In The Scheme Of Things Quotes

It is easy to hate and it is difficult to love. This is how the whole scheme of things works. All good things are difficult to achieve; and bad things are very easy to get.

some things don't matter much. Like the color of a house. How big is that in the overall scheme of life? But lifting a person's heart--now, that matters. The whole problem with people is...they know what matters, but they don't choose it...The hardest thing on earth is choosing what matters.

The span of three or four minutes is pretty insignificant in the scheme of things. People lose hundreds of minutes everyday, squandering them on trivial things. But sometimes in those fragments of time, something can happen you'll remember the rest of your life.

In the external scheme of things, shining moments are as brief as the twinkling of an eye, yet such twinklings are what eternity is made of -- moments when we human beings can say "I love you," "I'm proud of you," "I forgive you," "I'm grateful for you." That's what eternity is made of: invisible imperishable good stuff.

If you can approach the world's complexities, both its glories and its horrors, with an attitude of humble curiosity, acknowledging that however deeply you have seen, you have only scratched the surface, you will find worlds within worlds, beauties you could not heretofore imagine, and your own mundane preoccupations will shrink to proper size, not all that important in the greater scheme of things.

This could be the last night of our lives, certainly the last even barely ordinary one. The last night we go to sleep and get up just as we always have. And all I could think of was that I wanted to spend it with you." Her heart skipped a beat. "Jace-" "I don't mean it like that," he said. "I won't touch you, not if you don't want me to. I know it's wrong - God, it's all kinds of wrong - but I just want to lie down with you and wake up with you, just once, just once ever in my life." There was desperation in his voice. "It's just this one night. In the grand scheme of things, how much can this one night matter?" ...There was nothing she had ever wanted in her life more than she wanted this night with Jace. "Close the curtains, then, before you come to bed," she said. "I can't sleep with this much light in the room.

It is a curious thing, but as one travels the world getting older and older, it appears that happiness is easier to get used to than despair. The second time you have a root beer float, for instance, your happiness at sipping the delicious concoction may not be quite as enormous as when you first had a root beer float, and the twelfth time your happiness may be still less enormous, until root beer floats begin to offer you very little happiness at all, because you have become used to the taste of vanilla ice cream and root beer mixed together. However, the second time you find a thumbtack in your root beer float, your despair is much greater than the first time, when you dismissed the thumbtack as a freak accident rather than part of the scheme of a soda jerk, a phrase which here means "ice cream shop employee who is trying to injure your tongue," and by the twelfth time you find a thumbtack, your despair is even greater still, until you can hardly utter the phrase "root beer float" without bursting into tears. It is almost as if happiness is an acquired taste, like coconut cordial or ceviche, to which you can eventually become accustomed, but despair is something surprising each time you encounter it.

Ah Love! could thou and I with Fate conspire To grasp this sorry Scheme of Things entire, Would not we shatter it to bits -- and then Re-mould it nearer to the Heart's Desire!

What was lost was lost. There was no retrieving it, however you schemed, no returning to how things were, no going back.

I had no big plan to become a curator, no great scheme to work my way up a ladder. I was just trying to pass the time. I thought if I did normal things - held down a job, for example - I could starve off the part of me that hated everything.

I’m a survivor. And like the moon, I have a feeling it would take a truly spectacular event to keep me from taking my place in the scheme of things, waxing, waning, and eclipsing notwithstanding.

You know, some things don't matter that much...Like the color of a house. How big is that in the overall scheme of life? But lifting a person's heart - now, that matters.

US General Mathew Ridgeway was speaking about “Operation Vulture”. He said, “When the day comes for me to meet my maker and account for my actions, the thing that I would be most proud of is the fact that I fought against and perhaps totally prevented the carrying out of one of the most hare-brained tactical schemes that would have cost the lives of thousands upon thousands of men!” (A Gracious Enemy & After the War Volume Two)

‗In life, at sometime or another we come to a point where all relationships cease—where there is only us and Allah. There are no parents, brother or sister, or any friend. Then we realise that there is no earth under us nor is there sky above, but only Allah who is supporting us in this emptiness. Then we realise our worth – it is not more than a grain of sand or the leaf of a plant. Then we realise our existence is only confined to our being. Our demise makes not a whit of difference to the world around us, nor to the scheme of things.

It is so often the small things overlooked which leave our schemes in ruins.

...a home can only exist in a moment. Something both bound and made. Always temporary, in the grand scheme of things, but vital all the same.

I'd take cyanide no problem if it was that or throwing a cat out in the street, even a moth-eaten, mangy, caterwauling pain in the ass! I'd rather have the thing in bed with me than see it suffer on my account...though when it comes to human beings, I'm only interested in the sick...the ones who can stand up are nothing but mounds of vice and spite...I don't get mixed up in their schemes...

In this method, you don’t ask, What do I want from life? You ask a different set of questions: What does life want from me? What are my circumstances calling me to do? In this scheme of things we don’t create our lives; we are summoned by life.

Oh dear," said Sarah anxiously, "I do wish he wouldn't do these silly things." I'm sure we all wish that, Sarah," said Marcia sternly. "But unfortunately he has progressed rather further than the silly stage. Evil-minded-scheming stage is more what I would call it.

She became, and her process of becoming was like most of ours: she developed a hatred for things that mystified or obstructed her; acquired virtues that were easy to maintain; assigned herself a role in the scheme of things; and harked back to simpler times for gratification.

And then what are your plans?” Annwyl frowned. “My plans?” “Yes. Your plans. You take your brother’s head, your troops are waiting. What is the next thing that you do?” Annwyl just stared at him. He realized in that instant that the girl had no plans. None. No grand schemes of controlling the world. No plots to destroy any other empires. Not even the plan to have a celebratory dinner. “Annwyl, you’ll be queen. You’ll have to do something.” “But I don’t want to be queen.” Her body shook with panic, and he could hear it in her voice. “You take his head, you’ll have little choice.” “What the hell am I supposed to do as queen?” “Well . .you could try ruling.” “That sounds awfully complicated.

...Erich Fromm wondered why most people did not become insane in the face of the existential contradiction between a symbolic self, that seems to give man infinite worth in a timeless scheme of things, and a body that is worth about 98¢.

Maybe in the general scheme of things he couldn't find any meaning in life, but on a smaller scale it was okay. Not always, but a lot of the time.

A: There is no grand scheme of things. B: If there were a grand scheme of things, the fact – the fact – that we are not equipped to perceive it, either by natural or supernatural means, is a nightmarish obscenity. C: The very notion of a grand scheme of things is a nightmarish obscenity.

Humans live best when each has his own place, when each knows where he belongs in the scheme of things. Destroy the place and destroy the person.

So, if this were indeed my Final Hour, these would be my words to you. I would not claim to pass on any secret of life, for there is none, or any wisdom except the passionate plea of caring ... Try to feel, in your heart's core, the reality of others. This is the most painful thing in the world, probably, and the most necessary. In times of personal adversity, know that you are not alone. Know that although in the eternal scheme of things you are small, you are also unique and irreplaceable, as are all of your fellow humans everywhere in the world. Know that your commitment is above all to life itself.

