow, we are overcome with the feeling that in this small corner of the atmosphere there reigns complete and utter silence; that here in the darkness immutable tranquility holds sway.

God, she was beautiful - my first image of the Orient - a woman such as only the desert poet knew how to praise: her face was the sun, her hair the protecting shadow, her eyes fountains of cool water, her body the most slender of palm-trees and her smile a mirage.

To love a swamp, however, is to love what is muted and marginal, what exists in the shadows, what shoulders its way out of mud and scurries along the damp edges of what is most commonly praised. And sometimes its invisibility is a blessing. Swamps and bogs are places of transition and wild growth, breeding grounds, experimental labs where organisms and ideas have the luxury of being out of the spotlight, where the imagination can mutate and mate, send tendrils into and out of the water.

For a woman who lived in the dark it was enough if she had a faint, white face —a full body was unnecessary.

We Orientals tend to seek our satisfactions in whatever surroundings we happen to find ourselves, to content ourselves with things as they are; and so darkness causes us no discontent, we resign ourselves to it as inevitable. If light is scarce, then light is scarce; we will immerse ourselves in the darkness and there discover its own particular beauty. But the progressive Westerner is determined always to better his lot. From candle to oil lamp, oil lamp to gaslight, gaslight to electric light—his quest for a brighter light never ceases, he spares no pains to eradicate even the minutest shadow.

The quality that we call beauty, however, must always grow from the realities of life, and our ancestors, forced to live in dark rooms, presently came to discover beauty in shadows, ultimately to guide shadows towards beauty’s ends.

There are those who say that when civilization progresses a bit further transportation facilities will move into the skies and under the ground, and that our streets will again be quiet, but I know perfectly well that when that day comes some new device for torturing the old will be invented.

With lacquerware there is an extra beauty in that moment between removing the lid and lifting the bowl to the mouth, when one gazes at the still, silent liquid in the dark depths of the bowl, its colour hardly differing from that of the bowl itself. What lies within the darkness one cannot distinguish, but the palm senses the gentle movements of the liquid, vapour rises from within, forming droplets on the rim, and the fragrance carried upon the vapour brings a delicate anticipation ... a moment of mystery, it might almost be called, a moment of trance.

She remembered the story from her childhood, about Adam and Eve in the garden, and the talking snake. Even as a little girl she had said - to the consternation of her family - What kind of idiot was Eve, to believe a snake? But now she understood, for she had heard the voice of the snake and had watched as a wise and powerful man had fallen under its spell. Eat the fruit and you can have the desires of your heart. It's not evil, it's noble and good. You'll be praised for it. And it's delicious.

Our cooking depends upon shadows and is inseparable from darkness

King Edmund of East Anglia is now remembered as a saint, as one of those blessed souls who live forever in the shadow of God. Or so the priests tell me. In heaven, they say, the saints occupy a privileged place, living on the high platform of God’s great hall where they spend their time singing God’s praises. Forever. Just singing. Beocca always told me that it would be an ecstatic existence, but to me it seems very dull. The Danes reckon their dead warriors are carried to Valhalla, the corpse hall of Odin, where they spend their days fighting and their nights feasting and swiving, and I dare not tell the priests that this seems a far better way to endure the afterlife than singing to the sound of golden harps. I once asked a bishop whether there were any women in heaven. “Of course there are, my lord,” he answered, happy that I was taking an interest in doctrine. “Many of the most blessed saints are women.” “I mean women we can hump, bishop.” He said he would pray for me. Perhaps he did.

In the mansion called literature I would have the eaves deep and the walls dark, I would push back into the shadows the things that come forward too clearly, I would strip away the useless decoration. I do not ask that this be done everywhere, but perhaps we may be allowed at least one mansion where we can turn off the electric lights and see what it is like without them.

In making for ourselves a place to live, we first spread a parasol to throw a shadow on the earth, and in the pale light of the shadow we put together a house.

We are here to witness the creation and abet it. We are here to notice each thing so each thing gets noticed. Together we notice not only each mountain shadow and each stone on the beach but, especially, we notice the beautiful faces and complex natures of each other. We are here to bring to consciousness the beauty and power that are around us and to praise the people who are here with us. We witness our generation and our times. We watch the weather. Otherwise, creation would be playing to an empty house.

There are those who hold that to quibble over matters of taste in the basic necessities of life is an extravagance

The sun never knew how wonderful it was,” the architect Louis Kahn said, “until it fell on the wall of a building,

Those you protect will not see you. They will not understand you. But you are the Gray wall between civilization and chaos. And they stand safe in the shadow you cast. Do not expect praise or love. Their ignorance is proof of the success of your sacrifice. For we who serve the state, duty must be its own reward.

Only he whose bright lyre has sounded in shadows may, looking onward, restore his infinite praise. Only he who has eaten poppies with the dead will not lose ever again the gentlest chord. Though the image upon the pool often grows dim: Know and be still. Inside the Double World all voices become eternally mild.

But then again, the dead are often easier to praise than the living.

So benumbed are we nowadays by electric lights that we have become utterly insensitive to the evils of excessive illumination

If indeed "elegance is frigid," it can as well be described as filthy. There is no denying, at any rate, that among the elements of the elegance in which we take such delight is a measure of the unclean, the unsanitary.

When Allah (swt) decrees that a door in your life is to be opened, no matter how hard you try to close it, no matter how far you run away from it, it will remain open until you walk through. When Allah (swt) decrees that a door is to be closed, no matter how many times you knock on that door, try to break it down, or cry on your knees in front of it, begging it to open again, it will never be opened. Grieve in front of that closed door if you must. Stand there for a time and look at it. Hold your hands over your heart and press down to calm it's quickened pained rhythm. Then know- know beyond the shadow of a doubt, know in your heart of hearts- that when you trust Allah and move forward, he will open a more beautiful door for you. You will walk through it and perhaps you will even praise him for having closed the past door you loved so much. He is Al-Fattah, the Opener. May the doors He opens for us always lead us back to him.

Though he slay me, yet I will praise him," he began softly, his voice a little tremulous at first. "I will rise up in the morning with the dew and praise his name. He has given me a place to serve him, a name with which to be known. He has called me forth and made my heart race with the wind on the Downs, made me soar with the blackbird in the evening. So though he slay me, yet I will praise him. Though sorrows be my lot, yet I will sing. When my last tear has fallen I will take up my song again, I will praise his most glorious exalted name.

More than anything else, I love the sensation of the weight of the soup in my hand when I hold the soup bowl in my hand and the warm, fresh taste of the soup. It's like having the warmth of a newborn baby's squishy flesh in my hand.

The very word "secrecy" is repugnant in a free and open society; and we are as a people inherently and historically opposed to secret societies, to secret oaths and to secret proceedings...Our way of life is under attack. Those who make themselves our enemy are advancing around the globe...no war ever posed a greater threat to our security. If you are awaiting a finding of "clear and present danger," then I can only say that the danger has never been more clear and its presence has never been more imminent...For we are opposed around the world by a monolithic and ruthless conspiracy that relies primarily on covert means for expanding its sphere of influence–on infiltration instead of invasion, on subversion instead of elections, on intimidation instead of free choice, on guerrillas by night instead of armies by day. It is a system which has conscripted vast human and material resources into the building of a tightly knit, highly efficient machine that combines military, diplomatic, intelligence, economic, scientific and political operations. Its preparations are concealed, not published. Its mistakes are buried, not headlined. Its dissenters are silenced, not praised. No expenditure is questioned, no rumor is printed, no secret is revealed.

I wonder if my readers know the colour of that "darkness seen by candlelight." It was different in quality from darkness on the road at night. It was a repletion, a pregnancy of tiny particles like fine ashes, each particle luminous as a rainbow.

