Inquire Within Quotes

I searched for God among the Christians and on the Cross and therein I found Him not. I went into the ancient temples of idolatry; no trace of Him was there. I entered the mountain cave of Hira and then went as far as Qandhar but God I found not. With set purpose I fared to the summit of Mount Caucasus and found there only 'anqa's habitation. Then I directed my search to the Kaaba, the resort of old and young; God was not there even. Turning to philosophy I inquired about him from ibn Sina but found Him not within his range. I fared then to the scene of the Prophet's experience of a great divine manifestation only a "two bow-lengths' distance from him" but God was not there even in that exalted court. Finally, I looked into my own heart and there I saw Him; He was nowhere else.

Applicants for wisdom do what I have done: inquire within

If the whole universe can be found in our own body and mind, this is where we need to make our inquires. We all have the answers within ourselves, we just have not got in touch with them yet. The potential of finding the truth within requires faith in ourselves.

When I consider the narrow limits within which our active and inquiring faculties are confined; when I see how all our energies are wasted in providing for mere necessities, which again have no further end than to prolong a wretched existence; and then that all our satisfaction concerning certain subjects of investigation ends in nothing better than a passive resignation... when I consider all this... I am silent.

...as my eyes grew accustomed to the light, details of the room within emerged slowly from the mist, strange animals, statues, and gold - everywhere the glint of gold. For the moment - an eternity it must have seemed to the others standing by - I was struck dumb with amazement, and when Lord Carnarvon, unable to stand the suspense any longer, inquired anxiously, 'Can you see anything?' it was all I could do to get out the words, 'Yes, wonderful things.

Hurt feelings or discomfort of any kind cannot be caused by another person. No one outside me can hurt me. That's not a possibility. It's only when I believe a stressful thought that I get hurt. And I'm the one who's hurting me by believing what I think. This is very good news, because it means that I don't have to get someone else to stop hurting me. I'm the one who can stop hurting me. It's within my power. What we are doing with inquiry is meeting our thoughts with some simple understanding, finally. Pain, anger, and frustration will let us know when it's time to inquire. We either believe what we think or we question it: there's no other choice. Questioning our thoughts is the kinder way. Inquiry always leaves us as more loving human beings.

Good and bad lies within and without one other loses its mean and essence.

Inquire within, rather than without, asking: "What part of my Self do I wish to experience now? What aspects of being do I choose to call forth?" For all of life exists as a tool of your own creation, and all of its events merely present themselves as opportunities for you to decide, and be, Who You Are.

That the life of man is but a dream, many a man has surmised heretofore; and I, too, am everywhere pursued by this feeling. When I consider the narrow limits within which our active and inquiring faculties are confined; when I see how all our energies are wasted in providing for mere necessities, which again have no further end than to prolong a wretched existence; and then that all our satisfaction concerning certain subjects of investigation ends in nothing better than a passive resignation, whilst we amuse ourselves painting our prison-walls with bright figures and brilliant landscapes, — when I consider all this, Wilhelm, I am silent. I examine my own being, and find there a world, but a world rather of imagination and dim desires, than of distinctness and living power. Then everything swims before my senses, and I smile and dream while pursuing my way through the world.

If our house be on fire, without inquiring whether it was fired from within or without, we must try to extinguish it.

Now this is the point. You fancy me mad. Madmen know nothing. But you should have seen me. You should have seen how wisely I proceeded –with what caution –with what foresight –with what dissimulation I went to work! I was never kinder to the old man than during the whole week before I killed him. And every night, about midnight, I turned the latch of his door and opened it –oh so gently! And then, when I had made an opening sufficient for my head, I put in a dark lantern, all closed, closed, so that no light shone out, and then I thrust in my head. Oh, you would have laughed to see how cunningly I thrust it in! I moved it slowly –very, very slowly, so that I might not disturb the old man's sleep. It took me an hour to place my whole head within the opening so far that I could see him as he lay upon his bed. Ha! –would a madman have been so wise as this? And then, when my head was well in the room, I undid the lantern cautiously –oh, so cautiously –cautiously (for the hinges creaked) –I undid it just so much that a single thin ray fell upon the vulture eye. And this I did for seven long nights –every night just at midnight –but I found the eye always closed; and so it was impossible to do the work; for it was not the old man who vexed me, but his Evil Eye. And every morning, when the day broke, I went boldly into the chamber, and spoke courageously to him, calling him by name in a hearty tone, and inquiring how he has passed the night. So you see he would have been a very profound old man, indeed, to suspect that every night, just at twelve, I looked in upon him while he slept.