Kinship with all creatures of the earth, sky, and water was a real and active principle. In the animal and bird world there existed a brotherly feeling that kept us safe among them... The animals had rights - the right of man's protection, the right to live, the right to multiply, the right to freedom, and the right to man's indebtedness. This concept of life and its relations filled us with the joy and mystery of living; it gave us reverence for all life; it made a place for all things in the scheme of existence with equal importance to all.

It takes an unusually philosophic mind to accept that all one’s suffering might be to no end, really, in the larger scheme of things.

We are nothing in the grand scheme of things, and yet in that nothingness lies everything.

Tegularius was a willful, moody person who refused to fit into his society. Every so often he would display the liveliness of his intellect. When highly stimulated he could be entrancing; his mordant wit sparkled and he overwhelmed everyone with the audacity and richness of his sometimes somber inspirations. But basically he was incurable, for he did not want to be cured; he cared nothing for co-ordination and a place in the scheme of things. He loved nothing but his freedom, his perpetual student status, and preferred spending his whole life as the unpredictable and obstinate loner, the gifted fool and nihilist, to following the path of subordination to the hierarchy and thus attaining peace. He cared nothing for peace, had no regard for the hierarchy, hardly minded reproof and isolation. Certainly he was a most inconvenient and indigestible component in a community whose idea was harmony and orderliness. But because of this very troublesomeness and indigestibility he was, in the midst of such a limpid and prearranged little world, a constant source of vital unrest, a reproach, an admonition and warning, a spur to new, bold, forbidden, intrepid ideas, an unruly, stubborn sheep in the herd.

You think I don't know?' I heard Seth say in a smug, knowing way. 'That I didn't know this entire time I've been gone?' 'Know what?' Aiden sounded surprisingly calm. Seth laughed softly. 'She may be here with you, right now, but that's just a moment in time in the big scheme of things. And all moments end, Aiden. Yours will, too.' I wanted to throw open the door and tell Seth to shut up. 'Sounds like something on the back of a twisted Hallmark card,' replied Aiden.

Those who struggle to change the world see themselves as noble, even tragic figures. Yet most of those who work for world betterment are not rebels against the scheme of things. They seek consolation for a truth they are too weak to bear. At bottom, their faith that the world can be transformed by human will is a denial of their own mortality.

The Griffith House was like nothing Viviane remembered, reminding her of how fast the world changed and of how insignificant she was in the grand scheme of things. She thought it unfair that her life should be both irrelevant and difficult. One or the other seemed quite enough.

Well, it was most likely too late; there would not be time for me to flagellate myself for every dishonorable deed in that list, nor any chance to make good the harms I’d done. Minor harms, to be sure, in the scheme of things; but large enough to regret.

You did what you were told or you didn't get paid, and if things went wrong it wasn't your problem. It was the fault of whatever idiot has accepted this message for sending in the first place. No one cared about you, and everyone at headquarters was an idiot. It wasn't your fault, no one listened to you. Headquarters had even started an Employee of the Month scheme to show how much they cared. That was how much they didn't care.

Why does IPCA use them if they’re evil?” he asked, confused. “They aren’t evil. They aren’t even really immoral, per se. They’re amoral. They don’t operate on the same level that we do. For a faerie, the only thing that matters is what they want. That’s their good. Anything else is superfluous. So like how they kidnap people, not a big deal—they want the person, they take him. Or killing someone. If you live forever, how much does one mortal life matter in the scheme of things? When you exist outside time, cutting off the forty years a person has left is a non-issue. They don’t even notice.

I am thinking about how enormous my thighs look pressed down on the concrete, while simultaneously thinking about how small I am in the grand scheme of things.

I am Death and no one defeats or escapes Death. (Thanatos) You know, I’ll bet most people shit their pants in terror when you hand them that line. But you know what, Mr. I-want-to-be-scary-and-am-failing-miserably? I’m not a person. I’m a Dark-Hunter and in the grand scheme of things you don’t mean shit to me. Now I can sit here and play with you, but I'd rather just put you out of both our miseries. (Zarek)

Success" If you want a thing bad enough To go out and fight for it, Work day and night for it, Give up your time and your peace and your sleep for it If only desire of it Makes you quite mad enough Never to tire of it, Makes you hold all other things tawdry and cheap for it If life seems all empty and useless without it And all that you scheme and you dream is about it, If gladly you'll sweat for it, Fret for it, Plan for it, Lose all your terror of God or man for it, If you'll simply go after that thing that you want. With all your capacity, Strength and sagacity, Faith, hope and confidence, stern pertinacity, If neither cold poverty, famished and gaunt, Nor sickness nor pain Of body or brain Can turn you away from the thing that you want, If dogged and grim you besiege and beset it, You'll get it!

In fact, in the grand scheme of things, everyone was equally useless.

The ticket to emotional health, like that to physical health, comes from eating your veggies—that is, accepting the bland and mundane truths of life: truths such as “Your actions actually don’t matter that much in the grand scheme of things” and “The vast majority of your life will be boring and not noteworthy, and that’s okay.” This vegetable course will taste bad at first. Very bad. You will avoid accepting it. But once ingested, your body will wake up feeling more potent and more alive. After all, that constant pressure to be something amazing, to be the next big thing, will be lifted off your back. The stress and anxiety of always feeling inadequate and constantly needing to prove yourself will dissipate. And the knowledge and acceptance of your own mundane existence will actually free you to accomplish what you truly wish to accomplish, without judgment or lofty expectations. You

In the grand scheme of things, we do the best we can, all of us, and we make up our stories as we go along; we write them and direct them and project them into the world. And sometimes we get other people’s stories, and sometimes we don’t, but always there is a story behind a story behind a story, linked in a chain that we can only see a small part of, because it’s there when we’re born and it continues after we’re gone. And who can comprehend all of it in one lifetime?

Faith in the possibilities of continued and rigorous inquiry does not limit access to truth to any channel or scheme of things. It does not first say that truth is universal and then add there is but one road to it.

There was a time—until very recently in the scheme of things—when there were no wild animals, because every animal was wild; and humans were few. Animals, and animal presence over us and around us. Over every horizon, animals. Their skins clothing our skins, their fats in our lamps, their bladders to carry water, meat when we could get it.

Schism in the soul, schism in the body social, will not be resolved by any scheme to return to the good old days (archaism), or by programs guaranteed to render an ideal projected future (futurism), or even by the most realistic, hardheaded work to weld together again the deteriorating elements [of civilization]. Only birth can conquer death―the birth, not of the old thing again, but of something new.

And what is a man? He is someone who rises when life has knocked him down. He is someone who raises his fist to heaven when a storm has ruined his crop--and then plants again. And again. A man remains unbroken by the savage twists of fate. That man may never win. But when he sees himself reflected, he can be proud of what he sees. For low he may be in the present scheme of things: peasant, serf, or dispossessed. But he is unconquerable

I like the idea of feeling small. Sometimes life can seem bigger than you, you know? But knowing you're less than a speck in the whole scheme of things takes the pressure off, sort of.

We realise our existence is confined to our being. Our demise makes not a whit difference to the world around us, nor to the scheme of things. We come to our senses; we understand our utter insignificance.