The artist is only visiting pain, imagining it. We praise the artist, not the apple, not the apple's shadow, which is murdered slowly. There must be some way of drawing a picture so that it doesn't become an elegy.

My grandfather was sparing in his praise of apprentices. My grandfather insisted we think for ourselves and achieve for our own satisfaction. Deep study of the mysteries were their own tough path, he always said. To live for the approval of others was a pitfall that begged a false turning.

At Midnight Now at last I have come to see what life is, Nothing is ever ended, everything only begun, And the brave victories that seem so splendid Are never really won. Even love that I built my spirit's house for, Comes like a brooding and a baffled guest, And music and men's praise and even laughter Are not so good as rest.

Give my heart a voice to tell the world About my Savior— Give my soul a song That will ring out across the years, A song that sings Your boundless love In sunshine or in shadow, A psalm of praise for all my days, Through happiness or tears. B.J. Hoff

We do not dislike everything that shines, but we do prefer a pensive lustre to a shallow brilliance, a murky light that, whether in a stone or an artifact, bespeaks a sheen of antiquity. . . . we do love things that bear the marks of grime, soot, and weather, and we love the colours and the sheen that call to mind the past that made them".

Souls, Ms. Ellis, are for people who blame devils for their illness and praise angels for the cure. I do neither.

The conveniences of modern culture cater exclusively to youth, and that the times grow increasingly inconsiderate of old people

Anyone with a taste for traditional architecture must agree that the Japanese toilet is perfection.

The quality that we call beauty, however, must always grow from the realities of life, and our ancestors, forced to live in dark rooms, presently came to discover beauty in shadows, ultimately to guide shadows towards beauty's ends.

It is all about praising. Created to praise, his heart is a winepress destined to break, that makes for us an eternal wine. His voice never chokes with dust when words for the sacred come through. All becomes vineyard. All becomes grape, ripening in the southland of his being. Nothing, not even the rot in royal tombs, or the shadow cast by a god, gives the lie to his praising. He is ever the messenger, venturing far through the doors of the dead, bearing a bowl of fresh-picked fruit.

Musical instruments in celebrating the praises of God would be no more suitable than the burning of incense, the lighting of lamps, and the restoration of the other shadows of the law. The Papists therefore, have foolishly borrowed, this, as well as many other things, from the Jews. Men who are fond of outward pomp may delight in that noise; but the simplicity which God recommends to us by the apostles is far more pleasing to him. Paul allows us to bless God in the public assembly of the saints, only in a known tongue (1 Corinthians 14:16) What shall we then say of chanting, which fills the ears with nothing but an empty sound?

Every time I am shown to an old, dimly lit, and, I would add, impeccably clean toilet in a Nara or Kyoto temple, I am impressed with the singular virtues of Japanese architecture. The parlor may have its charms, but the Japanese toilet truly is a place of spiritual repose. It always stands apart from the main building, at the end of a corridor, in a grove fragrant with leaves and moss. No words can describe that sensation as one sits in the dim light, basking in the faint glow reflected from the shoji, lost in meditation or gazing out at the garden. The novelist Natsume Soseki counted his morning trips to the toilet a great pleasure, ‘a physiological delight’ he called it. And surely there could be no better place to savor this pleasure than a Japanese toilet where, surrounded by tranquil walls and finely grained wood, one looks out upon blue skies and green leaves.

Whose but his own? ingrate, he had of mee All he could have; I made him just and right, Sufficient to have stood, though free to fall. Such I created all th’ Ethereal Powers And Spirits, both them who stood and them who fail’d; Freely they stood who stood, and fell who fell. Not free, what proof could they have giv’n sincere Of true allegiance, constant Faith or Love, Where only what they needs must do, appear’d, Not what they would? what praise could they receive? What pleasure I from such obedience paid, When Will and Reason (Reason also is choice) Useless and vain, of freedom both despoil’d, Made passive both, had served necessity, Not mee. They therefore as to right belong’d, So were created, nor can justly accuse Thir maker, or thir making, or thir Fate; As if Predestination over-rul’d Thir will, dispos’d by absolute Decree Or high foreknowledge; they themselves decreed Thir own revolt, not I; if I foreknew Foreknowledge had no influence on their fault, Which had no less prov’d certain unforeknown. So without least impulse or shadow of Fate, Or aught by me immutable foreseen, They trespass, Authors to themselves in all Both what they judge and what they choose; for so I form’d them free, and free they must remain, Till they enthrall themselves: I else must change Thir nature, and revoke the high Decree Unchangeable, Eternal, which ordain’d Thir freedom: they themselves ordain’d thir fall.

There are all kinds of ways and reasons that mothers can and should be praised. But for cultivating a sense of invisibility, martyrdom and tirelessly working unnoticed and unsung? Those are not reasons. Praising women for standing in the shadows? Wrong. Where is the greeting card that praises the kinds of mothers I know? Or better yet, the kind of mother I was raised by? I need a card that says: “Happy Mother’s Day to the mom who taught me to be strong, to be powerful, to be independent, to be competitive, to be fiercely myself and fight for what I want.” Or “Happy Birthday to a mother who taught me to argue when necessary, to raise my voice for my beliefs, to not back down when I know I am right.” Or “Mom, thanks for teaching me to kick ass and take names at work. Get well soon.” Or simply “Thank you, Mom, for teaching me how to make money and feel good about doing it. Merry Christmas.

To those who stand naked in the holy wilderness of life, embracing all shadows of self, I bow to you.

he reminded himself as he turned another corner — glancing automatically into the shadows to see if anyone lurked there — the deed was the thing, not the praise.

As I walk through this valley of shadows and death I curse not the wicked, I praise not the blessed.

Why do we live, if not to learn? And in the spirit of education, let me suggest that you put this new knowledge to work. Obedience is praised, but success is rewarded.

I could drown in a sea of applause. But without you, it's still just be drowning.

Admirers who sought to praise him in heroic terms found themselves reduced to hailing his baldness: “his forehead gleams like silver.”22

When I lived on the Bluff in Yokohama I spend a good deal of my leisure in the company of foreign residents, at their banquets and balls. At close range I was not particularly struck by their whiteness, but from a distance I could distinguish them quite clearly from the Japanese. Among the Japanese were ladies who were dressed in gowns no less splendid than the foreigners’, and whose skin was whiter than theirs. Yet from across the room these ladies, even one alone, would stand out unmistakably from amongst a group of foreigners. For the Japanese complexion, no matter how white, is tinged by a slight cloudiness. These women were in no way reticent about powdering themselves. Every bit of exposed flesh—even their backs and arms—they covered with a thick coat of white. Still they could not efface the darkness that lay below their skin. It was as plainly visible as dirt at the bottom of a pool of pure water. Between the fingers, around the nostrils, on the nape of the neck, along the spine—about these places especially, dark, almost dirty, shadows gathered. But the skin of the Westerners, even those of a darker complexion, had a limpid glow. Nowhere were they tainted by this gray shadow. From the tops of their heads to the tips of their fingers the whiteness was pure and unadulterated. Thus it is that when one of us goes among a group of Westerners it is like a grimy stain on a sheet of white paper. The sight offends even our own eyes and leaves none too pleasant a feeling.