But I opened up each pale eye within me and inquired until I found enough to tell me to rummage some more, and then I tried to close all the eyes again at once, to seal each back—for their own good, for their safety. Each was already crisscrossed with darkness and scars and damage, and awakening them seemed only to damage them worse, so better to keep them asleep.

If there is wrong [ill] on the inside, the outside will appear wrong. Therefore, you should inquire within ‘why am I bothered, when others are not? So there must be wrong within me only.

A positive attitude eventually begets positive experiences. Choose to be happy. Decide you are well or happy instead of unwell or unhappy, and your experience of living will begin to shift. The mind is the one thing in this world we are able to control, so let’s control it!

A man who lives a part, not to others but alone, is exposed to obvious psychological dangers. In itself the practice of deception is not particularly exacting. It is a matter of experience, a professional expertise. It is a facility most of us can acquire. But while a confidence trickster, a play actor or a gambler can return from his performance to the ranks of his admirers, the secret agent enjoys no such relief. For him, deception is first a matter of self defense. He must protect himself not only from without, but from within, and against the most natural of impulses. Though he earn a fortune, his role may forbid him the purchase of a razor. Though he be erudite, it can befall him to mumble nothing but banalities. Though he be an affectionate husband and father, he must within all circumstances without himself from those with whom he should naturally confide. Aware of the overwhelming temptations which assail a man permanently isolated in his deceit, Limas resorted to the course which armed him best. Even when he was alone, he compelled himself to live with the personality he had assumed. It is said that Balzac on his deathbed inquired anxiously after the health and prosperity of characters he had created. Similarly, Limas, without relinquishing the power of invention, identified himself with what he had invented. The qualities he had exhibited to Fiedler: the restless uncertainty, the protective arrogance concealing shame were not approximations, but extensions of qualities he actually possessed. Hence, also, the slight dragging of the feet, the aspect of personal neglect, the indifference to food, and an increasing reliance on alcohol and tobacco. When alone, he remained faithful to these habits. He would even exaggerate them a little, mumbling to himself about the iniquities of his service. Only very rarely, as now, going to bed that evening, did he allow himself the dangerous luxury of admitting the great lie that he lived.

The practice of living in Spirit is like polishing a stone. No matter how rough the stone may have been, with perseverance and gentle care it will eventually shine, revealing the inner beauty and divine essence which was there all along. Within each of us lies a heavenly gem, waiting patiently for us beneath the surface of our conditioning. It is ready to be handled with our loving kindness that it may again shine radiantly and majestically, in harmony with all things in this grand and mysterious world.

Raja yoga with asanas (poses and breathing) is a way of leading the inquirer to direct personal experience of the “beyond that is within.” Its method is willed introversion, one of the classic implements of creative genius in any line of endeavor. Its intent is to drive the psychic energy of the self to its deepest part to activate the last continent of the true self

It has been well demonstrated that you can change your life by changing your attitude toward it. People ask, “How is life treating you?” A better question is, “How are you treating life?

Do you have a name for the baby?” Nurse Melinda inquires. “Roshini,” I answer. “What does it mean?” she asks. “A ray of light,” I say, drawing my baby closer. “Roshini means a ray of light.

What are you about?" said the vehicle as a panel popped open to reveal delicate components. "I am not accustomed to such usage." The little man said nothing, but began to rearrange connections and sever some linkages within the autocab's mechanism. The vehicle lurched and then spiraled down to a meadow bordered by trees. "I will be compelled to summon assist-" said the car, then broke off as Gaskarth made a final adjustment. The autocab dropped the remaining few inches to the grass, and the dwarf twisted the emergency release handle to open the doors. Filidor followed him out of the autocab. "Who am I?" inquired the car. "Have I a function?" "Perhaps you are a type of bird," said Gaskarth. "If so, it is your function to fly." The autocab digested this information briefly, then lifted slightly. "Experimentation tends to support the hypothesis," it said, and flew in widening circles out of their ken.

