Inevitable Death Quotes

It is not seen as insane when a fighter, under an attack that will inevitable lead to his death, chooses to take his own life first. In fact, this act has been encouraged for centuries, and is accepted even now as an honorable reason to do the deed. How is it any different when you are under attack by your own mind?

We are going to die, and that makes us the lucky ones. Most people are never going to die because they are never going to be born. The potential people who could have been here in my place but who will in fact never see the light of day outnumber the sand grains of Arabia. Certainly those unborn ghosts include greater poets than Keats, scientists greater than Newton. We know this because the set of possible people allowed by our DNA so massively exceeds the set of actual people. In the teeth of these stupefying odds it is you and I, in our ordinariness, that are here.We privileged few, who won the lottery of birth against all odds, how dare we whine at our inevitable return to that prior state from which the vast majority have never stirred?

Did it matter then, she asked herself, walking towards Bond Street, did it matter that she must inevitably cease completely? All this must go on without her; did she resent it; or did it not become consoling to believe that death ended absolutely?

Everybody know death is inevitably coming, but it never fails to catch everybody by surprise everytime one is going

It's something about the inevitability. How nothing can keep them apart--not her selfishness, or his evil, or even death, in the end...their love is their only redeeming quality.

The ultimate meaning to which all stories refer has two faces: the continuity of life, the inevitability of death.

We throw our parties; we abandon our families to live alone in Canada; we struggle to write books that do not change the world, despite our gifts and our unstinting efforts, our most extravagant hopes. We live our lives, do whatever we do, and then we sleep. It's as simple and ordinary as that. A few jump out windows, or drown themselves, or take pills; more die by accident; and most of us are slowly devoured by some disease, or, if we're very fortunate, by time itself. There's just this for consolation: an hour here or there when our lives seem, against all odds and expectations, to burst open and give us everything we've ever imagined, though everyone but children (and perhaps even they) know these hours will inevitably be followed by others, far darker and more difficult. Still, we cherish the city, the morning; we hope, more than anything, for more. Heaven only knows why we love it so...

In a rabbit-fear I may hurl myself under the wheels of the car because the lights terrify me, and under the dark blind death of wheels I will be safe. I am very tired, very banal, very confused. I do not know who I am tonight. I wanted to walk until I dropped and not complete the inevitable circle of coming home.

Is there any meaning in my life that the inevitable death awaiting me does not destory?

Just because an apple falls one hundred times out of a hundred does not mean it will fall on the hundred and first.

The disturbing part is that no one teaches us how to deal with death at any point during our medical training, or even during our lifetime for that matter, particularly in a field such as mine where death was an inevitable certainty for some patients.

Imagine that you are creating a fabric of human destiny with the object of making men happy in the end, giving them peace and rest at last. Imagine that you are doing this but that it is essential and inevitable to torture to death only one tiny creature...in order to found that edifice on its unavenged tears. Would you consent to be the architect on those conditions? Tell me. Tell the truth.

Death. The only thing inevitable in life.

As human beings, we're born believing that we are the apex of creation, that we are invincible, that no problem exists that we cannot solve. But we inevitably die with all our beliefs broken.

Four givens are particularly relevant for psycho-therapy: the inevitability of death for each of us and for those we love; the freedom to make our lives as we will; our ultimate aloneness; and, finally, the absence of any obvious meaning or sense to life.

Nothing is permanent. The only thing any of us have in common is the inevitable.

Where there's life, death is inevitable. Dying's easy; it's living that's hard. The harder it gets, the stronger the will to live. And the greater the fear of death, the greater the struggle to keep on living.

Parting is inevitably painful, even for a short time. It's like an amputation, I feel a limb is being torn off, without which I shall be unable to function. And yet, once it is done... life rushes back into the void, richer, more vivid and fuller than before.

Why do anything-- why wash my hair, why read Moby Dick, why fall in love, why sit through six hours of Nicholas Nickleby, why care about American intervention in Central America, why spend time trying to get into the right schools, why dance to the music when all of us are just slouching toward the same inevitable conclusion? The shortness of life, I keep saying, makes everything seem pointless when I think about the longness of death.

I think that, with age, people come to realize that death is inevitable. And we need to learn to face it with serenity, wisdom and resignation. Death often frees us from a lot of senseless sufferings.

If there is an afterlife, I want my soul intact. And then maybe I'll see you there."I smiled, somehow calm now that I was facing something inevitable. I was getting the good-bye I'd always wanted. - Nikki

When we fully understand the brevity of life, its fleeting joys and unavoidable pains; when we accept the facts that all men and women are approaching an inevitable doom: the consciousness of it should make us more kindly and considerate of each other. This feeling should make men and women use their best efforts to help their fellow travelers on the road, to make the path brighter and easier as we journey on. It should bring a closer kinship, a better understanding, and a deeper sympathy for the wayfarers who must live a common life and die a common death.

Apocalypse is a frame of mind." [Nicodemus] said then. "A belief. A surrender to inevitability. It is a despair for the future. It is the death of hope.

I’ve been doing this a long time, and I’ve come to learn that predictions don’t mean much. Too much lies outside the realm of medical knowledge. A lot of what happens next comes down to you and your specific genetics, your attitude. No, there’s nothing we can do to stop the inevitable, but that’s not the point. The point is that you should try to make the most of the time you have left.

There's nothing fundamentally wrong with people. Given a story to enact that puts them in accord with the world, they will live in accord with the world. But given a story to enact that puts them at odds with the world, as yours does, they will live at odds with the world. Given a story to enact in which they are the lords of the world, they will ACT like lords of the world. And, given a story to enact in which the world is a foe to be conquered, they will conquer it like a foe, and one day, inevitably, their foe will lie bleeding to death at their feet, as the world is now.

Death is an inevitability, isn't it? You become more aware of that when you get to my age. I don't worry about it. I'm ready for it. When I go, I want to go doing what I do best. If I died tomorrow, I couldn't complain. It's been good.

But there is nothing in biology yet found that indicates the inevitability of death.

She blew more smoke toward me, a lazy game of cancer catch.

YOU'RE ONLY PUTTING OFF THE INEVITABLE, he said. That's what being alive is all about.

Human stories are practically always about one thing, really, aren't they? Death. The inevitability of death. . . . . . (quoting an obituary) 'There is no such thing as a natural death. Nothing that ever happens to man is natural, since his presence calls the whole world into question. All men must die, but for every man his death is an accident, and even if he knows it he would sense to it an unjustifiable violation.' Well, you may agree with the words or not, but those are the key spring of The Lord Of The Rings

Poverty, sickness, wars, famines old age and death itself were not the inevitable fate of humankind. They were simply the fruits of our ignorance.

Both friend and enemy reside within us. One lives by the rule of compassion, the other by the rule of hard knocks. Though potential influence of either extreme is inevitable, our actions bear witness to the one we embrace.