The unexamined life is surely worth living, but is the unloved life worth examining? It seems a strange question until one realizes how much of our so-called mental life is about the lives we are not living, the lives we are missing out on, the lives we could be leading but for some reason are not. What we fantasize about, what we long for, are the experiences, the things and the people that are absent. It is the absence of what we need that makes us think, that makes us cross and sad. We have to be aware of what is missing in our lives - even if this often obscures both what we already have and what is actually available - because we can survive only if our appetites more or less work for us. Indeed, we have to survive our appetites by making people cooperate with our wanting. We pressurize the world to be there for our benefit. And yet we quickly notice as children - it is, perhaps, the first thing we do notice - that our needs, like our wishes, are always potentially unmet. Because we are always shadowed by the possibility of not getting what we want, we lean, at best, to ironize our wishes - that is, to call our wants wishes: a wish is only a wish until, as we say, it comes true - and, at worst, to hate our needs. But we also learn to live somewhere between the lives we have and the lives we would like.(…) There is always what will turn out to be the life we led, and the life that accompanied it, the parallel life (or lives) that never actually happened, that we lived in our minds, the wished-for life (or lives): the risks untaken and the opportunities avoided or unprovided. We refer to them as our unloved lives because somewhere we believe that they were open to us; but for some reason - and we might spend a great deal of our lived lives trying to find and give the reason - they were not possible. And what was not possible all too easily becomes the story of our lives. Indeed, our lived lives might become a protracted mourning for, or an endless tantrum about, the lives we were unable to live. But the exemptions we suffer, whether forced or chosen, make us who we are. As we know more now than ever before about the kinds of lives it is possible to live - and affluence has allowed more people than ever before to think of their lives in terms of choices and options - we are always haunted by the myth of our potential, of what we might have it in ourselves to be or do. So when we are not thinking, like the character in Randall Jarrell's poem, that "The ways we miss our lives is life", we are grieving or regretting or resenting our failure to be ourselves as we imagine we could be. We share our lives with the people we have failed to be. We discover these unloved lives most obviously in our envy of other people, and in the conscious 9and unconscious) demands we make on our children to become something that was beyond us. And, of course, in our daily frustrations. Our lives become an elegy to needs unmet and desires sacrificed, to possibilities refused, to roads not taken. The myth of our potential can make of our lives a perpetual falling-short, a continual and continuing loss, a sustained and sometimes sustaining rage; though at its best it lures us into the future, but without letting us wonder why such lures are required (we become promising through the promises made to us). The myth of potential makes mourning and complaining feel like the realest things we eve do; and makes of our frustration a secret life of grudges. Even if we set aside the inevitable questions - How would we know if we had realized our potential? If we don't have potential what do we have? - we can't imagine our lives without the unloved lives they contain. We have an abiding sense, however obscure and obscured, that the lives we do lead are informed by the lives that escape us. That our lives are defined by loss, but loss of what might have been; loss, that is, of things never experienced.

The very word "secrecy" is repugnant in a free and open society; and we are as a people inherently and historically opposed to secret societies, to secret oaths and to secret proceedings...Our way of life is under attack. Those who make themselves our enemy are advancing around the globe...no war ever posed a greater threat to our security. If you are awaiting a finding of "clear and present danger," then I can only say that the danger has never been more clear and its presence has never been more imminent...For we are opposed around the world by a monolithic and ruthless conspiracy that relies primarily on covert means for expanding its sphere of influence–on infiltration instead of invasion, on subversion instead of elections, on intimidation instead of free choice, on guerrillas by night instead of armies by day. It is a system which has conscripted vast human and material resources into the building of a tightly knit, highly efficient machine that combines military, diplomatic, intelligence, economic, scientific and political operations. Its preparations are concealed, not published. Its mistakes are buried, not headlined. Its dissenters are silenced, not praised. No expenditure is questioned, no rumor is printed, no secret is revealed.

marveled at the ways of the fashionable, whose total disregard for truth enables them to praise the kind hearts of people whose hearts are hard, however cordial they may be with the brilliant members of their own set.

But it is on occasions like this that I always think how different everything would be if we in the Orient had developed our own science. Suppose for instance that we had developed our own physics and chemistry: would not the techniques and industries based on them have taken a different form, would not our myriads of everyday gadgets, our medicines, the products of our industrial art - would they not have suited our national temper better than they do?

The conservative ideology sees LGBT rights as an affront to the traditional way of life, for some reason. We are attacked as phonies, pretenders, even perverts, just for being who we are. There are people who wish for us to go back into the shadows, the closet, never to return. Many of these people who wish to deny us our very legitimacy, who denounce us as mentally ill deviants, spend an hour each week paying homage to an ever-present, yet non-interventionist man in the sky. They go to courts across the land to defend their right to praise that uncorroborated deity at the expense of other people’s civil liberties. To them, we the living, the transgender people who walk the earth, are fake, but the man up there, He is real.

A squadron of brown pelicans flew overhead, their shape and wingspan so effortless in the morning air that their appearance seemed a quiet psalm in praise of flight itself. They passed over us like shadows stolen from the souls of other shadows.

Again, and yet again, I looked back at the actor’s hands, comparing them with my own; and there was no difference between them. Yet strangely the hands of the man on the stage were indescribably beautiful, while those on my knees were but ordinary hands.

My soul will be  b satisfied as with fat and rich food,         and my mouth will praise you with joyful lips, 6    when I remember you  c upon my bed,         and meditate on you in  c the watches of the night; 7    for you have been my help,         and in  d the shadow of your wings I will sing for joy.

Prayer Declaration I will trust in the covering of Your wings, and in the shadow of Your wings I will trust. Be my defense and refuge in times of trouble. I will sing of Your strength. In the morning I will sing of Your love, for You are my fortress. You are my strength. I sing praise to You, for on You I can rely.

At the city gate and by your fireside I have seen you prostrate yourself and worship your own freedom, Even as slaves humble themselves before a tyrant and praise him though he slays them. Ay, in the grove of the temple and in the shadow of the citadel I have seen the freest among you wear their freedom as a yoke and a handcuff. And my heart bled within me; for you can only be free when even the desire of seeking freedom becomes a harness to you, and when you cease to speak of freedom as a goal and a fulfilment. You shall be free indeed when your days are not without a care nor your nights without a want and a grief, But rather when these things girdle your life and yet you rise above them naked and unbound. And how shall you rise beyond your days and nights unless you break the chains which you at the dawn of your understanding have fastened around your noon hour? In truth that which you call freedom is the strongest of these chains, though its links glitter in the sun and dazzle your eyes. And what is it but fragments of your own self you would discard that you may become free? If it is an unjust law you would abolish, that law was written with your own hand upon your own forehead. You cannot erase it by burning your law books nor by washing the foreheads of your judges, though you pour the sea upon them. And if it is a despot you would dethrone, see first that his throne erected within you is destroyed. For how can a tyrant rule the free and the proud, but for a tyranny in their own freedom and a shame in their own pride? And if it is a care you would cast off, that care has been chosen by you rather than imposed upon you. And if it is a fear you would dispel, the seat of that fear is in your heart and not in the hand of the feared. Verily all things move within your being in constant half embrace, the desired and the dreaded, the repugnant and the cherished, the pursued and that which you would escape. These things move within you as lights and shadows in pairs that cling. And when the shadow fades and is no more, the light that lingers becomes a shadow to another light. And thus your freedom when it loses its fetters becomes itself the fetter of a greater freedom.

For the beauty of the alcove is not the work of some clever device. An empty space is marked off with plain wood and plain walls, so that the light drawn into it forms dim shadows within emptiness. There is nothing more. And yet, when we gaze into the darkness that gathers behind the crossbeam, around the flower vase, beneath the shelves, though we know perfectly well it is mere shadow, we are overcome with the feeling that in this small corner of the atmosphere there reigns complete and utter silence; that here in the darkness immutable tranquility holds sway. The “mysterious Orient” of which Westerners speak probably refers to the uncanny silence of these dark places. And even we as children would feel an inexpressible chill as we peered into the depths of an alcove to which the sunlight had never penetrated. Where lies the key to this mystery? Ultimately it is the magic of shadows. Were the shadows to be banished from its corners, the alcove would in that instant revert to mere void.