He used to say that it was no wonder if from the human soul, by some higher instinct that does not know what goes on within itself, some utterance emerges not by art but by ‘chance’ which is in sympathy with the affairs or actions of the inquirer.7

No, you don't understand, naturally' said the second swallow. 'First, we feel it stirring within us, a sweet unrest; then back come the recollections one by one, like homing pigeons. They flutter through our dreams at night, they fly with us in our wheelings and circlings by day. We hunger to inquire of each other, to compare notes and assure ourselves that it was all really true, as one by one the scents and sounds and names of long-forgotten places come gradually back and beckon to us...'I tried stopping on one year,' said the third swallow. 'I had grown so fond of the place that when the time came I hung back and let the others go on without me. For a few weeks it was all well enough, but afterwards, O the weary length of the nights! The shivering, sunless days! The air so clammy and chill, and not an insect in an acre of it! No, it was no good; my courage broke down, and one cold, stormy night I took wing, flying well inland on account of the strong easterly gales. It was snowing hard as I beat through the passes of the great mountains, and I had a stiff fight to win through; but never shall I forget the blissful feeling of the hot sun again on my back as I sped down to the lakes that lay so blue and placid below me, and the taste of my first fat insect. The past was like a bad dream; the future was all happy holiday

In recent years, as personal memories have faded, another perspective is beginning to make a tentative appearance in China. This view acknowledges the colossal wrongs committed during the Cultural Revolution, but it begins to inquire whether perhaps Mao raised an important question, even if his answer to it proved disastrous. The problem Mao is said to have identified is the relationship of the modern state—especially the Communist state—to the people it governs. In largely agricultural—and even incipient industrial—societies, governance concerns issues within the capacity of the general public to understand. Of course, in aristocratic societies, the relevant public is limited. But whatever the formal legitimacy, some tacit consensus by those who are to carry out directives is needed—unless governance is to be entirely by imposition, which is usually unsustainable over a historic period.

Love is what you are already. Love doesn’t seek anything. It’s already complete. It doesn’t want, doesn’t need, has no shoulds. It already has everything it wants, it already is everything it wants, just the way it wants it. So when I hear people say that they love someone and want to be loved in return, I know they’re not talking about love. They’re talking about something else. Sometimes you may seem to trade love for the stressful thought appearing in the moment. It’s a little trip out into illusion. Seeking love is how you lose the awareness of love. But you can only lose the awareness of it, not the state. That’s not an option, because love is what we all are. That’s immovable. When you investigate your stressful thinking and your mind becomes clear, love pours into your life, and there’s nothing you can do about it. Love joins everything, without condition. It doesn’t avoid the nightmare; it looks forward to it and then inquires. There is no way to join except to get free of your belief that you want something from your partner. That’s true joining. It’s like “Bingo! You just won the lottery!” If I want something from my partner, I simply ask. If he says no and I have a problem with that, I need to take a look at my thinking. Because I already have everything. We all do. That’s how I can sit here so comfortably: I don’t want anything from you that you don’t want to give. I don’t even want your freedom if you don’t. I don’t even want your peace. The truth that you experience is how I’m able to join with you. That’s how you touch me, and you touch me so intimately that it brings tears to my eyes. I’ve joined you, and you don’t have a choice. And I do this over and over and over, endlessly, effortlessly. It’s called making love. Love wouldn’t deny a breath. It wouldn’t deny a grain of sand or a speck of dust. It is totally in love with itself, and it delights in acknowledging itself through its own presence, in every way, without limit. It embraces it all, everything from the murderer and the rapist to the saint to the dog and cat. Love is so vast within itself that it will burn you up. It’s so vast that there’s nothing you can do with it. All you can do is be it.