The frightening assaults of pandemic terror have vastly increased our vulnerability. At the outset, hope and humor were able to alleviate the sabotage of our living together, until bit by bit, the raging roars and the thundering crashes of the death toll called the shots. The ground zero of our mental structure must inevitably make us remold another thinking pattern. ("What do they think behind their dirty aprons?" )

But the path to her death, heartbeat by heartbeat, would be inevitable.

The truth isn't so simple. Death may be inevitable, but love is not. Love, you have to choose.

Death is as sure for that which is born, as birth is for that which is dead. Therefore grieve not for what is inevitable.

Self-awareness is a supreme gift, a treasure as precious as life. This is what makes us human. But it comes with a costly price: the wound of mortality. Our existence is forever shadowed by the knowledge that we will grow, blossom, and, inevitably, diminish and die.

…the trouble with oaths of the form, death before dishonor, is that eventually, given enough time and abrasion, they separate the world into two sorts of people: the dead, and the forsworn.

Jem’s knees gave out, and he sank to the trunk at the foot of his bed, still playing. He played Will breathing the name Cecily, and he played himself watching the glint of his own ring on Tessa’s hand on the train from York, knowing it was all a charade, knowing, too, that he wished that it wasn’t. He played the sorrow in Tessa’s eyes when she had come into the music room after Will had told her she would never have children. Unforgivable, that, what a thing to do, and yet Jem had forgiven him. Love was forgiveness, he had always believed that, and the things that Will did, he did out of some bottomless well of pain. Jem did not know the source of that pain, but he knew it existed and was real, knew it as he knew of the inevitability of his own death, knew it as he knew that he had fallen in love with Tessa Gray and that there was nothing he or anyone else could do about it.

Maybe I'd never see him again... maybe he'd gone for good... swallowed up, body and soul, in the kind of stories you hear about... Ah, it's an awful thing... and being young doesn't help any... when you notice for the first time... the way you lose people as you go along ... the buddies you'll never see again... never again... when you notice that they've disappeared like dreams... that it's all over... finished... that you too will get lost someday... a long way off but inevitably... in the awful torrent of things and people... of the days and shapes... that pass... that never stop...

Death, of course, is not a failure. Death is normal. Death may be the enemy, but it is also the natural order of things.

Adversity is a natural part of being human. It is the height of arrogance to prescribe a moral code or health regime or spiritual practice as an amulet to keep things from falling apart. Things do fall apart. It is in their nature to do so. When we try to protect ourselves from the inevitability of change, we are not listening to the soul. We are listening to our fear of life and death, our lack of faith, our smaller ego's will to prevail. To listen to your soul is to stop fighting with life--to stop fighting when things fall apart; when they don't go our away, when we get sick, when we are betrayed or mistreated or misunderstood. To listen to the soul is to slow down, to feel deeply, to see ourselves clearly, to surrender to discomfort and uncertainty and to wait.

Meditation on inevitable death should be performed daily. Every day when one’s body and mind are at peace, one should meditate upon being ripped apart by arrows, rifles, spears and swords, being carried away by surging waves, being thrown into the midst of a great fire, being struck by lightning, being shaken to death by a great earthquake, falling from thousand-foot cliffs, dying of disease or committing seppuku at the death of one’s master. And every day without fail one should consider himself as dead

when Whitman wrote, “I sing the body electric” I know what he meant I know what he wanted: to be completely alive every moment in spite of the inevitable. we can’t cheat death but we can make it work so hard that when it does take us it will have known a victory just as perfect as ours

The unknown," said Faxe's soft voice in the forest, "the unforetold, the unproven, that is what life is based on. Ignorance is the ground of thought. Unproof is the ground of action. If it were proven that there is no God there would be no religion. No Handdara, no Yomesh, no hearthgods, nothing. But also if it were proven that there is a God, there would be no religion. ... Tell me, Genry, what is known? What is sure, unpredictable, inevitable -- the one certain thing you know concerning your future, and mine?" That we shall die." Yes, There's really only one question that can be answered, Genry, and we already know the answer. ... The only thing that makes life possible is permanent, intolerable uncertainty: not knowing what comes next.

She now knew her death was inevitable, and with that acceptance came liberation. The courage of the condemned.

Our weapons are the ironic mind against the literal: the open mind against the credulous; the courageous pursuit of truth against the fearful and abject forces who would set limits to investigation (and who stupidly claim that we already have all the truth we need). Perhaps above all, we affirm life over the cults of death and human sacrifice and are afraid, not of inevitable death, but rather of a human life that is cramped and distorted by the pathetic need to offer mindless adulation, or the dismal belief that the laws of nature respond to wailings and incantations.

In being with dying, we arrive at a natural crucible of what it means to love and be loved. And we can ask ourselves this: Knowing that death is inevitable, what is most precious today?

It was inevitable, of course, but somehow it didn't seem right to Alex that they would never remember the sound of Carly's laughter, or know how deeply she'd once loved them.

Death is inevitable passion is eternal

Do you believe that every story must have a beginning and an end? In ancient times a story could end only in two ways: having passed all the tests, the hero and the heroine married, or else they died. The ultimate meaning to which all stories refer has two faces: the continuity of life, the inevitability of death.

Death. The only thing inevitable in life. People don't like to talk about death because it makes them sad. They don't want to imagine how life will go on without them, all the people they love will briefly grieve but continue to breathe. They don't want to imagine how life will go on without them, Their children will still grow Get married Get old.. They don't want to imagine how life will continue to go on without them Their material things will be sold Their medical files stamped "closed" Their name becoming a memory to everyone they know. They don't want to imagine how life will go on without them, so instead of accepting it head on, they avoid the subject all together, hoping and praying it will somehow... pass them by. Forget about them, moving on to the next one in line. no, they didn't want to imagine how life would continue to go on.... without them. But death didn't forget. Instead they were met head-on by death, disguised as an 18-wheeler behind a cloud of fog. No. Death didn't forget about them. If only they had been prepared, accepted the inevitable, laid out their plans, understood that it wasn't just their lives at hand. I may have legally been considered an adult at the age of nineteen, but still i felt very much all of just nineteen. Unprepared and overwhelmed to suddenly have the entire life of a seven-year-old in my realm. Death. The only thing inevitable in life. -Will

In America, everyone is entitled to an opinion, and it is certainly useful to have a few when a pollster shows up. But these are opinions of a quite different roder from eighteenth- or nineteenth-century opinions. It is probably more accurate to call them emotions rather than opinions, which would account for the fact that they change from week to week, as the pollsters tell us. What is happening here is that television is altering the meaning of 'being informed' by creating a species of information that might properly be called disinformation. I am using this world almost in the precise sense in which it is used by spies in the CIA or KGB. Disinformation does not mean false information. It means misleading information--misplace, irrelevant, fragmented or superficial information--information that creates the illusion of knowing something but which in fact leads one away from knowing. In saying this, I do not mean to imply that television news deliberately aims to deprive Americans of a coherent, contextual understanding of their world. I mean to say that when news is packaged as entertainment, that is the inevitable result. And in saying that the television news show entertains but does not inform, I am saying something far more serious than that we are being deprived of authentic information. I am saying we are losing our sense of what it means to be well informed. Ignorance is always correctable. But what shall we do if we take ignorance to be knowledge?