If in this address I were to summon all the writers to whom I owe a few things or a great deal, their shadows would plunge us into darkness. They are innumerable. In addition to revealing the secrets of the storytelling craft, they obliged me to explore the bottomless depths of humanity, admire its heroic deeds and feel horror at its savagery.

Hands cling to hands and eyes linger on eyes: thus begins the record of our hearts. It is the moonlit night of March; the sweet smell of henna is in the air; my flute lies on the earth neglected and your garland of flowers in unfinished. This love between you and me is simple as a song. Your veil of the saffron colour makes my eyes drunk. The jasmine wreath that you wove me thrills to my heart like praise. It is a game of giving and withholding, revealing and screening again; some smiles and some little shyness, and some sweet useless struggles. This love between you and me is simple as a song. No mystery beyond the present; no striving for the impossible; no shadow behind the charm; no groping in the depth of the dark. This love between you and me is simple as a song. We do not stray out of all words into the ever silent; we do not raise our hands to the void for things beyond hope. It is enough what we give and we get. We have not crushed the joy to the utmost to wring from it the wine of pain. This love between you and me is simple as a song.

Your circumstances may be black, but Scripture says that God is light. Trust in him, and he will give you a comeback. He will give you a fresh start. He will give you a change of heart and provide a powerful spiritual turnaround. He is with you in the midst of the valley of the shadow of death, and I invite you to praise him and trust his purposes for your life.

At the root of your lies, is there any truth, father?’ The darkness becomes a forest, dark trunks reaching to an untouchable sky, roots crawling out and down into the abyss beneath. The man on the chair is sitting on the snow-covered ground, a fire burning before Him. A shadow moves out of the dark between the trees. It is huge, sable-furred and silver-eyed. It drags its shadow with it as it comes forwards. It pauses on the edge of the light. ‘You claim to be a man,’says the wolf, ‘but that is a lie revealed to any that can see you here. You deny you wish godhood, but you raise up an empire to praise you. You call yourself the Master of Mankind, and perhaps that is the only truth you ever spoke – that you wish to make your children slaves.

Praise be to Allah, who revealed the Book, controls the clouds, defeats factionalism, and says in His Book: 'But when the forbidden months are past, then fight and slay the pagans wherever ye find them, seize them, beleaguer them, and lie in wait for them in every stratagem (of war)'; and peace be upon our Prophet, Muhammad Bin-'Abdallah, who said: I have been sent with the sword between my hands to ensure that no one but Allah is worshipped, Allah who put my livelihood under the shadow of my spear and who inflicts humiliation and scorn on those who disobey my orders. ...All these crimes and sins committed by the Americans are a clear declaration of war on Allah, his messenger, and Muslims. And ulema have throughout Islamic history unanimously agreed that the jihad is an individual duty if the enemy destroys the Muslim countries. This was revealed by Imam Bin-Qadamah in 'Al- Mughni,' Imam al-Kisa'i in 'Al-Bada'i,' al-Qurtubi in his interpretation, and the shaykh of al-Islam in his books, where he said: 'As for the fighting to repulse [an enemy], it is aimed at defending sanctity and religion, and it is a duty as agreed [by the ulema]. Nothing is more sacred than belief except repulsing an enemy who is attacking religion and life.' On that basis, and in compliance with Allah's order, we issue the following fatwa to all Muslims: The ruling to kill the Americans and their allies -- civilians and military -- is an individual duty for every Muslim who can do it in any country in which it is possible to do it, in order to liberate the al-Aqsa Mosque and the holy mosque [Mecca] from their grip, and in order for their armies to move out of all the lands of Islam, defeated and unable to threaten any Muslim. This is in accordance with the words of Almighty Allah, 'and fight the pagans all together as they fight you all together,' and 'fight them until there is no more tumult or oppression, and there prevail justice and faith in Allah.' ...We -- with Allah's help -- call on every Muslim who believes in Allah and wishes to be rewarded to comply with Allah's order to kill the Americans and plunder their money wherever and whenever they find it. We also call on Muslim ulema, leaders, youths, and soldiers to launch the raid on Satan's U.S. troops and the devil's supporters allying with them, and to displace those who are behind them so that they may learn a lesson. ...Almighty Allah also says: 'O ye who believe, what is the matter with you, that when ye are asked to go forth in the cause of Allah, ye cling so heavily to the earth! Do ye prefer the life of this world to the hereafter? But little is the comfort of this life, as compared with the hereafter. Unless ye go forth, He will punish you with a grievous penalty, and put others in your place; but Him ye would not harm in the least. For Allah hath power over all things.' Almighty Allah also says: 'So lose no heart, nor fall into despair. For ye must gain mastery if ye are true in faith.' [World Islamic Front Statement, 23 February 1998]

My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips: When I remember thee upon my bed, and meditate on thee in the night watches. Because thou hast been my help, therefore in the shadow of thy wings will I rejoice. My soul followeth hard after thee; thy right hand upholdeth me. But those that seek my soul, to destroy it, shall go into the lower parts of the earth…

The powers she serves are not the powers I serve: I do not know her will, but I know she does not will me well. Ged, listen to me now. Have you never thought how danger must surround power as shadow does light? This sorcery is not a game we play for pleasure or for praise. Think of this: that every word, every act of our Art is said and is done either for good, or for evil. Before you speak or do you must know the price

A beautiful woman, no matter how lovely her skin, would be considered indecent were she to show her bare buttocks or feet in the presence of others; and how very crude and tasteless to expose the toilet to such excessive illumination. The cleanliness of what can be seen only calls up the more clearly thoughts of what cannot be seen. In such places the distinction between the clean and the unclean is best left obscure, shrouded in a dusky haze.

People worship god. I worship this separation from you. It is worth Haj to a hundred Meccas, This separation from you. People say I am as brilliant as the sun, They say I am famous. What a fire it has lit in me, This separation from you. Behind me is my shadow, Ahead, is my darkness. I fear that it might leave me, This separation from you. No taint of the body is in it, Nor litter of the mind, All has been winnowed out, By this separation from you. When sorrow comes, bringing with it Loneliness and pain, I pull it close to me, This separation from you. Sometimes it colors my words Sometimes it weaves through my songs, It has taught me great deal, This separation from you. When sorrow, defeated, fell at my feet, Amazed at my fidelity, The world came out to see This separation from you. Love earned me fame. People flocked to praise me. It wept in my embrace, This separation from you. The world turned out to tell me, That I had been unwise. It sat me on a throne today This separation from you.

Man wills to make of earth, not one Jerusalem but two; this sacramental blood de- clears the double mind by which he wills to lift both lion and lamb beyond the killing to exchange unaccount- able and vast. Man's priestliness therefore bespeaks his refusal of despair; proclaims acceptance of a world which, by its murderous hand, subscribes the insupportable dilemma of its being—the war of lion and lamb having no other, likely outcome here than two im- possibilities: The one, a pride of victors feeding on the slain; but leaving the lion as he was before, trapped in ancient reciprocities by which at last all power falls to crows; And the other, a hymn to despair no victim will accept; it is not enough, in this paroxysm of two martyrdoms, to stand upon the ship- wrecks of the slain and praise the weak for weakness; the lamb's will, too, was life; he died refusing death. Sacrifice therefore Not written off, but recognized, a sign in blood of the vaster end of blood; a redness turning all things white; an impossibility prefiguring the last exchange of all. The old order, of course, unchanged; the deaths of bulls and goats achieving nothing; Aaron still ineffectual; creation still bloody; But haunted now by bells within the veil where Aaron walks in shadows sprinkling blood and bids a new Jerusalem descend. Endless smoke now rising Lion become priest And lamb victim The world awaits The unimaginable union By which the Lion lifts Himself Lamb slain And, Priest and Victim, Brings The City Home.