Those whom [the Lord] teaches, are always increasing in knowledge, both of themselves and of him. The heart is deep, and, like Ezekiel's vision, presents so many chambers of imagery, one within another, that it requires time to get a considerable acquaintance with it, and we shall never know it thoroughly. It is now more than twenty-eight years since the Lord began to open mine to my own view; and from that time to this, almost every day has discovered to me something which until then was unobserved; and the farther I go, the more I seem convinced that I have entered but a little way. A person who travels in some parts of Derbyshire may easily be satisfied that the country is cavernous; but how large, how deep, how numerous the caverns may be, which are hidden from us by the surface of the ground, and what is contained in them—are questions which our most discerning inquirers cannot fully answer… And if our own hearts are beyond our comprehension, how much more incomprehensible is the heart of Jesus! If sin abounds in us—grace and love superabound in him! His ways and thoughts are higher than ours, as the heavens are higher than the earth; his love has a height, and depth, and length, and breadth, which passes all knowledge! The riches of his grace are unsearchable riches! Eph. 3:8, Eph. 3:18, Eph. 3:19. All that we have received or can receive from him, or know of him in this life, compared with what he is in himself, or what he has for us—is but as the drop of a bucket—compared with the ocean; or a single ray of light—compared with the sun. The waters of the sanctuary flow to us at first almost ankle deep—so graciously does the Lord condescend to our weakness; but they rise as we advance, and constrain us to cry out, with the Apostle, O the depth! We find before us, as Dr. Watts beautifully expresses it, A sea of love and grace unknown, Without a bottom or a shore!

Tips and Pointers for Building a Spiritual Life from Scratch Pray Meditate Be aware / Stay awake Bow Practice yoga Feel Chant and sing Breathe and smile Relax / Enjoy / Laugh / Play Create / Envision Let go / Forgive / Accept Walk / Exercise / Move Work / Serve / Contribute Listen / Learn / Inquire Consider / Reflect Cultivate oneself / Enhance competencies Cultivate contentment Cultivate flexibility Cultivate friendship and collaboration Open up / Expand / Include Lighten up Dream Celebrate and appreciate Give thanks Evolve Love Share / Give / Receive Walk softly / Live gently Expand / Radiate / Dissolve Simplify Surrender / Trust Be born anew

On dreams (page 114) I. To what faculty of the soul does dreaming belong? Next it is necessary to inquire about dreams. First, to what faculty of the soul do they appear, and does this affection belong to the faculty of thought or to the faculty of sense-perception? For these are the only faculties within us by which we are aware of anything.

But who are they? (opium-eaters) Reader, I am sorry to say, a very numerous class indeed. Of this I became convinced some years ago, by computing, at that time, the number of those in one small class of English society (the class of men distinguished for talents, or of eminent station), who were known to me, directly or indirectly, as opium-eaters; such for instance, as the eloquent and benevolent ___, the late dean of ___; Lord ___; Mr ___, the philosopher; a late under-secretary of state … Now, if one class, comparatively so limited, could furnish so many scores of cases (and that within the knowledge of one single inquirer), it was a natural inference, that the entire population of England would furnish a proportionable number.

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

Though he was inquiring into himself as closely as he could, he never even told himself that he had been dishonest. Fraud and dishonesty had been the very principle of his life, and had so become a part of his blood and bones that even in this extremity of his misery he made no question within himself as to his right judgment in regard to them. Not to cheat, not to be a scoundrel, not to live more luxuriously than others by cheating more brilliantly, was a condition of things to which his mind had never turned itself. In

Everything within the cage rotates slowly, the silver stars sparkling as they catch the light. Once the slow, steady tick begins, Celia removes her hand. Friedrick does not inquire as to how she managed it. Instead, he takes her to dinner. They do speak of the circus, but spend most of the meal discussing books and art, wine and favorite cities. The pauses in the conversation are not awkward, though they struggle to find the same rhythm in speaking that was already present in their written exchanges, often switching from one language to another.