No matter what anyone says, suicide takes guts. It's for heroes and martyrs, truly vainglorious men. Archie was none of these. He was a man whose significance in the Greater Scheme of Things could be figured along familiar ratios: Pebble : Beach Raindrop : Ocean Needle : Haystack

SOMETIMES, WHEN SOMETHING TERRIBLE IS HAPPENING, I TRY MY DAMNEDEST TO CONCENTRATE ON THE MOST INCONSEQUENTIAL, UNRELATED DETAIL READILY AVAILABLE TO ME. A DETAIL THAT, IN THE GRAND SCHEME OF THINGS, HAS NOTHING TO DO WITH THE SITUATION AT HAND.

When you take risks you learn that there will be times when you succeed and there will be times when you fail, and both are equally important. It's hard to understand failure when you're going through it, but in the grand scheme of things it's good to fall down—not because you're drunk and not near stairs.

Real motherhood is different. It's better and it's messier and it's more complicated. It will break your heart and make you laugh harder than you ever imagined. You find yourself alternating between feeling like your friends talked you into some sort of pyramid scheme so you could share in their misery and thinking this is the most fulfilling thing you've ever done in your life.

f you can approach the world’s complexities, both its glories and its horrors, with an attitude of humble curiosity, acknowledging that however deeply you have seen, you have only just scratched the surface, you will find worlds within worlds, beauties you could not heretofore imagine, and your own mundane preoccupations will shrink to proper size, not all that important in the greater scheme of things.

It can be really painful to have to face how fucked up shit is and how scared people are…of being alive. Scared of things that are amazing. Scared of things that aren’t like television or aren’t dead. A lot of people can’t deal with three-dimensional human beings, they only know how to deal with other products — they see themselves as other products. When the world only treats you like a dot on a marketing scheme, you can learn to treat yourself and other people like that.

Don't throw any of yourself away. Don't worry about a grand scheme or unified vision for your work. Don't worry about unity--what unifies your work is the fact that you made it. One day you'll look back and it will all make sense.

We are to regard existence as a raid or great adventure; it is to be judged, therefore, not by what calamities it encounters, but by what flag it follows and what high town it assaults. The most dangerous thing in the world is to be alive; one is always in danger of one's life. But anyone who shrinks from that is a traitor to the great scheme and experiment of being.

You think that I'm so manipulative and scheming, Miss Sage? It's all for them. For my loved ones first. My people second. And yes, I suppose I'm in the mix there too, but don't think for an instant I wouldn't sacrifice myself if it could save someone I love. And don't think for an instant that I wouldn't do terrible, unspeakable things if it could save someone I love.

A self-destructive man feels completely alienated, utterly alone. He's an outsider to the human community. He thinks to himself, "I must be insane." What he fails to realize is that society has, just as he does, a vested interest in considerable losses and catastrophes. These wars, famines, floods and quakes meet well-defined needs. Man wants chaos. In fact, he has to have it. Depression, strife, riots, murder - all this dread. We're irresistibly drawn to that almost orgiastic state created out of death and destruction. It's in all of us. We revel in it. Sure, the media tries to put a sad face on these things and paints them up as great human tragedies. But we all know the function of the media has never been to eliminate the evils of the world - no! Their job is to persuade us to accept those evils and get used to living with them. The powers that be want us to be passive observers, and they haven't given us any other options outside the occasional, purely symbolic, participatory act of voting. "You want the puppet on the right or the puppet on the left?" I feel that the time has come to project my own inadequacies and dissatisfactions into the sociopolitical and scientific schemes, let my own lack of a voice be heard.

That's why people loved stories so, I realized in that instant, because they found in them what was missing from their own lives, the things they knew, no matter how much or how hard they might hope and dream and scheme, they would never have.

If you can approach the world's complexities, both its glories and its horrors, with an attitude of humble curiosity, acknowledging that however deeply you have seen, you have only scratched the surface, you will find worlds within worlds, beauties you could not heretofore imagine, and your own mundane preoccupations will shrink to proper size, not all that important in the greater scheme of things. Keeping that awestruck vision of the world ready to hand while dealing with the demands of daily living is no easy exercise, but it is definitely worth the effort, for if you can stay centered , and engaged , you will find the hard choices easier, the right words will come to you when you need them, and you will indeed be a better person. That, I propose, is the secret to spirituality, and it has nothing at all to do with believing in an immortal soul.

When you think about it in the big scheme of things our time together is like a dash of spice in a big cosmic soup - important for richness of flavor but still not quite the main ingredient. The past is over. It can't and shouldn't be reclaimed. All we ever have is now anyway.

You realize how small you are in the grand scheme of things. We’re not really the rulers of this planet, we’re just tenants, and it’s the small stuff, the bacteria and insects and the plant matter that really runs it all. Even the big stuff, the nasty, scary stuff, it’s all pretty small in the grand scheme of things, isn’t it?

Men have a great deal of pleasure in human knowledge, in studies of natural things; but this is nothing to that joy which arises from divine light shining into the soul. This spiritual light is the dawning of the light of glory in the heart. There is nothing so powerful as this to support persons in affliction, and to give the mind peace and brightness in this stormy and dark world. This knowledge will wean from the world, and raise the inclination to heavenly things. It will turn the heart to God as the fountain of good, and to choose him for the only portion. This light, and this only, will bring the soul to a saving close with Christ. It conforms the heart to the gospel, mortifies its enmity and opposition against the scheme of salvation therein revealed: it causes the heart to embrace the joyful tidings, and entirely to adhere to, and acquiesce in the revelation of Christ as our Savior.

In many ways, the work of a critic is easy. We risk very little yet enjoy a position over those who offer up their work and their selves to our judgment. We thrive on negative criticism, which is fun to write and to read. But the bitter truth we critics must face, is that in the grand scheme of things, the average piece of junk is probably more meaningful than our criticism designating it so. But there are times when a critic truly risks something, and that is in the discovery and defence of the new. The world is often unkind to new talent, new creations, the new needs friends... Not everyone can become a great artist, but a great artist can come from anywhere.

I have reveled in my littleness and irresponsibility. It has relieved me of the harassing desire to live, I feel content to live dangerously, indifferent to my fate; I have discovered I am a fly, that we are all flies, that nothing matters. It’s a great load off my life, for I don’t mind being such a micro-organism—to me the honour is sufficient of belonging to the universe—such a great universe, so grand a scheme of things. Not even Death can rob me of that honour. For nothing can alter the fact that I have lived; I have been I, if for ever so short a time. And when I am dead, the matter which composes my body is indestructible—and eternal, so that come what may to my “Soul,” my dust will always be going on, each separate atom of me playing its separate part—I shall still have some sort of a finger in the Pie. When I am dead, you can boil me, burn me, drown me, scatter me—but you cannot destroy me: my little atoms would merely deride such heavy vengeance. Death can do no more than kill you.

This is the meanest thing anyone’s ever done to me,” I said, through my tear-clogged throat. “I want you to know that.” But even as the words were leaving my mouth, I knew it wasn’t true. In the grand, historical scheme of things, my father leaving us was doubtlessly worse. Which is one of the many things that sucked about my father?? he forever robbed me of the possibility of telling another man, This is the worst thing that’s ever happened to me, and meaning it.