He has heard, and causes those with ears to hear, even today, what we shall not see until the end of time - the whole context of Providence. As though in the light of this end, he heard the harmony of creation to which the shadow belongs but in which the shadow is not darkness, deficiency is not defeat, trouble cannot degenerate into tragedy and infinite melancholy is ultimately forced to claim undisputed sway...Mozart causes us to hear that even on the latter side, and therefore in its totality creation praises its master and is therefore perfect.

And had we invented the phonograph and the radio, how much more faithfully they would reproduce the special character of our voices and our music. Japanese music is above all a music of reticence, of atmosphere. When recorded, or amplified by a loudspeaker, the greater part of its charm is lost. In conversation, too, we prefer the soft voice, the understatement. Most important of all are the pauses. Yet the phonograph and radio render these moments of silence utterly lifeless. And so we distort the arts themselves to curry favor for them with the machines.

Think not I say these things in order that you may say the one to the other, "He praised us well. He saw but the good in us." I only speak to you in words of that which you yourselves know in thought. And what is word knowledge but a shadow of wordless knowledge? Your thoughts and my words are waves from a sealed memory that keeps records of our yesterdays, And of the ancient days when the earth knew not us nor herself, And of nights when earth was upwrought with confusion, Wise men have come to you to give you of their wisdom. I came to take of your wisdom.

But in the weeks after the conflict, he joined with abolitionists in transforming John Brown in the eyes of antislavery northerners from a madman to a “martyr”. Countless Americans came to admire his David-like courage to strike at the mighty and hated Goliath-like slave power. The disdain for violent Black revolutionaries lurked in the shadows of the praises for John Brown, however. Black slave rebels never became martyrs and remained madmen and madwomen. Never before had the leader of a major slave uprising been so praised. Not since Bacon’s Rebellion had the leader of a major antislavery uprising been White.

When I Uncovered Your Body” I thought shadows fell deceptively, urging memories of perfect rhyme. I thought I could bestow beauty like a benediction and that your half-dark flesh would answer to the prayer. I thought I understood your face because I had seen it painted twice or a hundred times, or kissed it when it was carved in stone. With only a breath, a vague turning, you uncovered shadows more deftly than I had flesh, and the real and violent proportions of your body made obsolete old treaties of excellence, measures and poems, and clamoured with a single challenge of personal beauty, which cannot be interpreted or praised: it must be met.

. . . waves of desert heat . . . I must’ve passed out, because when I woke up I was shivering and stars wheeled above a purple horizon. . . . Then the sun came up, casting long shadows. . . . I heard a vehicle coming. Something coming from far away, gradually growing louder. There was the sound of an engine, rocks under tires. . . . Finally it reached me, the door opened, and Dirk Bickle stepped out. . . . But anyway so Bickle said, “Miracles, Luke. Miracles were once the means to convince people to abandon reason for faith. But the miracles stopped during the rise of the neocortex and its industrial revolution. Tell me, if I could show you one miracle, would you come with me and join Mr. Kirkpatrick?” I passed out again, and came to. He was still crouching beside me. He stood up, walked over to the battered refrigerator, and opened the door. Vapor poured out and I saw it was stocked with food. Bickle hunted around a bit, found something wrapped in paper, and took a bottle of beer from the door. Then he closed the fridge, sat down on the old tire, and unwrapped what looked like a turkey sandwich. He said, “You could explain the fridge a few ways. One, there’s some hidden outlet, probably buried in the sand, that leads to a power source far away. I figure there’d have to be at least twenty miles of cable involved before it connected to the grid. That’s a lot of extension cord. Or, this fridge has some kind of secret battery system. If the empirical details didn’t bear this out, if you thoroughly studied the refrigerator and found neither a connection to a distant power source nor a battery, you might still argue that the fridge had some super-insulation capabilities and that the food inside had been able to stay cold since it was dragged out here. But say this explanation didn’t pan out either, and you observed the fridge staying the same temperature week after week while you opened and closed it. Then you’d start to wonder if it was powered by some technology beyond your comprehension. But pretty soon you’d notice something else about this refrigerator. The fact that it never runs out of food. Then you’d start to wonder if somehow it didn’t get restocked while you slept. But you’d realize that it replenished itself all the time, not just while you were sleeping. All this time, you’d keep eating from it. It would keep you alive out here in the middle of nowhere. And because of its mystery you’d begin to hate and fear it, and yet still it would feed you. Even though you couldn’t explain it, you’d still need it. And you’d assume that you simply didn’t understand the technology, rather than ascribe to it some kind of metaphysical power. You wouldn’t place your faith in the hands of some unknowable god. You’d place it in the technology itself. Finally, in frustration, you’d come to realize you’d exhausted your rationality and the only sensible thing to do would be to praise the mystery. You’d worship its bottles of Corona and jars of pickled beets. You’d make up prayers to the meats drawer and sing about its light bulb. And you’d start to accept the mystery as the one undeniable thing about it. That, or you’d grow so frustrated you’d push it off this cliff.” “Is Mr. Kirkpatrick real?” I asked. After a long gulp of beer, Bickle said, “That’s the neocortex talking again.

Psalm 63 A psalm of David. When he was in the Desert of Judah. 1 O God, you are my God, earnestly I seek you; my soul thirsts for you, my body longs for you, in a dry and weary land where there is no water. 2 I have seen you in the sanctuary and beheld your power and your glory. 3 Because your love is better than life, my lips will glorify you. 4 I will praise you as long as I live, and in your name I will lift up my hands. 5 My soul will be satisfied as with the richest of foods; with singing lips my mouth will praise you. 6 On my bed I remember you; I think of you through the watches of the night. 7 Because you are my help, I sing in the shadow of your wings.

I was at first unwilling to show my teacher my own work, but after I summoned the courage he was generous in his praise and astute in his criticism. Thus I learned a number of the professional artist's tricks: clever matters of line and shadow. He also spoke freely of the new styles of painting, the abandonment of high wigs and whalebone for flowing costumes, and that most excellent word, Truth. "Portraiture should not be confused with flattery," he said. "What is more ridiculous than a stout duchess tricked out in hoops, masquerading as a goddess? Use your excellent eye to record what you see, Mrs. Croxon. Painting is eighty parts looking to twenty parts moving one's brush.

Soul and body, body and soul—how mysterious they were! There was animalism in the soul, and the body had its moments of spirituality. The senses could refine, and the intellect could degrade. Who could say where the fleshly impulse ceased, or the psychical impulse began? How shallow were the arbitrary definitions of ordinary psychologists! And yet how difficult to decide between the claims of the various schools! Was the soul a shadow seated in the house of sin? Or was the body really in the soul, as Giordano Bruno thought? The separation of spirit from matter was a mystery, and the union of spirit with matter was a mystery also. He began to wonder whether we could ever make psychology so absolute a science that each little spring of life would be revealed to us. As it was, we always misunderstood ourselves and rarely understood others. Experience was of no ethical value. It was merely the name men gave to their mistakes. Moralists had, as a rule, regarded it as a mode of warning, had claimed for it a certain ethical efficacy in the formation of character, had praised it as something that taught us what to follow and showed us what to avoid. But there was no motive power in experience. It was as little of an active cause as conscience itself. All that it really demonstrated was that our future would be the same as our past, and that the sin we had done once, and with loathing, we would do many times, and with joy.

I hear that there are plans afoot to produce a remake of Hans Christian Andersen's classic - 'The Emperor's New Clothes'. Who better to star in the leading role than recently defrocked Foreign Secretary Boris Johnson ? A narcissist with such naked ambition; an opportunist with such threadbare morals; a disgraced politician with such thinly veiled contempt for the British electorate, and judging by the sycophantic praise they heap on each other, arguably cut from the very same cloth as Donald Trump. Despite laughable pretensions of having the stature and fortitude of a modern day Churchill, he cuts a now lonely figure, a mere insignificant shadow. Boris, you can't hide anymore. Your warts and all are exposed for the whole world to see.

Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a 'machine' does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune which may never be called a melody—and ultimately even the phrase 'unsuccessful attempt' is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word 'accident' has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to 'naturalize' humanity in terms of a pure, newly discovered, newly redeemed nature?

The Dying Man" in memoriam W.B. Yeats 1. His words I heard a dying man Say to his gathered kin, “My soul’s hung out to dry, Like a fresh salted skin; I doubt I’ll use it again. “What’s done is yet to come; The flesh deserts the bone, But a kiss widens the rose I know, as the dying know Eternity is Now. “A man sees, as he dies, Death’s possibilities; My heart sways with the world. I am that final thing, A man learning to sing. 2. What Now? Caught in the dying light, I thought myself reborn. My hand turn into hooves. I wear the leaden weight Of what I did not do. Places great with their dead, The mire, the sodden wood, Remind me to stay alive. I am the clumsy man The instant ages on. I burned the flesh away, In love, in lively May. I turn my look upon Another shape than hers Now, as the casement blurs. In the worst night of my will, I dared to question all, And would the same again. What’s beating at the gate? Who’s come can wait. 3. The Wall A ghost comes out of the unconscious mind To grope my sill: It moans to be reborn! The figure at my back is not my friend; The hand upon my shoulder turns to horn. I found my father when I did my work, Only to lose myself in this small dark. Though it reject dry borders of the seen, What sensual eye can keep and image pure, Leaning across a sill to greet the dawn? A slow growth is a hard thing to endure. When figures our of obscure shadow rave, All sensual love’s but dancing on a grave. The wall has entered: I must love the wall, A madman staring at perpetual night, A spirit raging at the visible. I breathe alone until my dark is bright. Dawn’s where the white is. Who would know the dawn When there’s a dazzling dark behind the sun. 4. The Exulting Once I delighted in a single tree; The loose air sent me running like a child– I love the world; I want more than the world, Or after image of the inner eye. Flesh cries to flesh, and bone cries out to bone; I die into this life, alone yet not alone. Was it a god his suffering renewed?– I saw my father shrinking in his skin; He turned his face: there was another man, Walking the edge, loquacious, unafraid. He quivered like a bird in birdless air, Yet dared to fix his vision anywhere. Fish feed on fish, according to their need: My enemies renew me, and my blood Beats slower in my careless solitude. I bare a wound, and dare myself to bleed. I think a bird, and it begins to fly. By dying daily, I have come to be. All exultation is a dangerous thing. I see you, love, I see you in a dream; I hear a noise of bees, a trellis hum, And that slow humming rises into song. A breath is but a breath: I have the earth; I shall undo all dying with my death. 5. They Sing, They Sing All women loved dance in a dying light– The moon’s my mother: how I love the moon! Out of her place she comes, a dolphin one, Then settles back to shade and the long night. A beast cries out as if its flesh were torn, And that cry takes me back where I was born. Who thought love but a motion in the mind? Am I but nothing, leaning towards a thing? I scare myself with sighing, or I’ll sing; Descend O gentlest light, descend, descend. I sweet field far ahead, I hear your birds, They sing, they sing, but still in minor thirds. I’ve the lark’s word for it, who sings alone: What’s seen recededs; Forever’s what we know!– Eternity defined, and strewn with straw, The fury of the slug beneath the stone. The vision moves, and yet remains the same. In heaven’s praise, I dread the thing I am. The edges of the summit still appall When we brood on the dead or the beloved; Nor can imagination do it all In this last place of light: he dares to live Who stops being a bird, yet beats his wings Against the immense immeasurable emptiness of things.

A perfect birthday poem called ‘When You Are Old.’” Everyone chortled, and Eoin looked confused. “Are you old, Mother?” he asked. “No, darling boy. I’m ageless,” I answered. Everyone laughed again, but the O’Toole sisters urged Thomas on, pleading for the poem. Thomas stood, and with his hands in his pockets and his shoulders slightly hunched, he began. “When you are old and grey and full of sleep . . .” Thomas enunciated “old and grey,” and everyone tittered again, but I knew the poem well, knew every word, and my heart had turned to liquid in my chest. “When you are old and grey and full of sleep,” he repeated over the chuckling, “and nodding by the fire, take down this book, and slowly read, and dream of the soft look your eyes had once, and of their shadows deep; how many loved your moments of glad grace, and loved your beauty with love false or true, but one man loved the pilgrim soul in you, and loved the sorrows of your changing face.” The room had grown quiet, and Maggie’s lips trembled, the soft sweetness of memory gleaming in her eyes. It was the kind of poem that made old women remember how it felt to be young. As he spoke, Thomas looked at everyone in turn, but the poem was for me; I was the pilgrim soul with a changing face. He finished, reflecting on how love fled and “paced upon the mountains overhead and hid his face amid a crowd of stars.” Everyone clapped and stamped their feet, and Thomas bowed jauntily, accepting the praise. But he met my gaze before taking his seat. When I dragged my eyes away, I found Brigid

Shadow is the blue patch where the light doesn’t hit. It is mystery itself, and mystery is the ancients’ ultima Thule, the modern explorer’s Point of Relative Inaccessibility, that boreal point most distant from all known lands. There the twin oceans of beauty and horror meet. The great glaciers are calving. Ice that sifted to earth as snow in the time of Christ shears from the pack with a roar and crumbles to water. It could be that our instruments have not looked deeply enough. The RNA deep in the mantis’s jaw is a beautiful ribbon. Did the crawling Polyphemus moth have in its watery heart one cell, and in that cell one special molecule, and that molecule one hydrogen atom, and round that atom’s nucleus one wild, distant electron that split showed a forest, swaying?

The color-patches of vision part, shift, and reform as I move through space in time. The present is the object of vision, and what I see before me at any given second is a full field of color patches scattered just so. The configuration will never be repeated. Living is moving; time is a live creek bearing changing lights. As I move, or as the world moves around me, the fullness of what I see shatters. “Last forever!” Who hasn’t prayed that prayer? You were lucky to get it in the first place. The present is a freely given canvas. That it is constantly being ripped apart and washed downstream goes without saying; it is a canvas, nevertheless. But there is more to the present than a series of snapshots. We are not merely sensitized film; we have feelings, a memory for information and an eidetic memory for the imagery of our pasts. Our layered consciousness is a tiered track for an unmatched assortment of concentrically wound reels. Each one plays out for all of life its dazzle and blur of translucent shadow-pictures; each one hums at every moment its own secret melody in its own unique key. We tune in and out. But moments are not lost. Time out of mind is time nevertheless, cumulative, informing the present. From even the deepest slumber you wake with a jolt- older, closer to death, and wiser, grateful for breath. But time is the one thing we have been given, and we have been given to time. Time gives us a whirl. We keep waking from a dream we can’t recall, looking around in surprise, and lapsing back, for years on end. All I want to do is stay awake, keep my head up, prop my eyes open, with toothpicks, with trees.

Recognizing Muhammad Before Muhammad appeared in form, there were scriptural references. People imagined how he would be and called on his presence in battle and sickness. They had thoughts and language about Muhammad. What good was that? Not everyone recognizes Muhammad. Many have a conception of him they can stand to live with. They don't know that if the shadow of Muhammad's true form falls across a wall, the wall will bleed! And it will no longer have two sides! What a blessing to be one thing. When others saw Muhammad, their awe evaporated, as counterfeit coins turn black in the flame. There are false coins who claim they want to be tested, all bravado. And there are touchstones that do not reveal impostors. There are mirrors that hide your flaws. Avoid hypocritical praise, and keep away from flattering mirrors, if you possibly can.