The girl in the video is a reminder about how fragile our hold on sanity and health is and how much we are at the utter whim of our Brutus bodies, which will inevitably, on day, turn on us for good. I am a prisoner, as we all are. And with that realization comes an aching sense of vulnerability.

We all recognize grief in moments that should be celebrations; it is the salt in the pudding. Didn't Roman generals hire slaves to march beside them in a triumphant parade and remind them that they too would die? Even your narrator, one morning after what should have been a happy occasion, was found shivering at the end of the bed (spouse: "I really wish you weren't crying right now"). Don't little children, awakened one morning and told, "Now you're five!" - don't they wail at the universe's descent into chaos? The sun slowly dying, the spiral arm spreading, the molecules drifting apart second by second toward our inevitable heat death - shouldn't we all wail to the stars?

This magical thinking, this idea that human and personal progress is somehow inevitable, leads to political passivity. … It has turned whole nations, such as the United States, into self-consuming machines of death.

Easter is a time when God turned the inevitability of death into the invincibility of life.

That Man is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave; that all the labours of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man’s achievement must inevitably be buried beneath the débris of a universe in ruins—all these things, if not quite beyond dispute, are yet so nearly certain, that no philosophy which rejects them can hope to stand. Only within the scaffolding of these truths, only on the firm foundation of unyielding despair, can the soul’s habitation henceforth be safely built.

This book is called "Blue Nights" because at the time I began it I found my mind turning increasingly to illness, to the end of promise, the dwindling of the days,the inevitability of the fading, the dying of the brightness. Blue nights are the opposite of the dying of the brightness, but they are also its warning.

I do not mean to imply that television news deliberately aims to deprive Americans of a coherent, contextual understanding of their world. I mean to say that when news is packaged as entertainment, that is the inevitable result. And in saying that the television news show entertains but does not inform, I am saying something far more serious than that we are being deprived of authentic information. I am saying we are losing our sense of what it means to be well informed.

We live our lives, do whatever we do, and then we sleep. It's as simple and ordinary as that. A few jump out windows, or drown themselves, or take pills; more die by accident; and most of us are slowly devoured by some disease, or, if we're very fortunate, by time itself. There's just this for consolation: an hour here or there when our lives seem, against all odds & expectations, to burst open & give us everything we've ever imagined, though everyone but children (and perhaps even they) know these hours will inevitably be followed by others, far darker and more difficult. Still, we cherish the city, the morning, we hope, more than anything for more. Heaven only knows why we love it so.

If ever I was in a plane that was going down, rather than screaming, crying and railing against the inevitable, I would look out the window, watch my death speeding toward me, and fully appreciate the final experience of my life.

The night before brain surgery, I thought about death. I searched out my larger values, and I asked myself, if I was going to die, did I want to do it fighting and clawing or in peaceful surrender? What sort of character did I hope to show? Was I content with myself and what I had done with my life so far? I decided that I was essentially a good person, although I could have been better--but at the same time I understood that the cancer didn't care. I asked myself what I believed. I had never prayed a lot. I hoped hard, I wished hard, but I didn't pray. I had developed a certain distrust of organized religion growing up, but I felt I had the capacity to be a spiritual person, and to hold some fervent beliefs. Quite simply, I believed I had a responsibility to be a good person, and that meant fair, honest, hardworking, and honorable. If I did that, if I was good to my family, true to my friends, if I gave back to my community or to some cause, if I wasn't a liar, a cheat, or a thief, then I believed that should be enough. At the end of the day, if there was indeed some Body or presence standing there to judge me, I hoped I would be judged on whether I had lived a true life, not on whether I believed in a certain book, or whether I'd been baptized. If there was indeed a God at the end of my days, I hoped he didn't say, 'But you were never a Christian, so you're going the other way from heaven.' If so, I was going to reply, 'You know what? You're right. Fine.' I believed, too, in the doctors and the medicine and the surgeries--I believed in that. I believed in them. A person like Dr. Einhorn [his oncologist], that's someone to believe in, I thought, a person with the mind to develop an experimental treatment 20 years ago that now could save my life. I believed in the hard currency of his intelligence and his research. Beyond that, I had no idea where to draw the line between spiritual belief and science. But I knew this much: I believed in belief, for its own shining sake. To believe in the face of utter hopelessness, every article of evidence to the contrary, to ignore apparent catastrophe--what other choice was there? We do it every day, I realized. We are so much stronger than we imagine, and belief is one of the most valiant and long-lived human characteristics. To believe, when all along we humans know that nothing can cure the briefness of this life, that there is no remedy for our basic mortality, that is a form of bravery. To continue believing in yourself, believing in the doctors, believing in the treatment, believing in whatever I chose to believe in, that was the most important thing, I decided. It had to be. Without belief, we would be left with nothing but an overwhelming doom, every single day. And it will beat you. I didn't fully see, until the cancer, how we fight every day against the creeping negatives of the world, how we struggle daily against the slow lapping of cynicism. Dispiritedness and disappointment, these were the real perils of life, not some sudden illness or cataclysmic millennium doomsday. I knew now why people fear cancer: because it is a slow and inevitable death, it is the very definition of cynicism and loss of spirit. So, I believed.

You can’t avoid the inevitability of death. It comes at you one way or another, and takes us all to the same place in the end. To apologize for it is to apologize for the sun shining or the rain falling. It is what it is.

Death has a body like a model, the clothes of a poet and the smile of your best friend. She wears a top hat for fun, her ankh necklace for power, and carries a big black umbrella for travelling to the 'sunless lands.' I wonder what she smells like? I'm sure it's fresh and clean and her laugh must be rinkly or maybe it's warm and chuckly, but whatever it is, Death laughs a lot. We talk about the 'miracle of birth' but what about the 'miracle of death'? We have the science of death pretty much figured out, but death's magic and inevitability have been feared and ignored for a long time now. What if Death is a person?

Reading is the way mankind delays the inevitable. Reading is the way we shake our fist at the sky. As long as we have these epic, improbable reading projects arrayed before us, we cannot breathe our last: Tell the Angel of Death to come back later; I haven't quite finished Villette.

I want to love somebody because I want to be loved. In a rabbit-fear I may hurl myself under the wheels of the car because the lights terrify me, and under the dark blind death of the wheels I will be safe. I am very tired, very banal, very confused. I do not know who I am tonight. I wanted to walk until I dropped and not complete the inevitable circle of coming home. I have lived in boxes above, below, and down the hall from girls who think hard, feel similarly, and long companionably, and I have not bothered to cultivate them because I did not want to, could not, sacrifice the time. People know who I am, and the harder I try to know who they are, the more I forget their names - I want to be alone, and yet there are times when the liquid eye and the cognizant grin of a small monkey would send me into a crying fit of brotherly love. I work and think alone. I live with people, and act. I love and cherish both. If I knew now what I wanted I would know when I saw it, who he was.