She will not come back, but her beauty, her voice, will echo until the end of time. She believed in something beyond herself, and her death gave her voice power it didn’t have in life. She was pure, like your father. We, you and I” — he touches my chest with the back of his index finger — “are dirty. We are made for blood. Rough hands. Dirty hearts. We are lesser creatures in the grand scheme of things, but without us men of war, no one except those of Lykos would hear Eo’s song. Without our rough hands, the dreams of the pure hearts would never be built.

Cat's friends seemed like very sweet girls," Dad says. "They were the bomb," I say fervently, and he looks back at me with raised eyebrows. "'The bomb' is a good thing? Like 'sick'? "Duh," I reply, and Dad lets out a sigh. "Thirteen-year-olds should come with subtitles," he says, turning onto our street.

In this scheme of things we don’t create our lives; we are summoned by life. The important answers are not found inside, they are found outside. This perspective begins not within the autonomous self, but with the concrete circumstances in which you happen to be embedded. This perspective begins with an awareness that the world existed long before you and will last long after you, and that in the brief span of your life you have been thrown by fate, by history, by chance, by evolution, or by God into a specific place with specific problems and needs. Your job is to figure certain things out: What does this environment need in order to be made whole? What is it that needs repair? What tasks are lying around waiting to be performed? As the novelist Frederick Buechner put it, “At what points do my talents and deep gladness meet the world’s deep need?

This poem is very long So long, in fact, that your attention span May be stretched to its very limits But that’s okay It’s what’s so special about poetry See, poetry takes time We live in a time Call it our culture or society It doesn’t matter to me cause neither one rhymes A time where most people don’t want to listen Our throats wait like matchsticks waiting to catch fire Waiting until we can speak No patience to listen But this poem is long It’s so long, in fact, that during the time of this poem You could’ve done any number of other wonderful things You could’ve called your father Call your father You could be writing a postcard right now Write a postcard When was the last time you wrote a postcard? You could be outside You’re probably not too far away from a sunrise or a sunset Watch the sun rise Maybe you could’ve written your own poem A better poem You could have played a tune or sung a song You could have met your neighbor And memorized their name Memorize the name of your neighbor You could’ve drawn a picture (Or, at least, colored one in) You could’ve started a book Or finished a prayer You could’ve talked to God Pray When was the last time you prayed? Really prayed? This is a long poem So long, in fact, that you’ve already spent a minute with it When was the last time you hugged a friend for a minute? Or told them that you love them? Tell your friends you love them …no, I mean it, tell them Say, I love you Say, you make life worth living Because that, is what friends do Of all of the wonderful things that you could’ve done During this very, very long poem You could have connected Maybe you are connecting Maybe we’re connecting See, I believe that the only things that really matter In the grand scheme of life are God and people And if people are made in the image of God Then when you spend your time with people It’s never wasted And in this very long poem I’m trying to let a poem do what a poem does: Make things simpler We don’t need poems to make things more complicated We have each other for that We need poems to remind ourselves of the things that really matter To take time A long time To be alive for the sake of someone else for a single moment Or for many moments Cause we need each other To hold the hands of a broken person All you have to do is meet a person Shake their hand Look in their eyes They are you We are all broken together But these shattered pieces of our existence don’t have to be a mess We just have to care enough to hold our tongues sometimes To sit and listen to a very long poem A story of a life The joy of a friend and the grief of friend To hold and be held And be quiet So, pray Write a postcard Call your parents and forgive them and then thank them Turn off the TV Create art as best as you can Share as much as possible, especially money Tell someone about a very long poem you once heard And how afterward it brought you to them

I say, Bertie, is it really true that you were once engaged to Honoria?" "It is." Biffy coughed. "How did you get out - I mean, what was the nature of the tragedy that prevented the marriage?" "Jeeves worked it. He thought out the entire scheme." "I think, before I go," said Biffy thoughtfully, "I'll just step into the kitchen and have a word with Jeeves." I felt that the situation called for complete candour. "Biffy, old egg," I said, "as man to man, do you want to oil out of this thing?" "Bertie, old cork," said Biffy earnestly, "as one friend to another, I do.

During this very, very long poem You could have connected Maybe you are connecting Maybe we’re connecting See, I believe that the only things that really matter In the grand scheme of life are God and people And if people are made in the image of God Then when you spend your time with people It’s never wasted - A Very Long Poem, by Marty Schoenleber III

Philosophy, then, is not a doctrine, not some simplistic scheme for orienting oneself in the world, certainly not an instrument or achievement of human Dasein. Rather, it is this Dasein itself insofar as it comes to be, in freedom, from out of its own ground. Whoever, by stint of research, arrives at this self-understanding of philosophy is granted the basic experience of all philosophizing, namely that the more fully and originally research comes into its own, the more surely is it "nothing but" the transformation of the same few simple questions. But those who wish to transform must bear within themselves the power of a fidelity that knows how to preserve. And one cannot feel this power growing within unless one is up in wonder. And no one can be caught up in wonder without travelling to the outermost limits of the possible. But no one will ever become the friend of the possible without remaining open to dialogue with the powers that operate in the whole of human existence. But that is the comportment of the philosopher: to listen attentively to what is already sung forth, which can still be perceived in each essential happening of world. And in such comportment the philosopher enters the core of what is truly at stake in the task he has been given to do. Plato knew of that and spoke of it in his Seventh Letter: 'In no way can it be uttered, as can other things, which one can learn. Rather, from out of a full, co-existential dwelling with the thing itself - as when a spark, leaping from the fire, flares into light - so it happens, suddenly, in the soul, there to grow, alone with itself.

Don't give me some stupid lecture about war when the person we're talking about losing is you!" I said, surprised by the savagery in my tone. At least my voice didn't shake. His face blurred and I tasted salt on my lips. It was warm, warm like Pritkin's hands coming up and framing my face, his thumbs brushing over my eyelids, soft as his fingers in my hair. "One person is not so important in the scheme of things", he said, and his voice was gentle, gentle when it never was, and that almost broke me. But you are important, I thought. And yet he couldn't see that. In Pritkin's mind, he was an experiment gone wrong, a child cast out, a man valued by his peers only for his ability to kill the things they feared. Just once, I wished he could see what I did. "Then neither is this", I said, leaning in and pressing my mouth to his, the kiss lightened by desperation and weighted down by everything he meant to me.

I was obviously born to draw better than most people, just as the widow Berman and Paul Slazinger were obviously born to tell stories better than most people can. Other people are obviously born to sing and dance or explain the stars in the sky or do magic tricks or be great leaders or athletes, and so on. I think that could go back to the time when people had to live in small groups of relatives -- maybe fifty or a hundred people at the most. And evolution or God or whatever arranged things genetically to keep the little families going, to cheer them up, so that they could all have somebody to tell stories around the campfire at night, and somebody else to paint pictures on the walls of the caves, and somebody else who wasn't afraid of anything and so on. That's what I think. And of course a scheme like that doesn't make sense anymore, because simply moderate giftedness has been made worthless by the printing press and radio and television and satellites and all that. A moderately gifted person who would have been a community treasure a thousand years ago has to give up, has to go into some other line of work, since modern communications put him or her into daily competition with nothing but the world's champions. The entire planet can get along nicely now with maybe a dozen champion performers in each area of human giftedness. A moderately gifted person has to keep his or her gifts all bottled up until, in a manner of speaking, he or she gets drunk at a wedding and tapdances on the coffee table like Fred Astair or Ginger Rogers. We have a name for him or her. We call him or her an 'exhibitionist.' How do we reward such an exhibitionist? We say to him or her the next morning, 'Wow! Were you ever _drunk_ last night!