Nor could I fail to recall my friendship with Howard K. Beale, professor of American History at the University of North Carolina. There he was, one day in 1940, standing just outside my room in the men’s dormitory at St. Augustine’s, in his chesterfield topcoat, white silk scarf, and bowler hat, with his calling card in hand, perhaps looking for a silver tray in which to drop it. Paul Buck, whom he knew at Harvard, had told him to look me up. He wanted to invite me to his home in Chapel Hill to have lunch or dinner and to meet his family. From that point on we saw each other regularly. After I moved to Durham, he invited me each year to give a lecture on “The Negro in American Social Thought” in one of his classes. One day when I was en route to Beale’s class, I encountered one of his colleagues, who greeted me and inquired where I was going. I returned the greeting and told him that I was going to Howard Beale’s class to give a lecture. After I began the lecture I noticed that Howard was called out of the class. He returned shortly, and I did not give it another thought. Some years later, after we both had left North Carolina, Howard told me that he had been called out to answer a long-distance phone call from a trustee of the university who had heard that a Negro was lecturing in his class. The trustee ordered Beale to remove me immediately. In recounting this story, Beale told me that he had said that he was not in the habit of letting trustees plan his courses, and he promptly hung up. Within a few years Howard accepted a professorship at the University of Wisconsin. A favorite comment from Chapel Hill was that upon his departure from North Carolina, blood pressures went down all over the state.

He did not smile at his employees, he did not take them out for drinks, he never inquired about their families, their love lives or their church attendance. He responded only to the essence of a man: to his creative capacity. In this office one had to be competent. There were no alternatives, no mitigating considerations. But if a man worked well, he needed nothing else to win his employer’s benevolence: it was granted, not as a gift, but as a debt. It was granted, not as affection, but as recognition. It bred an immense feeling of self-respect within every man in that office.

Woe! Woe! Woe! "Woe be unto the pastors that destroy and scatter the sheep of His pasture! "Woe to him that buildeth a town with blood and by iniquity! "Woe unto you that are rich! For ye have received your consolation! "Woe to the pastors who are brutish and have not sought the Lord! "Woe to the Inquisitors, for Jesus will inquire unto them! "Blessed are the faggots, for their voices will be an angel's choir. "Blessed is my sister, Lila, for heaven is within her. "Blessed are the rabble, for they shall know God. "But woe upon you, for the evil of your own doings shall be visited upon you. "Let my sister go!

John Isidore said, “I found a spider.” The three androids glanced up, momentarily moving their attention from the TV screen to him. “Let’s see it,” Pris said. She held out her hand. Roy Baty said, “Don’t talk while Buster is on.” “I’ve never seen a spider,” Pris said. She cupped the medicine bottle in her palms, surveying the creature within. “All those legs. Why’s it need so many legs, J. R.?” “That’s the way spiders are,” Isidore said, his heart pounding; he had difficulty breathing. “Eight legs.” Rising to her feet, Pris said, “You know what I think, J. R.? I think it doesn’t need all those legs.” “Eight?” Irmgard Baty said. “Why couldn’t it get by on four? Cut four off and see.” Impulsively opening her purse, she produced a pair of clean, sharp cuticle scissors, which she passed to Pris. A weird terror struck at J. R. Isidore. Carrying the medicine bottle into the kitchen, Pris seated herself at J. R. Isidore’s breakfast table. She removed the lid from the bottle and dumped the spider out. “It probably won’t be able to run as fast,” she said, “but there’s nothing for it to catch around here anyhow. It’ll die anyway.” She reached for the scissors. “Please,” Isidore said. Pris glanced up inquiringly. “Is it worth something?” “Don’t mutilate it,” he said wheezingly. Imploringly. With the scissors, Pris snipped off one of the spider’s legs. In the living room Buster Friendly on the TV screen said, “Take a look at this enlargement of a section of background. This is the sky you usually see. Wait, I’ll have Earl Parameter, head of my research staff, explain their virtually world-shaking discovery to you.” Pris clipped off another leg, restraining the spider with the edge of her hand. She was smiling. “Blowups of the video pictures,” a new voice from the TV said, “when subjected to rigorous laboratory scrutiny, reveal that the gray backdrop of sky and daytime moon against which Mercer moves is not only not Terran—it is artificial.” “You’re missing it!” Irmgard called anxiously to Pris; she rushed to the kitchen door, saw what Pris had begun doing. “Oh, do that afterward,” she said coaxingly. “This is so important, what they’re saying; it proves that everything we believed—” “Be quiet,” Roy Baty said. “—is true,” Irmgard finished. The TV set continued, “The ‘moon’ is painted; in the enlargements, one of which you see now on your screen, brush strokes show. And there is even some evidence that the scraggly weeds and dismal, sterile soil—perhaps even the stones hurled at Mercer by unseen alleged parties—are equally faked. It is quite possible in fact that the ‘stones’ are made of soft plastic, causing no authentic wounds.” “In other words,” Buster Friendly broke in, “Wilbur Mercer is not suffering at all.” The research chief said, “We at last managed, Mr. Friendly, to track down a former Hollywood special-effects man, a Mr. Wade Cortot, who flatly states, from his years of experience, that the figure of ‘Mercer’ could well be merely some bit player marching across a sound stage. Cortot has gone so far as to declare that he recognizes the stage as one used by a now out-of-business minor moviemaker with whom Cortot had various dealings several decades ago.” “So according to Cortot,” Buster Friendly said, “there can be virtually no doubt.” Pris had now cut three legs from the spider, which crept about miserably on the kitchen table, seeking a way out, a path to freedom. It found none.