Deity of the ruined temple! The broken strings of Vina sing no more your praise. The bells in the evening proclaim not your time of worship. The air is still and silent about you. In your desolate dwelling comes the vagrant spring breeze. It brings the tidings of flowers---the flowers that for your worship are offered no more. Your worshipper of old wanders ever longing for favour still refused. In the eventide, when fires and shadows mingle with the gloom of dust, he wearily comes back to the ruined temple with hunger in his heart. Many a festival day comes to you in silence, deity of the ruined temple. Many a night of worship goes away with lamp unlit. Many new images are built by masters of cunning art and carried to the holy stream of oblivion when their time is come. Only the deity of the ruined temple remains unworshipped in deathless neglect.

And maybe I was exhausted and broken, but I breathed, 'I killed them.' I hadn't said the words aloud since it had happened. Cassian's lips tightened. 'I know.' Not condemnation, not praise. But grim understanding. My hands slackened as another shuddering sob worked its way through me. 'It should have been me.' And there it was. Standing there under the cloudless sky, the winter sun beating on my head, nothing around me save for rock, no shadows in which to hide, nothing to cling to... There it was. Then darkness swept in, soothing, gentle darkness- no, shade- and a sweat-slicked male body halted before me. Gentle fingers lifted my chin until I looked up... at Rhysand's face. His wings had wrapped around us, cocooned us, the sunlight casting the membrane in gold and red. Beyond us, outside, in another world, maybe, the sound of steel on steel- Cassian and Azriel sparring- began. 'You will feel that way every day for the rest of your life,' Rhysand said. This close, I could smell the sweat on him the sea-and-citrus sent beneath it. His eyes were soft. I tried to look away, but he held my chin firm. 'And I know this because I have felt that way every day since my mother and sister were slaughtered and I had to bury them myself, and even retribution didn't fix it.' He wiped away the tears on one cheek, then another. 'You can either let it wreck you, let it get you killed like it nearly did with the Weaver, or you can learn to live with it.' For a long moment, I just stared at the open, calm face- maybe his true face, the one beneath all the masks he wore to keep his people safe. 'I'm sorry- about your family,' I rasped. 'I'm sorry I didn't find a way to spare you from what happened Under the Mountain,' Rhys said with equal quiet. 'From dying. From wanting to die.' I began to shake my head, but he said, 'I have two kinds of nightmares: the one when I'm again Amarantha's whore or my friends are... And the ones where I hear your neck snap and see the light leave your eyes.' I had no answer to that- to the tenor in his rich, deep voice. So I examined the tattoos on his chest and arms, the glow of his tan skin, so golden now that he was no longer caged inside that mountain. I stopped my perusal when I got to the vee of muscles that flowed beneath the waist of his leather pants.

When, in the evening, Françoise was nice to me and asked if she could come and sit in my room, it seemed to me that her face became transparent and that I could see her kindness and honesty revealed. But Jupien, whose lapses into indiscretion were unfamiliar to me at the time, revealed afterward that she had told him that I was not worth the price of the rope it would take to hang me, and that I had tried to do her all the harm I could. Jupien’s words immediately set before me, in unfamiliar colors, a print of my relations with Françoise so different from the one I often took pleasure in contemplating, and in which, beyond any shadow of doubt, Françoise adored me and lost no opportunity of singing my praises, that I realized that it is not only the physical world that differs from the particular way we see it; that all reality is perhaps equally dissimilar from what we believe ourselves to be directly perceiving, which we compose with the help of ideas that do not reveal themselves but are functioning all the same, just as trees, the sun, and the sky would not be the way we see them if they were perceived by creatures with eyes differently constituted from our own, or with organs other than eyes, which fulfilled the same purpose and conveyed equivalents of trees and sky and sun, but not visual ones.

What use is knowing anything if no one is around to watch you know it? Plants reinvent sugar daily and hardly anyone applauds. Once as a boy I sat in a corner covering my ears, singing Quranic verse after Quranic verse. Each syllable was perfect, but only the lonely rumble in my head gave praise. This is why we put mirrors in birdcages, why we turn on lamps to double our shadows. I love my body more than other bodies. When I sleep next to a man, he becomes an extension of my own brilliance. Or rather, he becomes an echo of my own anticlimax. I was delivered from dying like a gift card sent in lieu of a pound of flesh. My escape was mundane, voidable. Now I feed faith to faith, suffer human noise, complain about this or that heartache. The spirit lives in between the parts of a name. It is vulnerable only to silence and forgetting. I am vulnerable to hammers, fire, and any number of poisons. The dream, then: to erupt into a sturdier form, like a wild lotus bursting into its tantrum of blades. There has always been a swarm of hungry ghosts orbiting my body—even now, I can feel them plotting in their luminous diamonds of fog, each eying a rib or a thighbone. They are arranging their plans like worms preparing to rise through the soil. They are ready to die with their kind, dry and stiff above the wet earth.

Let us beware.— Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a “machine” does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune2 which may never be called a melody—and ultimately even the phrase “unsuccessful attempt” is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word “accident” has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to “naturalize” humanity in terms of a pure, newly discovered, newly redeemed nature?

On the other side of the mountain, Drizzt Do'Urden opened his eyes from his daytime slumber. Emerging from the cave into the growing gloom, he found Wulfgar in the customary spot, poised meditatively on a high stone, staring out over the plain. "You long for your home?" the drow asked rhetorically. Wulfgar shrugged his huge shoulders and answered absently, "Perhaps." The barbarian had come to ask many disturbing questions of himself about his people and their way of life since he had learned respect for Drizzt. The Drow was an enigma to him, a confusing combination of fighting brilliance and absolute control. Drizzt seemed able to weigh every move he ever made in the scales of high adventure and indisputable morals. Wulfgar turned a questioning gaze on the drow. "Why are you here?" he asked suddenly. Now it was Drizzt who stared reflectively into the openness before them. The first stars of the evening had appeared, their reflections sparkling distinctively in the dark pools of the elf's eyes. But Drizzt was not seeing them; his mind was viewing long past images of the lightless cities of the drow in their immense cavern complexes far beneath the ground. "I remember," Drizzt recalled vividly, as terrible memories are often vivid, "'the first time I ever viewed this surface world. I was a much younger elf then, a member of a large raiding party. We slipped out from a secret cave and descended upon a small elven village." The drow flinched at the images as they flashed again in his mind. "My companions slaughtered every member of the wood elf clan. Every female. Every child." Wulfgar listened with growing horror. The raid that Drizzt was describing might well have been one perpetrated by the ferocious Tribe of the Elk. "My people kill," Drizzt went on grimly. "They kill without mercy." He locked his stare onto Wulfgar to make sure that the barbarian heard him well. "They kill without passion." He paused for a moment to let the barbarian absorb the full weight of his words. The simple yet definitive description of the cold killers had confused Wulfgar. He had been raised and nurtured among passionate warriors, fighters whose entire purpose in life was the pursuit of battle-glory - fighting in praise of Tempos. The young barbarian simply could not understand such emotionless cruelty. A subtle difference, though, Wulfgar had to admit. Drow or barbarian, the results of the raids were much the same. "The demon goddess they serve leaves no room for the other races," Drizzt explained. "Particularly the other races of elves." "But you will never come to be accepted in this world," said Wulfgar. "Surely you must know that the humans will ever shun you." Drizzt nodded. "Most," he agreed. "I have few that I can call friends, yet I am content. You see, barbarian, I have my own respect, without guilt, without shame." He rose from his crouch and started away into the darkness. "Come," he instructed. "Let us fight well this night, for I am satisfied with the improvement of your skills, and this part of your lessons nears its end." Wulfgar sat a moment longer in contemplation. The drow lived a hard and materially empty existence, yet he was richer than any man Wulfgar had ever known. Drizzt had clung to his principles against overwhelming circumstances, leaving the familiar world of his own people by choice to remain in a world where he would never be accepted or appreciated. He looked at the departing elf, now a mere shadow in the gloom. "Perhaps we two are not so different," he mumbled under his breath.