It's easy to mistake being innocent for being simpleminded or naive. We all want to seem sophisticated; we all want to seem street-smart. To be innocent is to be "out of it." Yet there is a deep truth in innocence. A baby looks in his mother's eyes, and all he sees is love. As innocence fades away, more complicated things take its place. We think we need to outwit others and scheme to get what we want. We begin to spend a lot of energy protecting ourselves. Then life turns into a struggle. People have no choice but to be street-smart. How else can they survive? When you get right down to it, survival means seeing things the way they really are and responding. It means being open. And that's what innocence is. It's simple and trusting like a child, not judgmental and committed to one narrow point of view. If you are locked into a pattern of thinking and responding, your creativity gets blocked. You miss the freshness and magic of the moment. Learn to be innocent again, and that freshness never fades.

I have no way of knowing whether you, who eventually will read this record, like stories or not. If you do not, no doubt you have turned these pages without attention. I confess that I love them. Indeed, it often seems to me that of all the good things in the world, the only ones humanity can claim for itself are stories and music; the rest, mercy, beauty, sleep, clean water and hot food (as the Ascian would have said) are all the work of the Increate. Thus, stories are small things indeed in the scheme of the universe, but it is hard not to love best what is our own—hard for me, at least.

Live, you say, in the present; Live only in the present. But I don’t want the present, I want reality; I want things that exist, not time that measures them. What is the present? It’s something relative to the past and the future. It’s a thing that exists in virtue of other things existing. I only want reality, things without the present. I don’t want to include time in my scheme. I don’t want to think about things as present; I want to think of them as things. I don’t want to separate them from themselves, treating them as present. I shouldn’t even treat them as real. I should treat them as nothing. I should see them, only see them; See them till I can’t think about them. See them without time, without space, To see, dispensing with everything but what you see. And this is the science of seeing, which isn’t a science.

...it would be a very naive sort of dogmatism to assume that there exists an absolute reality of things which is the same for all living beings. Reality is not a unique and homogeneous thing; it is immensely diversified, having as many different schemes and patterns as there are different organisms. Every organism is, so to speak, a monadic being. It has a world of its own because it has an experience of its own. The phenomena that we find in the life of a certain biological species are not transferable to any other species. The experiences - and therefore the realities - of two different organisms are incommensurable with one another. In the world of a fly, says Uexkull, we find only "fly things"; in the world of a sea urchin we find only "sea urchin things.

Saying that “life is short” is such a cliche. And it’s true. In fact, we only have five minutes to be here. In the really big scheme of things, not even that long. We humans don’t even have the lifespan of fruit flies if you look at the bigger picture. In other words, we don’t have a second—not even a second—to waste on petty drama, on living fake, shallow lives, on swallowing our truth, or on hiding our light. We only dance around the flame of this gorgeous human existence for moments and the one thing important at all is loving beautifully.

To know a thing you have to trust what you know, and all that you know, and as far as you know in whatever direction your knowing drags you. I once had a pet pine squirrel named Omar who lived in the cotton secret and springy dark of our old green davenport; Omar knew that davenport; he knew from the Inside what I only sat on from the Out, and trusted his knowledge to keep from being squashed by my ignorance. He survived until a red plaid blanket--spread to camouflage the worn-out Outside--confused him so he lost his faith in his familiarity with the In. Instead of trying to incorporate a plaid exterior into the scheme of his world he moved to the rainspout at the back of the house and was drowned in the first fall shower, probably still blaming that blanket: damn this world that just won't hold still for us! Damn it anyway!

It’s rare that a story begins at the beginning. In the grand scheme of things, I really turned up at the beginning of the end of this one. After all, the story of the Rephaim and Scion started almost two hundred years before I was born - and human lives, to Rephaim, are as fleeting as a single heartbeat. Some revolutions change the world in a day. Others take decades or centuries or more, and others still never come to fruition. Mine began with a moment and a choice. Mine began with the blooming of a flower in a secret city on the border between worlds. You’ll have to wait and see how it ends. Welcome back to Scion.

There are quiet places also in the mind,” he said, meditatively. “But we build bandstand and factories on them. Deliberately—to put a stop to the quietness. We don’t like the quietness. All the thoughts, all the preoccupation in my head—round and round continually.” He made a circular motion with his hands. “And the jazz bands, the music hall songs, the boys shouting the news. What’s it all for? To put an end to the quiet, to break it up and disperse it, to pretend at any cost it isn’t there. Ah, but it is, it is there, in spite of everything, at the back of everything. Lying awake at night, sometimes—not restlessly, but serenely, waiting for sleep—the quiet re-establishes itself, piece by piece; all the broken bits, all the fragments of it we’ve been so busily dispersing all day long. It re-establishes itself, an inward quiet, like this outward quiet of grass and trees. It fills one, it grows –a crystal quiet, a growing expanding crystal. It grows, it becomes more perfect; it is beautiful and terrifying, yes, terrifying, as well as beautiful. For one’s alone in the crystal and there’s no support from outside, there’s nothing external and important, nothing external and trivial to pull oneself up by or to stand up, superiorly, contemptuously, so that one can look down. There’s nothing to laugh at or feel enthusiastic about. But the quiet grows and grows. Beautifully and unbearably. And at last you are conscious of something approaching; it is almost a faint sound of footsteps. Something inexpressibly lovely and wonderful advances through the crystal, nearer, nearer. And oh, inexpressibly terrifying. For if it were to touch you, if it were to seize and engulf you, you’d die; all the regular habitual, daily part of you would die. There would be and end of bandstands and whizzing factories, and one would have to begin living arduously in the quiet, arduously n some strange unheard-of manner. Nearer, nearer come the steps; but one can’t face the advancing thing. One daren’t. It’s too terrifying; it’s too painful to die. Quickly, before it is too late, start the factory wheels, bang the drum, blow up the saxophone. Think of the women you’d like to sleep with, the schemes for making money, the gossip about your friends, the last outrage of the politicians. Anything for a diversion. Break the silence, smash the crystal to pieces. There, it lies in bits; it is easily broken, hard to build up and easy to break. And the steps? Ah, those have taken themselves off, double quick. Double quick, they were gone at the flawing of the crystal. And by this time the lovely and terrifying thing is three infinities away, at least. And you lie tranquilly on your bed, thinking of what you’d do if you had ten thousand pounds and of all the fornications you’ll never commit.