We were, as I have said, returning from a dip, and half-way up the High Street a cat darted out from one of the houses in front of us, and began to trot across the road. Montmorency gave a cry of joy – the cry of a stern warrior who sees his enemy given over to his hands – the sort of cry Cromwell might have uttered when the Scots came down the hill – and flew after his prey. His victim was a large black Tom. I never saw a larger cat, nor a more disreputable-looking cat. It had lost half its tail, one of its ears, and a fairly appreciable proportion of its nose. It was a long, sinewy- looking animal. It had a calm, contented air about it. Montmorency went for that poor cat at the rate of twenty miles an hour; but the cat did not hurry up – did not seem to have grasped the idea that its life was in danger. It trotted quietly on until its would-be assassin was within a yard of it, and then it turned round and sat down in the middle of the road, and looked at Montmorency with a gentle, inquiring expression, that said: “Yes! You want me?” Montmorency does not lack pluck; but there was something about the look of that cat that might have chilled the heart of the boldest dog. He stopped abruptly, and looked back at Tom. Neither spoke; but the conversation that one could imagine was clearly as follows:- THE CAT: “Can I do anything for you?” MONTMORENCY: “No – no, thanks.” THE CAT: “Don’t you mind speaking, if you really want anything, you know.” MONTMORENCY (BACKING DOWN THE HIGH STREET): “Oh, no – not at all – certainly – don’t you trouble. I – I am afraid I’ve made a mistake. I thought I knew you. Sorry I disturbed you.” THE CAT: “Not at all – quite a pleasure. Sure you don’t want anything, now?” MONTMORENCY (STILL BACKING): “Not at all, thanks – not at all – very kind of you. Good morning.” THE CAT: “Good-morning.” Then the cat rose, and continued his trot; and Montmorency, fitting what he calls his tail carefully into its groove, came back to us, and took up an unimportant position in the rear. To this day, if you say the word “Cats!” to Montmorency, he will visibly shrink and look up piteously at you, as if to say: “Please don’t.