Eastern Standard Time Poetry speaks to all people, it is said, but here I would like to address only those in my own time zone, this proper slice of longitude that runs from pole to snowy pole down the globe through Montreal to Bogota. Oh, fellow inhabitants of this singular band, sitting up in your many beds this morning— the sun falling through the windows and casting a shadow on the sundial— consider those in other zones who cannot hear these words. They are not slipping into a bathrobe as we are, or following the smell of coffee in a timely fashion. Rather, they are at work already, leaning on copy machines, hammering nails into a house-frame. They are not swallowing a vitamin like us; rather they are smoking a cigarette under a half moon, even jumping around on a dance floor, or just now sliding under the covers, pulling down the little chains on their bed lamps. But we are not like these others, for at this very moment on the face of the earth, we are standing under a hot shower, or we are eating our breakfast, considered by people of all zones to be the most important meal of the day. Later, when the time is right, we might sit down with the boss, wash the car, or linger at a candle-lit table, but now is the hour for pouring the juice and flipping the eggs with one eye on the toaster. So let us slice a banana and uncap the jam, lift our brimming spoons of milk, and leave it to the others to lower a flag or spin absurdly in a barber's chair— those antipodal oddballs, always early or late. Let us praise Sir Stanford Fleming the Canadian genius who first scored with these lines the length of the spinning earth. Let us move together through the rest of this day passing in unison from light to shadow, coasting over the crest of noon into the valley of the evening and then, holding hands, slip into the deeper valley of night.

And an orator said, "Speak to us of Freedom." And he answered: At the city gate and by your fireside I have seen you prostrate yourself and worship your own freedom, Even as slaves humble themselves before a tyrant and praise him though he slays them. Ay, in the grove of the temple and in the shadow of the citadel I have seen the freest among you wear their freedom as a yoke and a handcuff. And my heart bled within me; for you can only be free when even the desire of seeking freedom becomes a harness to you, and when you cease to speak of freedom as a goal and a fulfillment. You shall be free indeed when your days are not without a care nor your nights without a want and a grief, But rather when these things girdle your life and yet you rise above them naked and unbound. And how shall you rise beyond your days and nights unless you break the chains which you at the dawn of your understanding have fastened around your noon hour? In truth that which you call freedom is the strongest of these chains, though its links glitter in the sun and dazzle the eyes. And what is it but fragments of your own self you would discard that you may become free? If it is an unjust law you would abolish, that law was written with your own hand upon your own forehead. You cannot erase it by burning your law books nor by washing the foreheads of your judges, though you pour the sea upon them. And if it is a despot you would dethrone, see first that his throne erected within you is destroyed. For how can a tyrant rule the free and the proud, but for a tyranny in their own freedom and a shame in their won pride? And if it is a care you would cast off, that care has been chosen by you rather than imposed upon you. And if it is a fear you would dispel, the seat of that fear is in your heart and not in the hand of the feared. Verily all things move within your being in constant half embrace, the desired and the dreaded, the repugnant and the cherished, the pursued and that which you would escape. These things move within you as lights and shadows in pairs that cling. And when the shadow fades and is no more, the light that lingers becomes a shadow to another light. And thus your freedom when it loses its fetters becomes itself the fetter of a greater freedom.

As soon as the Rabbi of Bluzhov had finished the ceremony of kindling the lights, Zamietchkowski elbowed his way to the rabbi and said, “Spira, you are a clever and honest person. I can understand your need to light Hanukkah candles in these wretched times. I can even understand the historical note of the second blessing, ‘Who wroughtest miracles for our fathers in days of old, at this season.’ But the fact that you recited the third blessing is beyond me. How could you thank God and say ‘Blessed art Thou, O Lord our God, King of the Universe, who has kept us alive, and hast preserved us, and enabled us to reach this season’? How could you say it when hundreds of dead Jewish bodies are literally lying within the shadows of the Hanukkah lights, when thousands of living Jewish skeletons are walking around in camp, and millions more are being massacred? For this you are thankful to God? For this you praise the Lord? This you call ‘keeping us alive’?” “Zamietchkowski, you are a hundred percent right,” answered the rabbi. “When I reached the third blessing, I also hesitated and asked myself, what should I do with this blessing? I turned my head in order to ask the Rabbi of Zaner and other distinguished rabbis who were standing near me, if indeed I might recite the blessing. But just as I was turning my head, I noticed that behind me a throng was standing, a large crowd of living Jews, their faces expressing faith, devotion, and concentration as they were listening to the rite of the kindling of the Hanukkah lights. I said to myself, if God, blessed be He, has such a nation that at times like these, when during the lighting of the Hanukkah lights they see in front of them the heaps of bodies of their beloved fathers, brothers, and sons, and death is looking from every corner, if despite all that, they stand in throngs and with devotion listening to the Hanukkah blessing ‘Who wroughtest miracles for our fathers in days of old, at this season’; if, indeed, I was blessed to see such a people with so much faith and fervor, then I am under a special obligation to recite the third blessing.”2 Some years after liberation, the Rabbi of Bluzhov, now residing in Brooklyn, New York, received regards from Mr. Zamietchkowski. Zamietchkowski asked the son of the Skabiner Rabbi to tell Israel Spira, the Rabbi of Bluzhov, that the answer he gave him that dark Hanukkah night in Bergen Belsen had stayed with him ever since, and was a constant source of inspiration during hard and troubled times. Based

Psalm 34 * Theme: God pays attention to those who call on him. Whether God offers escape from trouble or help in times of trouble, we can be certain that he always hears and acts on behalf of those who love him. Author: David, after pretending to be insane in order to escape from King Achish (1 Samuel 21:10-15) A psalm of David, regarding the time he pretended to be insane in front of Abimelech, who sent him away.     1I will praise the LORD at all times.         I will constantly speak his praises. +     2I will boast only in the LORD;         let all who are helpless take heart. +     3Come, let us tell of the LORD’s greatness;         let us exalt his name together.     4I prayed to the LORD, and he answered me.         He freed me from all my fears.     5Those who look to him for help will be radiant with joy;         no shadow of shame will darken their faces. +     6In my desperation I prayed, and the LORD listened;         he saved me from all my troubles.     7For the angel of the LORD is a guard;         he surrounds and defends all who fear him. +     8Taste and see that the LORD is good.         Oh, the joys of those who take refuge in him! +     9Fear the LORD, you his godly people,         for those who fear him will have all they need. +    10Even strong young lions sometimes go hungry,         but those who trust in the LORD will lack no good thing. +    11Come, my children, and listen to me,         and I will teach you to fear the LORD. +    12Does anyone want to live a life         that is long and prosperous? +    13Then keep your tongue from speaking evil         and your lips from telling lies! +    14Turn away from evil and do good.         Search for peace, and work to maintain it. +    15The eyes of the LORD watch over those who do right;         his ears are open to their cries for help. +    16But the LORD turns his face against those who do evil;         he will erase their memory from the earth. +    17The LORD hears his people when they call to him for help.         He rescues them from all their troubles.    18The LORD is close to the brokenhearted;         he rescues those whose spirits are crushed. +    19The righteous person faces many troubles,         but the LORD comes to the rescue each time. +    20For the LORD protects the bones of the righteous;         not one of them is broken!    21Calamity will surely destroy the wicked,         and those who hate the righteous will be punished. +    22But the LORD will redeem those who serve him.         No one who takes refuge in him will be condemned.