Still, being fragile creatures, humans always try to hide from themselves the certainty that they will die. They do not see that it is death itself that motivates them to do the best things in their lives. They are afraid to step into the dark, afraid of the unknown, and their only way of conquering that fear is to ignore the fact that their days are numbered. They do not see that with an awareness of death, they would be able to be even more daring, to go much further in their daily conquests, because then they would have nothing to lose- for death itself is inevitable.

The unawakened mind tends to make war against the way things are. To follow a path with heart, we must understand the whole process of making war within ourselves and without, how it begins and how it ends. War’s roots are in ignorance. Without understanding we can easily become frightened by life’s fleeting changes, the inevitable losses, disappointments, the insecurity of our aging and death. Misunderstanding leads us to fight against life, running from pain or grasping at security and pleasures that by their nature can never be satisfying.

You think because you face situations not of your making that you exercise no choice? That you are helpless? To the contrary, child. Your whole life has been full of choices. Hiding from a hard truth is a choice. Surrender - even to the inevitable - is a choice. Even in death there is a choice. You may have no control over the time or manner of your death, but you can choose how you face it.

I inhabited a territory of loneliness which resembles the place where the dying spend their time before death, and from where those who do return, living, to the world bring, inevitably, a unique point of view that is a nightmare, a treasure, and a lifelong possession.[It is] equal in its rapture and chilling exposure [to] the neighbourhood of the ancient gods and goddesses.

Always choose to be smart There are two types of people in the world, the seekers of riches and the wise thinkers, those who believe that the important thing is money, and those who know that knowledge is the true treasure. I, for my part, choose the second option, Though I could have everything I want I prefer to be an intelligent person, and never live in a game of vain appearances. Knowledge can take you far far beyond what you imagine, It can open doors and opportunities for you. and make you see the world with different eyes. But in this eagerness to be "wise", There is a task that is a great challenge. It is facing the fear of the unknown, and see the horrors around every corner. It's easy to be brave when you're sure, away from dangers and imminent risks, but when death threatens you close, "wisdom" is not enough to protect you. Because, even if you are smart and cunning, death sometimes comes without mercy, lurking in the darkest shadows, and there is no way to escape. That is why the Greek philosophers, They told us about the moment I died, an idea we should still take, to understand that death is a reality. Wealth can't save you of the inevitable arrival of the end, and just as a hoarder loses his treasures, we also lose what we have gained. So, if we have to choose between two things, that is between being cunning or rich, Always choose the second option because while the money disappears, wisdom helps us face dangers. Do not fear death, my friend, but embrace your intelligence, learn all you can in this life, and maybe you can beat time and death for that simple reason always choose to be smart. Maybe death is inevitable But that doesn't mean you should be afraid because intelligence and knowledge They will help you face any situation and know what to do. No matter what fate has in store, wisdom will always be your best ally, to live a life full of satisfaction, and bravely face any situation. So don't settle for what you have and always look for ways to learn more, because in the end, true wealth It is not in material goods, but in knowledge. Always choose to be smart, Well, that will be the best investment. that will lead you on the right path, and it will make you a better version of yourself.

The weapon is poison,' Kit said. 'I believe that the cause we carry it in is just, but that will not protect you. It is not only death to those whose skin it cuts; it holds a deeper violence within it. If you carry it-just that, carry it and nothing more-the poison will still affect you. In time, you will grow ill from it, and eventually, inevitably, it will kill you.' 'It's a sword, Kit,' Marcus said, lifting the green scabbard from it's place. They're all like that.

For me, the good death includes being prepared to die, with my affairs in order, the good and bad messages delivered that need delivering. The good death means dying while I still have my mind sharp and aware; it also means dying without having to endure large amounts of suffering and pain. The good death means accepting death as inevitable, and not fighting it when the time comes. This is my good death, but as legendary psychotherapist Carl Jung said, "It won't help to hear what I think about death." Your relationship to mortality is your own.

Superman comics are a fable, not of strength, but of disintegration. They appeal to the preadolescent, (sic) mind not because they reiterate grandiose delusions, but because they reiterate a very deep cry for help. Superman's two personalities can be integrated only in one thing: only in death. Only Kryptonite cuts through the disguises of both wimp and hero, and affects the man below the disguises. And what is Kryptonite? Kryptonite is all that remains of his childhood home. It is the remnants of that destroyed childhood home, and the fear of those remnants, which rule Superman's life. The possibility that the shards of that destroyed home might surface prevents him from being intimate- they prevent him from sharing the knowledge that the wimp and the hero are one. The fear of his childhood home prevents him from having pleasure. He fears that to reveal his weakness, and confusion, is, perhaps indirectly, but certainly inevitably, to receive death from the person who received that information. [...] Far from being invulnerable, Superman is the most vulnerable of beings, because his childhood was destroyed. He can never reintegrate himself by returning to that home- it is gone. It is gone and he is living among aliens to whom he cannot even reveal his rightful name.

Adversity, illness, and death are real and inevitable. We chose whether to add to these unavoidable facts of life with the suffering that we create in our own minds and hearts... the chosen suffering. The more we make a different choice, to heal our own suffering, the more we can turn to others and help to address their suffering with the laughter-filled, tear-stained eyes of the heart. And the more we turn away from our self-regard to wipe the tears from the eyes of another, the more- incredibly- we are able to hear, to heal, and to transcend our own suffering. This is the true secret to joy.

And, on a wide view, I could see that it makes little difference whether one dies at the age of thirty or threescore and ten—since, in either case, other men and women will continue living, the world will go on as before. Also, whether I died now or forty years hence, this business of dying had to be got through, inevitably. Still, somehow this line of thought wasn't as consoling as it should have been; the idea of all those years of life in hand was a galling reminder!

Many will argue that there is nothing remotely spiritual in combat. Consider this. Mystical or religious experiences have four common components: constant awareness of one's own inevitable death, total focus on the present moment, the valuing of other people's lives above one's own, and being part of a larger religious community such as the Sangha, ummah, or church. All four of these exist in combat. The big difference is that the mystic sees heaven and the warrior sees hell. Whether combat is the dark side of the same version, or only something equivalent in intensity, I simply don't know. I do know that at the age of fifteen I had a mystical experience that scared the hell out of me and both it and combat put me into a different relationship with ordinary life and eternity. Most of us, including me, would prefer to think of a sacred space as some light-filled wonderous place where we can feel good and find a way to shore up our psyches against death. We don't want to think that something as ugly and brutal as combat could be involved in any way with the spiritual. However, would any practicing Christian say that Calvary Hill was not a sacred space?