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So often have I studied the views of Florence, that I was familiar with the city before I ever set foot within its walls; I found that I could thread my way through the streets without a guide. Turning to the left I passed before a bookseller's shop, where I bought a couple of descriptive surveys of the city (guide). Twice only was I forced to inquire my way of passers by, who answered me with politeness which was wholly French and with a most singular accent; and at last I found myself before the facade of Santa Croce. Within, upon the right of the doorway, rises the tomb of Michelangelo; lo! There stands Canova's effigy of Alfieri; I needed no cicerone to recognise the features of the great Italian writer. Further still, I discovered the tomb of Machiavelli; while facing Michelangelo lies Galileo. What a race of men! And to these already named, Tuscany might further add Dante, Boccaccio and Petrarch. What a fantastic gathering! The tide of emotion which overwhelmed me flowed so deep that it scarce was to be distinguished from religious awe. The mystic dimness which filled the church, its plain, timbered roof, its unfinished facade – all these things spoke volumes to my soul. Ah! Could I but forget...! A Friar moved silently towards me; and I, in the place of that sense of revulsion all but bordering on physical horror which usually possesses me in such circumstances, discovered in my heart a feeling which was almost friendship. Was not he likewise a Friar, Fra Bartolomeo di San Marco, that great painter who invented the art of chiaroscuro, and showed it to Raphael, and was the forefather of Correggio? I spoke to my tonsured acquaintance, and found in him an exquisite degree of politeness. Indeed, he was delighted to meet a Frenchman. I begged him to unlock for me the chapel in the north-east corner of the church, where are preserved the frescoes of Volterrano. He introduced me to the place, then left me to my own devices. There, seated upon the step of a folds tool, with my head thrown back to rest upon the desk, so that I might let my gaze dwell on the ceiling, I underwent, through the medium of Volterrano's Sybills, the profoundest experience of ecstasy that, as far as I am aware, I ever encountered through the painter's art. My soul, affected by the very notion of being in Florence, and by proximity of those great men whose tombs I had just beheld, was already in a state of trance. Absorbed in the contemplation of sublime beauty, I could perceive its very essence close at hand; I could, as it were, feel the stuff of it beneath my fingertips. I had attained to that supreme degree of sensibility where the divine intimations of art merge with the impassioned sensuality of emotion. As I emerged from the porch of Santa Croce, I was seized with a fierce palpitations of the heart (that same symptom which, in Berlin, is referred to as an attack of nerves); the well-spring of life was dried up within me, and I walked in constant fear of falling to the ground. I sat down on one of the benches which line the piazza di Santa Croce; in my wallet, I discovered the following lines by Ugo Foscolo, which I re-read now with a great surge of pleasure; I could find no fault with such poetry; I desperately needed to hear the voice of a friend who shared my own emotion (…)

If the artistic emotion presented by any episode of the Comedy is dependent upon the whole, we may proceed to inquire what the whole scheme is. The usefulness of allegory and astronomy is obvious. A mechanical framework, in a poem of so vast an ambit, was a necessity. As the centre of gravity of emotions is more remote from a single human action, or a system of purely human actions, than in drama or epic, so the framework has to be more artificial and apparently more mechanical. It is not essential that the allegory or the almost unintelligible astronomy should be understood—only that its presence should be justified. The emotional structure within this scaffold is what must be understood—the structure made possible by the scaffold. This structure is an ordered scale of human emotions. Not, necessarily, all human emotions; and in any case all the emotions are limited, and also extended in significance by their place in the scheme.

The contemplative life must be the foundation of all the church's missions or task forces, as well as the foundation of our individual vocations. We are twentieth-and twenty-first century people; nonetheless, we have hints that we can receive directions as clear as those given Ananias, who answered as Isaiah had answered centuries before him: 'Here I am, Lord' and the Lord said to him, 'Rise and go to the street called Straight, and inquire in the house of Judas for a man of Tarsus named Saul; for behold, he is praying...' (Acts 9:10-11, RSV) When a community has listened to instructions like these and move din obedience to them, then any arguments as to whether or not the church should be where it is are groundless. The only sensible inquiry is whether the church heard its directions correctly. We carry the treasure in earthenware vessels. The Word we say we heard is always subject to questioning, always to e tested within the fellowship and confirmed or denied by those among us who have the gift of distinguishing true spirits from false. When we become serious about prayer, we learn how important this gift is, for the contemplative person will be addressed, will be given dreams and will see visions.

The idea of thermal time reverses this observation. That is to say, instead of inquiring how time produces dissipation in heat, it asks how heat produces time. Thanks to Boltzmann, we know that the notion of heat comes from the fact that we interact with averages. The idea of thermal time is that the notion of time, as well, comes from the fact that we interact only with averages of many variables.* As long as we have a complete description of a system, all the variables of the system are on the same footing; none of them act as a time variable. That is to say, none is correlated to irreversible phenomena. But as soon as we describe the system by means of averages of many variables, we have a preferred variable that functions like common time. A time along which heat dissipates. The time of our everyday experience. Hence time is not a fundamental constituent of the world, but it appears because the world is immense, and we are small systems within the world, interacting only with macroscopic variables that average among innumerable small, microscopic variables. We, in our everyday lives, never see a single elementary particle, or a single quantum of space. We see stones, mountains, the faces of our friends—and each of these things we see is formed by myriads of elementary components. We are always correlated with averages. Averages behave like averages: they disperse heat and, intrinsically, generate time.