If you lose your ego, you lose the thread of that narrative you call your Self. Humans, however, can't live very long without some sense of a continuing story. Such stories go beyond the limited rational system (or the systematic rationality) with which you surround yourself; they are crucial keys to sharing time-experience with others. Now a narrative is a story, not a logic, nor ethics, nor philosophy. It is a dream you keep having, whether you realize it or not. Just as surely as you breathe, you go on ceaselessly dreaming your story. And in these stories you wear two faces. You are simultaneously subject and object. You are a whole and you are a part. You are real and you are shadow. "Storyteller" and at the same time "character". It is through such multilayering of roles in our stories that we heal the loneliness of being an isolated individual in the world. Yet without a proper ego nobody can create a personal narrative, any more than you can drive a car without an engine, or cast a shadow without a real physical object. But once you've consigned your ego to someone else, where on earth do you go from there? At this point you receive a new narrative from the person to whom you have entrusted your ego. You've handed over the real thing, so what comes back is a shadow. And once your ego has merged with another ego, your narrative will necessarily take on the narrative created by that ego. Just what kind of narrative? It needn't be anything particularly fancy, nothing complicated or refined. You don't need to have literary ambitions. In fact, the sketchier and simpler the better. Junk, a leftover rehash will do. Anyway, most people are tired of complex, multilayered scenarios-they are a potential letdown. It's precisely because people can't find any fixed point within their own multilayered schemes that they're tossing aside their own self-identity.

She was with me the day I went to the paint store to pick out the color. I had a nice tan color in mind, but May latched on to this sample called Caribbean Pink. She said it made her feel like dancing a Spanish flamenco. I thought, "Well, this is the tackiest color I've ever seen, and we'll have half the town talking about us, but if it can lift May's heart like that, I guess she ought to live inside it." "All this time I just figured you liked pink," I said. She laughed again. "You know, some things don't matter that much, Lily.. Like the color of a house. How big is that in the over-all scheme of life? But lifting a person's heart-now, that matters. The whole problem with people is-" "They don't know what matters and what doesn't," I said, filling in her sentence and feeling proud of myself for doing so. "I was gonna say, The problem is they know what matters, but they don't choose it. You know how hard that is, Lily? I love May, but it was still so hard to choose Caribbean Pink. The hardest thing on earth is choosing what matters.

Your sister," I say evenly, "is incredibly sick. I'm sorry if that interferes with your dentist's appointment or your plan to go buy a pair of cleats. But those don't rate quite as high in the grand scheme of things right now. I'd think that since you're ten, you might be able to grow up enough to realize that the whole world doesn't always revolve around you." Jesse looks out the window, where Kate straddles the arm of an oak tree, coaching Anna in how to climb up. "Yeah, right, she's sick," he says. "Why don't you grow up? Why don't you figure out that the world doesn't revolve around her?" ... There is a scuffle on the other side of the door, and then it swings open. Blood covers Jesse's mouth, a vampire's lipstick; bits of wire stick out like a seamstress's pins. I notice the fork he is holding, and realize this is what he used to pull off his braces. "Now you never have to take me anywhere," he says.

Cosmic insignificance therapy is an invitation to face the truth about your irrelevance in the grand scheme of things. To embrace it, to whatever extent you can. (Isn’t it hilarious, in hindsight, that you ever imagined things might be otherwise?) Truly doing justice to the astonishing gift of a few thousand weeks isn’t a matter of resolving to “do something remarkable” with them. In fact, it entails precisely the opposite: refusing to hold them to an abstract and overdemanding standard of remarkableness, against which they can only ever be found wanting, and taking them instead on their own terms, dropping back down from godlike fantasies of cosmic significance into the experience of life as it concretely, finitely—and often enough, marvelously—really is.

Your literary men, and your politicians, and so do the whole clan of the enlightened among us, essentially differ in these points. They have no respect for the wisdom of others; but they pay it off by a very full measure of confidence in their own. With them it is a sufficient motive to destroy an old scheme of things, because it is an old one. As to the new, they are in no sort of fear with regard to the duration of a building run up in haste; because duration is no object to those who think little or nothing has been done before their time, and who place all their hopes in discovery.

The basic principle of the new education is to be that dunces and idlers must not be made to feel inferior to intelligent and industrious pupils. That would be ‘undemocratic’. These differences between the pupils—for they are obviously and nakedly individual differences—must be disguised. This can be done on various levels. At universities, examinations must be framed so that nearly all the students get good marks. Entrance examinations must be framed so that all, or nearly all, citizens can go to universities, whether they have any power (or wish) to profit by higher education or not. At schools, the children who are too stupid or lazy to learn languages and mathematics and elementary science can be set to doing the things that children used to do in their spare time. Let them, for example, make mud-pies and call it modelling. But all the time there must be no faintest hint that they are inferior to the children who are at work. Whatever nonsense they are engaged in must have—I believe the English already use the phrase—‘parity of esteem’. An even more drastic scheme is not impossible. Children who are fit to proceed to a higher class may be artificially kept back, because the others would get a trauma—Beelzebub, what a useful word!—by being left behind. The bright pupil thus remains democratically fettered to his own age-group throughout his school career, and a boy who would be capable of tackling Aeschylus or Dante sits listening to his coaeval’s attempts to spell out A CAT SAT ON THE MAT.

The real problem here is that we’re all dying. All of us. Every day the cells weaken and the fibres stretch and the heart gets closer to its last beat. The real cost of living is dying, and we’re spending days like millionaires: a week here, a month there, casually spunked until all you have left are the two pennies on your eyes. Personally, I like the fact we’re going to die. There’s nothing more exhilarating than waking up every morning and going ‘WOW! THIS IS IT! THIS IS REALLY IT!’ It focuses the mind wonderfully. It makes you love vividly, work intensely, and realise that, in the scheme of things, you really don’t have time to sit on the sofa in your pants watching Homes Under the Hammer. Death is not a release, but an incentive. The more focused you are on your death, the more righteously you live your life. My traditional closing-time rant – after the one where I cry that they closed that amazing chippy on Tollington Road; the one that did the pickled eggs – is that humans still believe in an afterlife. I genuinely think it’s the biggest philosophical problem the earth faces. Even avowedly non-religious people think they’ll be meeting up with nana and their dead dog, Crackers, when they finally keel over. Everyone thinks they’re getting a harp. But believing in an afterlife totally negates your current existence. It’s like an insidious and destabilising mental illness. Underneath every day – every action, every word – you think it doesn’t really matter if you screw up this time around because you can just sort it all out in paradise. You make it up with your parents, and become a better person and lose that final stone in heaven. And learn how to speak French. You’ll have time, after all! It’s eternity! And you’ll have wings, and it’ll be sunny! So, really, who cares what you do now? This is really just some lacklustre waiting room you’re only going to be in for 20 minutes, during which you will have no wings at all, and are forced to walk around, on your feet, like pigs do. If we wonder why people are so apathetic and casual about every eminently avoidable horror in the world – famine, war, disease, the seas gradually turning piss-yellow and filling with ringpulls and shattered fax machines – it’s right there. Heaven. The biggest waste of our time we ever invented, outside of jigsaws. Only when the majority of the people on this planet believe – absolutely – that they are dying, minute by minute, will we actually start behaving like fully sentient, rational and compassionate beings. For whilst the appeal of ‘being good’ is strong, the terror of hurtling, unstoppably, into unending nullity is a lot more effective. I’m really holding out for us all to get The Fear. The Fear is my Second Coming. When everyone in the world admits they’re going to die, we’ll really start getting some stuff done.