There is an old Eastern fable about a traveler who is taken unawares on the steppes by a ferocious wild animal. In order to escape the beast the traveler hides in an empty well, but at the bottom of the well he sees a dragon with its jaws open, ready to devour him. The poor fellow does not dare to climb out because he is afraid of being eaten by the rapacious beast, neither does he dare drop to the bottom of the well for fear of being eaten by the dragon. So he seizes hold of a branch of a bush that is growing in the crevices of the well and clings on to it. His arms grow weak and he knows that he will soon have to resign himself to the death that awaits him on either side. Yet he still clings on, and while he is holding on to the branch he looks around and sees that two mice, one black and one white, are steadily working their way round the bush he is hanging from, gnawing away at it. Sooner or later they will eat through it and the branch will snap, and he will fall into the jaws of the dragon. The traveler sees this and knows that he will inevitably perish. But while he is still hanging there he sees some drops of honey on the leaves of the bush, stretches out his tongue and licks them. In the same way I am clinging to the tree of life, knowing full well that the dragon of death inevitably awaits me, ready to tear me to pieces, and I cannot understand how I have fallen into this torment. And I try licking the honey that once consoled me, but it no longer gives me pleasure. The white mouse and the black mouse – day and night – are gnawing at the branch from which I am hanging. I can see the dragon clearly and the honey no longer tastes sweet. I can see only one thing; the inescapable dragon and the mice, and I cannot tear my eyes away from them. And this is no fable but the truth, the truth that is irrefutable and intelligible to everyone. The delusion of the joys of life that had formerly stifled my fear of the dragon no longer deceived me. No matter how many times I am told: you cannot understand the meaning of life, do not thinking about it but live, I cannot do so because I have already done it for too long. Now I cannot help seeing day and night chasing me and leading me to my death. This is all I can see because it is the only truth. All the rest is a lie. Those two drops of honey, which more than all else had diverted my eyes from the cruel truth, my love for my family and for my writing, which I called art – I no longer found sweet.

That's just stupid, Tory! Quit being so damn stubborn!” “Not a chance! You've got some kind of death wish! We can't even trust our power lately. They're too erratic for a public heist.” Ben thumped the steering wheel in frustration. “Maybe for you.” I glowered at Ben from the backseat. I'd given Hi shotgun, having sensed this argument was inevitable. I didn't want to be close. The urge to slap might become overpowering. “Why don't we all use our friendly words?” Hi suggested. “Let's take five, and everyone can say something we like about each other. I'll start. Shelton, you're super at——” “Shut up, Hi!” Ben and I shouted, the first thing we'd agreed upon all morning.

In the end, dying isn’t the hard part. Everyone always treats death like it’s such a traumatic ordeal. But death is quiet and unless it happens instantaneously, it comes up to you like an old friend and wraps itself around you and just holds you there. It cradles you as you let your fear envelope you and burn through you. But you can only struggle against the inevitable for so long, and once you get over the panic and accept what’s happening to you, it’s actually almost kind of pleasant. No…death isn’t hard. Living, however…now that’s the real ass-kicker.

The battlefield is symbolic of the field of life, where every creature lives on the death of another. A realization of the inevitable guilt of life may so sicken the heart, that like Hamlet, or like Arjuna, one may refuse to go on with it. On the other hand, like most of the rest of us, one may invent a false finally unjustified image of oneself as an exceptional phenomenon in the world--not guilty as others are, but justified in one's inevitable sinning, because one represents the good. Such self-righteousness leads to a misunderstanding, not only of oneself, but of the nature of both Man and the Cosmos. The goal of the myth is to dispel the need for such life-ignorance by affecting a reconciliation of the individual consciousness with the universal will, and this is affected through a realization of the true relationship of the passing phenomena of time to the imperishable life that lives and dies in all.

Life, of course, never gets anyone's entire attention. Death always remains interesting, pulls us, draws us. As sleep is necessary to our physiology, so depression seems necessary to our psychic economy. In some secret way, Thanatos nourishes Eros as well as opposes it. The two principles work in covert concert; though in most of us Eros dominates, in none of us is Thanatos completely subdued. However-and this is the paradox of suicide-to take one's life is to behave in a more active, assertive, "erotic" way than to helplessly watch as one's life is taken away from one by inevitable mortality. Suicide thus engages with both the death-hating and the death-loving parts of us: on some level, perhaps, we may envy the suicide even as we pity him. It has frequently been asked whether the poetry of Plath would have so aroused the attention of the world if Plath had not killed herself. I would agree with those who say no. The death-ridden poems move us and electrify us because of our knowledge of what happened. Alvarez has observed that the late poems read as if they were written posthumously, but they do so only because a death actually took place. "When I am talking about the weather / I know what I am talking about," Kurt Schwitters writes in a Dada poem (which I have quoted in its entirety). When Plath is talking about the death wish, she knows what she is talking about. In 1966, Anne Sexton, who committed suicide eleven years after Plath, wrote a poem entitled "Wanting to Die," in which these startlingly informative lines appear: But suicides have a special language. Like carpenters they want to know which tools. They never ask why build. When, in the opening of "Lady Lazarus," Plath triumphantly exclaims, "I have done it again," and, later in the poem, writes, Dying Is an art, like everything else. I do it exceptionally well. I do it so it feels like hell. I do it so it feels real. I guess you could say I've a call, we can only share her elation. We know we are in the presence of a master builder.

With time to think, the full reality of what had happened hit Thomas like a falling boulder. Ever since Thomas had entered the Maze, Newt had been there for him. Thomas hadn’t realized just how much of a friend he’d become until now. His heart hurt. He tried to remind himself that Newt wasn’t dead. But in some ways this was worse. In most ways. He’d fallen down the slope of insanity, and he was surrounded by bloodthirsty Cranks. And the prospect of never seeing him again was almost unbearable. [...] He pulled the envelope out of his pocket and ripped it open, then took out the slip of paper. The soft lights that ringed the mirror lit up the message in a warm glow. It was two short sentences: Kill me. If you’ve ever been my friend, kill me. Thomas read it over and over, wishing the words would change. To think that his friend had been so scared that he’d had the foresight to write those words made him sick to his stomach. And he remembered how angry Newt had been at Thomas specifically when they’d found him in the bowling alley. He’d just wanted to avoid the inevitable fate of becoming a Crank. And Thomas had failed him. [...] “Newt suddenly twisted around and grabbed Thomas by the hand holding the gun. He yanked it toward himself, forcing it up until the end of the pistol was pressed against his own forehead. “Now make amends! Kill me before I become one of those cannibal monsters! Kill me! I trusted you with the note! No one else. Now do it!” Thomas tried to pull his hand away, but Newt was too strong. “I can’t, Newt, I can’t.” “Make amends! Repent for what you did!” The words tore out of him, his whole body trembling. Then his voice dropped to an urgent, harsh whisper. “Kill me, you shuck coward. Prove you can do the right thing. Put me out of my misery.” The words horrified Thomas. “Newt, maybe we can—” “Shut up! Just shut up! I trusted you! Now do it!” “I can’t.” “Do it!” “I can’t!” How could Newt ask him to do something like this? How could he possibly kill one of his best friends? “Kill me or I’ll kill you. Kill me! Do it!” “Newt …” “Do it before I become one of them!” “I …” “KILL ME!” And then Newt’s eyes cleared, as if he’d gained one last trembling gasp of sanity, and his voice softened. “Please, Tommy. Please.” With his heart falling into a black abyss, Thomas pulled the trigger.

Remember your math: an anecdote is not a trend. Remember your history: the fact that something is bad today doesn't mean it was better in the past. Remember your philosophy: one cannot reason that there's no such thing as reason, or that something is true or good because God said it is. And remember your psychology: much of what we know isn't so, especially when our comrades know it too. Keep some perspective. Not every problem is a Crisis, Plague, Epidemic, or Existential Threat, and not every change is the End of This, the Death of That, or the Dawn of a Post-Something Era. Don't confuse pessimism with profundity: problems are inevitable, but problems are solvable, and diagnosing every setback as a symptom of a sick society is a cheap grab for gravitas. Finally, drop the Nietzsche. His ideas may seem edgy, authentic, baad,while humanism seems sappy, unhip, uncool But what's so funny about peace, love, and understanding?

More than 90 percent of these accidents are caused by very human errors: somebody drinking alcohol and driving, somebody texting a message while driving, somebody falling asleep at the wheel, somebody daydreaming instead of paying attention to the road. The National Highway Traffic Safety Administration estimated in 2012 that 31 percent of fatal crashes in the United States involved alcohol abuse, 30 percent involved speeding, and 21 percent involved distracted drivers.7 Self-driving vehicles will never do any of these things. Though they suffer from their own problems and limitations, and though some accidents are inevitable, replacing all human drivers by computers is expected to reduce deaths and injuries on the road by about 90 percent.8 In other words, switching to autonomous vehicles is likely to save the lives of one million people every year.

I surrendered my identity in your eyes. Now I'm just like everybody else, and it's so funny, the way monogamy is funny, the way someone falling down in the street is funny. I entered a revolving door and emerged as a human being. When you think of me is my face electronically blurred? I remember your collarbone, forming the tiniest satellite dish in the universe, your smile as the place where parallel lines inevitably crossed. Now dinosaurs freeze to death on your shoulder. I remember your eyes: fifty attack dogs on a single leash, how I once held the soft audience of your hand. I've been ignored by prettier women than you, but none who carried the heavy pitchers of silence so far, without spilling a drop.

We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way–to depend on no one–to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man–that it is an unnatural state–will do for a while, but will not carry us on safely to the end …'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false–a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.'" Mustapha Mond shut the book and leaned back in his chair. "One of the numerous things in heaven and earth that these philosophers didn't dream about was this" (he waved his hand), "us, the modern world. 'You can only be independent of God while you've got youth and prosperity; independence won't take you safely to the end.' Well, we've now got youth and prosperity right up to the end. What follows? Evidently, that we can be independent of God. 'The religious sentiment will compensate us for all our losses.' But there aren't any losses for us to compensate; religious sentiment is superfluous. And why should we go hunting for a substitute for youthful desires, when youthful desires never fail? A substitute for distractions, when we go on enjoying all the old fooleries to the very last? What need have we of repose when our minds and bodies continue to delight in activity? of consolation, when we have soma? of something immovable, when there is the social order?

At this stage of the game, I don’t have the time for patience and tolerance. Ten years ago, even five years ago, I would have listened to people ask their questions, explained to them, mollified them. No more. That time is past. Now, as Norman Mailer said in Naked and the Dead, ‘I hate everything which is not in myself.’ If it doesn’t have a direct bearing on what I’m advocating, if it doesn’t augment or stimulate my life and thinking, I don’t want to hear it. It has to add something to my life. There’s no more time for explaining and being ecumenical anymore. No more time. That’s a characteristic I share with the new generation of Satanists, which might best be termed, and has labeled itself in many ways, an ‘Apocalypse culture.’ Not that they believe in the biblical Apocalypse—the ultimate war between good and evil. Quite the contrary. But that there is an urgency, a need to get on with things and stop wailing and if it ends tomorrow, at least we’ll know we’ve lived today. It’s a ‘fiddle while Rome burns’ philosophy. It’s the Satanic philosophy. If the generation born in the 50’s grew up in the shadow of The Bomb and had to assimilate the possibility of imminent self destruction of the entire planet at any time, those born in the 60’s have had to reconcile the inevitability of our own destruction, not through the bomb but through mindless, uncontrolled overpopulation. And somehow resolve in themselves, looking at what history has taught us, that no amount of yelling, protesting, placard waving, marching, wailing—or even more constructive avenues like running for government office or trying to write books to wake people up—is going to do a damn bit of good. The majority of humans have an inborn death wish—they want to destroy themselves and everything beautiful. To finally realize that we’re living in a world after the zenith of creativity, and that we can see so clearly the mechanics of our own destruction, is a terrible realization. Most people can’t face it. They’d rather retreat to the comfort of New Age mysticism. That’s all right. All we want, those few of us who have the strength to realize what’s going on, is the freedom to create and entertain and share with each other, to preserve and cherish what we can while we can, and to build our own little citadels away from the insensitivity of the rest of the world.

Life is like the big wheel at Luna Park. You pay five francs and go into a room with tiers of seats all around, and in the centre the floor is made of a great disc of polished wood that revolves quickly. At first you sit down and watch the others. They are all trying to sit in the wheel, and they keep getting flung off, and that makes them laugh too. It's great fun. You see, the nearer you can get to the hub of the wheel the slower it is moving and the easier it is to stay on. There's generally someone in the centre who stands up and sometimes does a sort of dance. Often he's paid by the management, though, or, at any rate, he's allowed in free. Of course at the very centre there's a point completely at rest, if one could only find it; I'm not very near that point myself. Of course the professional men get in the way. Lots of people just enjoy scrambling on and being whisked off and scrambling on again. How they all shriek and giggle! Then there are others, like Margot, who sit as far out as they can and hold on for dear life and enjoy that. But the whole point about the wheel is that you needn't get on it at all, if you don't want to. People get hold of ideas about life, and that makes them think they've got to join in the game, even if they don't enjoy it. It doesn't suit everyone. People don't see that when they say "life" they mean two different things. They can mean simply existence, with its physiological implications of growth and organic change. They can't escape that - even by death, but because that's inevitable they think the other idea of life is too - the scrambling and excitement and bumps and the effort to get to the middle, and when we do get to the middle, it's just as if we never started. It's so odd. Now you're a person who was clearly meant to stay in the seats and sit still and if you get bored watch the others. Somehow you got on to the wheel, and you got thrown off again at once with a hard bump. It's all right for Margot, who can cling on, and for me, at the centre, but you're static. Instead of this absurd division into sexes they ought to class people as static and dynamic. There's a real distinction there, though I can't tell you how it comes. I think we're probably two quite different species spiritually.