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

The real difference is this: the Christian says that he has knowledge; the Agnostic admits that he has none; and yet the Christian accuses the Agnostic of arrogance, and asks him how he has the impudence to admit the limitations of his mind. To the Agnostic every fact is a torch, and by this light, and this light only, he walks. The Agnostic knows that the testimony of man is not sufficient to establish what is known as the miraculous. We would not believe to-day the testimony of millions to the effect that the dead had been raised. The church itself would be the first to attack such testimony. If we cannot believe those whom we know, why should we believe witnesses who have been dead thousands of years, and about whom we know nothing? The Agnostic takes the ground that human experience is the basis of morality. Consequently, it is of no importance who wrote the gospels, or who vouched or vouches for the genuineness of the miracles. In his scheme of life these things are utterly unimportant. He is satisfied that “the miraculous” is the impossible. He knows that the witnesses were wholly incapable of examining the questions involved, that credulity had possession of their minds, that 'the miraculous' was expected, that it was their daily food.

For out of this modern civilization economic royalists carved new dynasties. New kingdoms were built upon concentration of control over material things. Through new uses of corporations, banks and securities, new machinery of industry and agriculture, of labor and capital—all undreamed of by the fathers—the whole structure of modern life was impressed into this royal service. There was no place among this royalty for our many thousands of small business men and merchants who sought to make a worthy use of the American system of initiative and profit. They were no more free than the worker or the farmer. Even honest and progressive-minded men of wealth, aware of their obligation to their generation, could never know just where they fitted into this dynastic scheme of things. It was natural and perhaps human that the privileged princes of these new economic dynasties, thirsting for power, reached out for control over Government itself. They created a new despotism and wrapped it in the robes of legal sanction. In its service new mercenaries sought to regiment the people, their labor, and their property.

In 1924, Nikola Tesla was asked why he never married? His answer was this: "I had always thought of woman as possessing those delicate qualities of mind and soul that made her in her respects far superior to man. I had put her on a lofty pedestal, figuratively speaking, and ranked her in certain important attributes considerably higher than man. I worshipped at the feet of the creature I had raised to this height, and, like every true worshiper, I felt myself unworthy of the object of my worship. But all this was in the past. Now the soft voiced gentle woman of my reverent worship has all but vanished. In her place has come the woman who thinks that her chief success in life lies on making herself as much as possible like man - in dress, voice, and actions, in sports and achievements of every kind. The world has experience many tragedies, but to my mind the greatest tragedy of all is the present economic condition wherein women strive against men, and in many cases actually succeed in usurping their places in the professions and in industry. This growing tendency of women to overshadow the masculine is a sign of a deteriorating civilization. Practically all the great achievements of man until now have been inspired by his love and devotion to woman. Man has aspired to great things because some woman believed in him, because he wished to command her admiration and respect. For these reasons he has fought for her and risked his life and his all for her time and time again. Perhaps the male in society is useless. I am frank to admit that I don't know. If women are beginning to feel this way about it - and there is striking evidence at hand that they do - then we are entering upon the cruelest period of the world's history. Our civilization will sink to a state like that which is found among the bees, ants, and other insects - a state wherein the male is ruthlessly killed off. In this matriarchal empire which will be established, the female rules. As the female predominates, the males are at her mercy. The male is considered important only as a factor in the general scheme of the continuity of life. The tendency of women to push aside man, supplanting the old spirit of cooperation with him in all the affairs of life, is very disappointing to me." Galveston Daily News, Galveston, Texas, page 23. August 10, 1924.

The world is so big, so complicated, so replete with marvels and surprises that it takes years for most people to begin to notice that it is, also, irretrievably broken. We call this period of research “childhood.” There follows a program of renewed inquiry, often involuntary, into the nature and effects of mortality, entropy, heartbreak, violence, failure, cowardice, duplicity, cruelty, and grief; the researcher learns their histories, and their bitter lessons, by heart. Along the way, he or she discovers that the world has been broken for as long as anyone can remember, and struggles to reconcile this fact with the ache of cosmic nostalgia that arises, from time to time, in the researcher’s heart: an intimation of vanished glory, of lost wholeness, a memory of the world unbroken. We call the moment at which this ache first arises “adolescence.” The feeling haunts people all their lives. Everyone, sooner or later, gets a thorough schooling in brokenness. The question becomes: What to do with the pieces? Some people hunker down atop the local pile of ruins and make do, Bedouin tending their goats in the shade of shattered giants. Others set about breaking what remains of the world into bits ever smaller and more jagged, kicking through the rubble like kids running through piles of leaves. And some people, passing among the scattered pieces of that great overturned jigsaw puzzle, start to pick up a piece here, a piece there, with a vague yet irresistible notion that perhaps something might be done about putting the thing back together again. Two difficulties with this latter scheme at once present themselves. First of all, we have only ever glimpsed, as if through half-closed lids, the picture on the lid of the jigsaw puzzle box. Second, no matter how diligent we have been about picking up pieces along the way, we will never have anywhere near enough of them to finish the job. The most we can hope to accomplish with our handful of salvaged bits—the bittersweet harvest of observation and experience—is to build a little world of our own. A scale model of that mysterious original, unbroken, half—remembered. Of course the worlds we build out of our store of fragments can be only approximations, partial and inaccurate. As representations of the vanished whole that haunts us, they must be accounted failures. And yet in that very failure, in their gaps and inaccuracies, they may yet be faithful maps, accurate scale models, of this beautiful and broken world. We call these scale models “works of art.

There is nothing extreme about ethical veganism. What is extreme is eating decomposing flesh and animal secretions. What is extreme is that we regard some animals as members of our family while, at the same time, we stick forks into the corpses of other animals. What is extreme is thinking that it is morally acceptable to inflict suffering and death on other sentient creatures simply because we enjoy the taste of animal products or because we like the look of clothes made from animals. What is extreme is that we say that we recognize that “unnecessary” suffering and death cannot be morally justified and then we proceed to engage in exploitation on a daily basis that is completely unnecessary. What is extreme is pretending to embrace peace while we make violence, suffering, torture and death a daily part of our lives. What is extreme is that we excoriate people like Michael Vick, Mary Bale and Sarah Palin as villains while we continue to eat, use, and consume animal products. What is extreme is that we say that we care about animals and that we believe that they are members of the moral community, but we sponsor, support, encourage and promote “happy” meat/dairy labeling schemes. (see 1, 2, 3) What is extreme is not eating flesh but continuing to consume dairy when there is absolutely no rational distinction between meat and dairy (or other animal products). There is as much suffering and death in dairy, eggs, etc., as there is in meat. What is extreme is that we are consuming a diet that is causing disease and resulting in ecological disaster. What is extreme is that we encourage our children to love animals at the same time that we teach them those that they love can also be those whom they harm. We teach our children that love is consistent with commodification. That is truly extreme—and very sad. What is extreme is the fantasy that we will ever find our moral compass with respect to animals as long as they are on our plates and our tables, on our backs, and on our feet. No, ethical veganism is not extreme. But there are many other things that we do not even pay attention to that are extreme. If you are not vegan, go vegan. It’s easy; it’s better for your health and for the planet. But, most important, it’s the morally right thing to do.