When one individual inflicts bodily injury upon another such injury that death results, we call the deed manslaughter; when the assailant knew in advance that the injury would be fatal, we call his deed murder. But when society places hundreds of proletarians in such a position that they inevitably meet a too early and an unnatural death, one which is quite as much a death by violence as that by the sword or bullet; when it deprives thousands of the necessaries of life, places them under conditions in which they cannot live – forces them, through the strong arm of the law, to remain in such conditions until that death ensues which is the inevitable consequence – knows that these thousands of victims must perish, and yet permits these conditions to remain, its deed is murder just as surely as the deed of the single individual; disguised, malicious murder, murder against which none can defend himself, which does not seem what it is, because no man sees the murderer, because the death of the victim seems a natural one, since the offence is more one of omission than of commission. But murder it remains.

Young Tchitcherine was the one who brought up political narcotics. Opiates of the people. Wimpe smiled back. An old, old smile to chill even the living fire in Earth’s core. "Marxist dialectics? That’s not an opiate, eh?" "It’s the antidote." "No." It can go either way. The dope salesman may know everything that’s ever going to happen to Tchitcherine, and decide it’s no use—or, out of the moment’s velleity, lay it right out for the young fool. "The basic problem," he proposes, "has always been getting other people to die for you. What’s worth enough for a man to give up his life? That’s where religion had the edge, for centuries. Religion was always about death. It was used not as an opiate so much as a technique—it got people to die for one particular set of beliefs about death. Perverse, natürlich, but who are you to judge? It was a good pitch while it worked. But ever since it became impossible to die for death, we have had a secular version—yours. Die to help History grow to its predestined shape. Die knowing your act will bring will bring a good end a bit closer. Revolutionary suicide, fine. But look: if History’s changes are inevitable, why not not die? Vaslav? If it’s going to happen anyway, what does it matter?" "But you haven’t ever had the choice to make, have you." "If I ever did, you can be sure—" "You don’t know. Not till you’re there, Wimpe. You can’t say." "That doesn’t sound very dialectical." "I don’t know what it is." "Then, right up to the point of decision," Wimpe curious but careful, "a man could still be perfectly pure . . ." "He could be anything. I don’t care. But he’s only real at the points of decision. The time between doesn’t matter." "Real to a Marxist." "No. Real to himself." Wimpe looks doubtful. "I've been there. You haven't.

No pain, no gain." You can hear the phrase in the world of physical exercise and conditioning. Muscles that feel no pain are probably getting neither stronger, nor more flexible. It presents an analogy for the exercise of the heart. Those who run the risk of genuine love alone must worry about emotional pain. The more friends; the more good-byes - and the more wakes to attend, the more graves to visit, the more deaths to share. Those who truly live life to the fullest will bear the full cup of suffering. Only those who are willing to pay the price in pain and anguish find life full to the brim. Happy people also suffer; they are no more lucky than the rest. They create their own happiness. That's the rule of thumb. Some thumbs, however, don't seem to rule very well. Slogans and catch-words, for all their conventional wisdom, fail to carry the whole weight of truth; they leave too much room for false inferences. "No pain, no gain" may leave one with nothing but pain - an intolerable amount of it. There is simply no guarantee that pain will bring gain, that hardship will yield happiness, that suffering will make one a better person. It may; but it's not inevitable.

When I want to move, I remember death, how it is ultimate and inevitable, and pure. Then I am free to move properly in life. It's like a man who wants to think, going and standing in front of a window. The space purifys ones' soul. And death is a window to me, with the darkness outside. And when I stand there, looking out, then the world and its active life seems only like a roomful of racket and light behind me, where I am taking part for a time, but not staying for long. It does not contain me and confine me. When I stand peacefully looking out on death, what is true in my soul disengages itself and is free and clear and untrammeled, I know what to do, I am sure, and free, and glad. Then I can turn into the world again"... "When one stands in front of the darkness, and knows that one's own life will pass away there also, into the darkness...then, in the peace that accompanies this knowledge, one can declare simply that the existing world of man is base and wrong, and must go, we know that our lives contain the inception of a new earth.." ..."Remembering death, I know the life of the world as it is now is not living, it is a bad process of dying. And what we must live for is a new world of life. It doesn't matter when we die, so long as we live fulfilling the deepest desire that is in us. And a life which is a denial of the deepest desire is much worse than any death, it is a sheer lie." "If one accepts death and knows that nothing can take us away from that, one has the freedom and strength to live in truth, putting down the lies that pretend they own our living. But one must have the pure knowledge of death behind one, before one has really faith to tackle life and falsity. Being sure in death I am strong in life. And so, in life, and in all the world of man, I have no master, save the deepest desire of my own soul, in which death and life are one.

There is an Eastern fable, told long ago, of a traveller overtaken on a plain by an enraged beast. Escaping from the beast he gets into a dry well, but sees at the bottom of the well a dragon that has opened its jaws to swallow him. And the unfortunate man, not daring to climb out lest he should be destroyed by the enraged beast, and not daring to leap to the bottom of the well lest he should be eaten by the dragon, seizes s twig growing in a crack in the well and clings to it. His hands are growing weaker and he feels he will soon have to resign himself to the destruction that awaits him above or below, but still he clings on. Then he sees that two mice, a black one and a white one, go regularly round and round the stem of the twig to which he is clinging and gnaw at it. And soon the twig itself will snap and he will fall into the dragon's jaws. The traveller sees this and knows that he will inevitably perish; but while still hanging he looks around, sees some drops of honey on the leaves of the twig, reaches them with his tongue and licks them. So I too clung to the twig of life, knowing that the dragon of death was inevitably awaiting me, ready to tear me to pieces; and I could not understand why I had fallen into such torment. I tried to lick the honey which formerly consoled me, but the honey no longer gave me pleasure, and the white and black mice of day and night gnawed at the branch by which I hung. I saw the dragon clearly and the honey no longer tasted sweet. I only saw the unescapable dragon and mice, and I could not tear my gaze from them. and this is not a fable but the real unanswerable truth intelligible to all. The deception of the joys of life which formerly allayed my terror of the dragon now no longer deceived me. No matter how often I may be told, "You cannot understand the meaning of life so do not think about it, but live," I can no longer do it: I have already done it too long. I cannot now help seeing day and night going round and bringing me to death. That is all I see, for that alone is true. All else is false. The two drops of honey which diverted my eyes from the cruel truth longer than the rest: my love of family, and of writing -- art as I called it -- were no longer sweet to me. "Family"... said I to myself. But my family -- wife and children -- are also human. They are placed just as I am: they must either live in a lie or see the terrible truth. Why should they live? Why should I love them, guard them, bring them up, or watch them? That they may come to the despair that I feel, or else be stupid? Loving them, I cannot hide the truth from them: each step in knowledge leads them to the truth. And the truth is death.