One of the questions asked by al-Balkhi, and often repeated to this day, is this: Why do the children of Israel continue to suffer? My grandmother Dodo thought it was because the goyim were jealous. The seder for Passover (which is a shame-faced simulacrum of a Hellenic question-and-answer session, even including the wine) tells the children that it's one of those things that happens to every Jewish generation. After the Shoah or Endlösung or Holocaust, many rabbis tried to tell the survivors that the immolation had been a punishment for 'exile,' or for insufficient attention to the Covenant. This explanation was something of a flop with those whose parents or children had been the raw material for the 'proof,' so for a time the professional interpreters of god's will went decently quiet. This interval of ambivalence lasted until the war of 1967, when it was announced that the divine purpose could be discerned after all. How wrong, how foolish, to have announced its discovery prematurely! The exile and the Shoah could now both be understood, as part of a heavenly if somewhat roundabout scheme to recover the Western Wall in Jerusalem and other pieces of biblically mandated real estate. I regard it as a matter of self-respect to spit in public on rationalizations of this kind. (They are almost as repellent, in their combination of arrogance, masochism, and affected false modesty, as Edith Stein's 'offer' of her life to expiate the regrettable unbelief in Jesus of her former fellow Jews.) The sage Jews are those who have put religion behind them and become in so many societies the leaven of the secular and the atheist.

It's a queer thing is a man's soul. It is the whole of him. Which means it is the unknown him, as well as the known. It seems to me just funny, professors and Benjamins fixing the functions of the soul. Why, the soul of man is a vast forest, and all Benjamin intended was a neat back garden. And we've all got to fit into his kitchen garden scheme of things. Hail Columbia ! The soul of man is a dark forest. The Hercynian Wood that scared the Romans so, and out of which came the white- skinned hordes of the next civilization. Who knows what will come out of the soul of man? The soul of man is a dark vast forest, with wild life in it. Think of Benjamin fencing it off! Oh, but Benjamin fenced a little tract that he called the soul of man, and proceeded to get it into cultivation. Providence, forsooth! And they think that bit of barbed wire is going to keep us in pound for ever? More fools they. ... Man is a moral animal. All right. I am a moral animal. And I'm going to remain such. I'm not going to be turned into a virtuous little automaton as Benjamin would have me. 'This is good, that is bad. Turn the little handle and let the good tap flow,' saith Benjamin, and all America with him. 'But first of all extirpate those savages who are always turning on the bad tap.' I am a moral animal. But I am not a moral machine. I don't work with a little set of handles or levers. The Temperance- silence-order- resolution-frugality-industry-sincerity - justice- moderation-cleanliness-tranquillity-chastity-humility keyboard is not going to get me going. I'm really not just an automatic piano with a moral Benjamin getting tunes out of me. Here's my creed, against Benjamin's. This is what I believe: 'That I am I.' ' That my soul is a dark forest.' 'That my known self will never be more than a little clearing in the forest.' 'Thatgods, strange gods, come forth f rom the forest into the clearing of my known self, and then go back.' ' That I must have the courage to let them come and go.' ' That I will never let mankind put anything over me, but that I will try always to recognize and submit to the gods in me and the gods in other men and women.' There is my creed. He who runs may read. He who prefers to crawl, or to go by gasoline, can call it rot.

If we put this whole progression in terms of our discussion of the possibilities of heroism, it goes like this: Man breaks through the bounds of merely cultural heroism; he destroys the character lie that had him perform as a hero in the everyday social scheme of things; and by doing so he opens himself up to infinity, to the possibility of cosmic heroism, to the very service of God. His life thereby acquires ultimate value in place of merely social and cultural, historical value. He links his secret inner self, his authentic talent, his deepest feelings of uniqueness, his inner yearning for absolute significance, to the very ground of creation. Out of the ruins of the broken cultural self there remains the mystery of the private, invisible, inner self which yearned for ultimate significance, for cosmic heroism. This invisible mystery at the heart of every creature now attains cosmic significance by affirming its connection with the invisible mystery at the heart of creation. This is the meaning of faith. At the same time it is the meaning of the merger of psychology and religion in Kierkegaard's thought. The truly open person, the one who has shed his character armor, the vital lie of his cultural conditioning, is beyond the help of any mere "science," of any merely social standard of health. He is absolutely alone and trembling on the bring of oblivion-which is at the same time the brink of infinity. To give him the new support that he needs, the "courage to renounce dread without any dread...only faith is capable of," says Kierkegaard. Not that this is an easy out for man, or a cure-all for the human condition-Kierkegaard is never facile. He gives a strikingly beautiful idea: not that [faith] annihilates dread, but remaining ever young, it is continually developing itself out of the death throe of dread. In other words, as long as man is an ambiguous creature he can never banish anxiety; what he can do instead is to use anxiety as an eternal spring for growth into new dimensions of thought and trust. Faith poses a new life task, the adventure in openness to a multi-dimensional reality.

I felt a warm hand touch mine. “Are you okay?” “If you mean am I injured, then the answer is no. If you mean am I ‘okay’ as in am-I-confident-I’m-still-sane, the answer is still no.” Ren frowned. “We have to find a way to get across the chasm.” “You’re certainly welcome to give it a try.” I waved him off and went back to drinking my water. He moved to the edge and peered across, looking speculatively at the distance. Changing back to a tiger, he trotted a few paces back in the direction we had come from, turned, and ran at full speed toward the hole. “Ren, no!” I screamed. He leapt, clearing the hole easily, and landed lightly on his front paws. Then he trotted a short distance away and did the same thing to come back. He landed at my feet and changed back to human form. “Kells, I have an idea.” “Oh, this I’ve got to hear. I just hope you don’t plan on including me in this scheme of yours. Ah. Let me guess. I know. You want to tie a rope to your tail, leap across, tie it off, and then have me pull my body across the rope, right?” He cocked his head as if considering it, and then shook his head. “No, you don’t have the strength to do something like that. Plus, we have no rope and nothing to tie a rope to.” “Right. So what’s the plan?” He held my hands and explained. “What I’m proposing will be much easier. Do you trust me?” I was going to be sick. “I trust you. It’s just-“ I looked into his concerned blue eyes and sighed. “Okay, what do I have to do?” “You saw that I was able to clear the gap pretty well as a tiger, right? So what I need you to do is to stand right at the edge and wait for me. I’ll run to the end of the tunnel, build up speed, and leap as a tiger. At the same time, I want you to jump up and grab me around my neck. I’ll change to a man in midair so that I can hold onto you, and we’ll fall together to the other side.” I snorted noisily and laughed. “You’re kidding, right?” He ignored my skepticism. “We’ll have to time it precisely, and you’ll have to jump too, in the same direction, because if you don’t, I’ll just hit you full power and drive us both over the edge.” “You’re serious? You seriously want me to do this?” “Yes, I’m serious. Now stand here while I make a few practice runs.” “Can’t we just find another corridor or something?” “There aren’t any. This is the right way.” Reluctantly, I stood near the edge and watched him leap back and forth a few times. Observing the rhythm of his running and jumping, I began to grasp the idea of what he wanted me to do. All too quickly Ren was back in front of me again. “I can’t believe you’ve talked me into doing this. Are you sure?” I asked. “Yes, I’m sure. Are you ready?” “No! Give me a minute to mentally write a last will and testament.” “Kells, it’ll be fine.” “Sure it will. Alright, let me take in my surroundings. I want to make sure I can record every minute of this experience in my journal. Of course, that’s probably a moot point because I’m assuming that I’m going to die in the jump anyway.” Ren put his hand on my cheek, looked in my eyes, and said fiercely, “Kelsey, trust me. I will not let you fall.