They rode for a while in silence, a tiny island in the smoky stream of marching men. Then Lee said slowly, in a strange, soft, slow tone of voice, "Soldiering has one great trap." Longstreet turned to see his face. Lee was riding slowly ahead, without expression. He spoke in that same slow voice. "To be a good soldier you must love the army. But to be a good officer you must be willing to order the death of the thing you love. This is...a very hard thing to do. No other profession requires it. That is one reason why there are so very few good officers. Although there are many good men." Lee rarely lectured. Longstreet sensed a message beyond it. He waited. Lee said, "We don't fear our own deaths, you and I." He smiled slightly, then glanced away. "We protect ourselves out of military necessity, not do not protect yourself enough and must give thought to it. I need you. But the point is, we are afraid to die. We are prepared for our own deaths, and for the deaths of comrades. We learn that at the Point. But I have seen this happen: we are not prepared for as many deaths as we have to face, inevitably as the war goes on. There comes a time..." He paused. He had been gazing straight ahead, away from Longstreet. Now, black-eyed, he turned back, glanced once quickly into Longstreet's eyes, then looked away. "We are never prepared for so many to die. So you understand? No one is. We expect some chosen few. We expect an occasional empty chair, a toast to dear departed comrades. Victory celebrations for most of us, a hallowed death for a few. But the war goes on. And the men die. The price gets ever higher. Some officers...can pay no longer. We are prepared to lose some of us." He paused again. "But never ALL of us. Surely not all of us. But...that is the trap. You can hold nothing back when you attack. You must commit yourself totally. And yet ,if they all die, a man must ask himself, will it have been worth it?

Fate has always been the realm of the gods, though even the gods are subject to it. In ancient Greek mythology, the Three Sisters of Fate spin out a person's destiny within three nights of their birth. Imagine your newborn child in his nursery. It's dark and soft and warm, somewhere between two and four a.m., one of those hours that belong exclusively to the newly born or the dying. The first sister - Clotho - appears next to you. She's a maiden, young and smooth. In her hands she holds a spindle, and on it she spins the thrads of your child's life. Next to her is Lachesis, older and more matronly than her sister. In her hands, she holds the rod used to mesure the thread of life. The length and destiny of your child's life is in her hands. Finally we have Atropos - old, haggardly. Inevitable. In her hands she holds the terrible shears she'll use to cut the thread of your child's life. She determines the time and manner of his or her death. Imagine the awesome and awful sight of these three sisters pressed together, presiding over his crib, dermining his future. In modern times, the sisters have largely disappeared from the collective consiousness, but the idea of Fate hasn't. Why do we still believe? Does itmake tragedy more bearable to believe that we ourselves had no hand in it, that we couldn't have prevented it? It was always ever thus. Things happen for a reason, says Natasha's mother. What she means is Fate has a Reason and, though you may not know it, there's a certain comfort in knowing that there's a Plan.

We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way–to depend on no one–to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man–that it is an unnatural state–will do for a while, but will not carry us on safely to the end …'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false–a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.

What are the things that make adults depressed? The master list is too comprehensive to quantify (plane crashes, unemployment, killer bees, impotence, Stringer Bell's murder, gambling addictions, crib death, the music of Bon Iver, et al.) But whenever people talk about their personal bouts of depression in the abstract, there are two obstructions I hear more than any other. The possibility that one's life is not important, and the mundane predictability of day-to-day existence. Talk to a depressed person (particularly one who's nearing midlife), and one (or both) of these problems will inevitably be described. Since the end of World War II, every generation of American children has been endlessly conditioned to believe that their lives are supposed to be great -- a meaningful life is not just possible, but required. Part of the reason forward-thinking media networks like Twitter succeed is because people want to believe that every immaterial thing they do is pertinent by default; it's interesting because it happened to them, which translates as interesting to all. At the same time, we concede that a compelling life is supposed to be spontaneous and unpredictable-- any artistic depiction of someone who does the same thing every day portrays that character as tragically imprisoned (January Jones on Mad Men, Ron Livingston in Office Space, the lyrics to "Eleanor Rigby," all novels set in affluent suburbs, pretty much every project Sam Mendes has ever conceived, etc.) If you know exactly what's going to happen tomorrow, the voltage of that experience is immediately mitigated. Yet most lives are the same, 95 percent of the time. And most lives aren't extrinsically meaningful, unless you're delusionally self-absorbed or authentically Born Again. So here's where we find the creeping melancholy of modernity: The one thing all people are supposed to inherently deserve- a daily subsistence that's both meaningful and unpredictable-- tends to be an incredibly rare commodity. If it's not already there, we cannot manufacture it.

The problem is that moderates of all faiths are committed to reinterpreting, or ignoring outright, the most dangerous and absurd parts of their scripture—and this commitment is precisely what makes them moderates. But it also requires some degree of intellectual dishonesty, because moderates can’t acknowledge that their moderation comes from outside the faith. The doors leading out of the prison of scriptural literalism simply do not open from the inside. In the twenty-first century, the moderate’s commitment to scientific rationality, human rights, gender equality, and every other modern value—values that, as you say, are potentially universal for human beings—comes from the past thousand years of human progress, much of which was accomplished in spite of religion, not because of it. So when moderates claim to find their modern, ethical commitments within scripture, it looks like an exercise in self-deception. The truth is that most of our modern values are antithetical to the specific teachings of Judaism, Christianity, and Islam. And where we do find these values expressed in our holy books, they are almost never best expressed there. Moderates seem unwilling to grapple with the fact that all scriptures contain an extraordinary amount of stupidity and barbarism that can always be rediscovered and made holy anew by fundamentalists—and there’s no principle of moderation internal to the faith that prevents this. These fundamentalist readings are, almost by definition, more complete and consistent—and, therefore, more honest. The fundamentalist picks up the book and says, “Okay, I’m just going to read every word of this and do my best to understand what God wants from me. I’ll leave my personal biases completely out of it.” Conversely, every moderate seems to believe that his interpretation and selective reading of scripture is more accurate than God’s literal words. Presumably, God could have written these books any way He wanted. And if He wanted them to be understood in the spirit of twenty-first-century secular rationality, He could have left out all those bits about stoning people to death for adultery or witchcraft. It really isn’t hard to write a book that prohibits sexual slavery—you just put in a few lines like “Don’t take sex slaves!” and “When you fight a war and take prisoners, as you inevitably will, don’t rape any of them!” And yet God couldn’t seem to manage it. This is why the approach of a group like the Islamic State holds a certain intellectual appeal (which, admittedly, sounds strange to say) because the most straightforward reading of scripture suggests that Allah advises jihadists to take sex slaves from among the conquered, decapitate their enemies, and so forth.