In dealing with judgments of value we refer to facts, that is, to the way in which people really choose ultimate ends. While the value judgments of many people are identical, while it is permissible to speak of certain almost universally accepted valuations, it would be manifestly contrary to fact to deny that there is diversity in passing judgments of value. From time immemorial an immense majority of men have agreed in preferring the effects produced by peaceful cooperation—at least among a limited number of people—to the effects of a hypothetical isolation of each individual and a hypothetical war of all against all. To the state of nature they have preferred the state of civilization, for they sought the closest possible attainment of certain ends—the preservation of life and health—which, as they rightly thought, require social cooperation. But it is a fact that there have been and are also men who have rejected these values and consequently preferred the solitary life of an anchorite to life within society. It is thus obvious that any scientific treatment of the problems of value judgments must take into full account the fact that these judgments are subjective and changing. Science seeks to know what is, and to formulate existential propositions describing the universe as it is. With regard to judgments of value it cannot assert more than that they are uttered by some people, and inquire what the effects of action guided by them must be. Any step beyond these limits is tantamount to substituting a personal judgment of value for knowledge of reality. Science and our organized body of knowledge teach only what is, not what ought to be. This distinction between a field of science dealing exclusively with existential propositions and a field of judgments of value has been rejected by the doctrines that maintain there are eternal absolute values which it is just as much the task of scientific or philosophical inquiry to discover as to discover the laws of physics. The supporters of these doctrines contend that there is an absolute hierarchy of values. They tried to define the supreme good. They said it is permissible and necessary to distinguish in the same way between true and false, correct and incorrect judgments of value as between true and false, correct and incorrect existential propositions. 1 Science is not restricted to the description of what is. There is, in their opinion, another fully legitimate branch of science, the normative science of ethics, whose task it is to show the true absolute values and to set up norms for the correct conduct of men. The plight of our age, according to the supporters of this philosophy, is that people no longer acknowledge these eternal values and do not let their actions be guided by them. Conditions were much better in the past, when the peoples of Western civilization were unanimous in endorsing the values of Christian ethics.

Hymn to Mercury : Continued 71. Sudden he changed his plan, and with strange skill Subdued the strong Latonian, by the might Of winning music, to his mightier will; His left hand held the lyre, and in his right The plectrum struck the chords—unconquerable Up from beneath his hand in circling flight The gathering music rose—and sweet as Love The penetrating notes did live and move 72. Within the heart of great Apollo—he Listened with all his soul, and laughed for pleasure. Close to his side stood harping fearlessly The unabashed boy; and to the measure Of the sweet lyre, there followed loud and free His joyous voice; for he unlocked the treasure Of his deep song, illustrating the birth Of the bright Gods, and the dark desert Earth: 73. And how to the Immortals every one A portion was assigned of all that is; But chief Mnemosyne did Maia's son Clothe in the light of his loud melodies;— And, as each God was born or had begun, He in their order due and fit degrees Sung of his birth and being—and did move Apollo to unutterable love. 74. These words were winged with his swift delight: 'You heifer-stealing schemer, well do you Deserve that fifty oxen should requite Such minstrelsies as I have heard even now. Comrade of feasts, little contriving wight, One of your secrets I would gladly know, Whether the glorious power you now show forth Was folded up within you at your birth, 75. 'Or whether mortal taught or God inspired The power of unpremeditated song? Many divinest sounds have I admired, The Olympian Gods and mortal men among; But such a strain of wondrous, strange, untired, And soul-awakening music, sweet and strong, Yet did I never hear except from thee, Offspring of May, impostor Mercury! 76. 'What Muse, what skill, what unimagined use, What exercise of subtlest art, has given Thy songs such power?—for those who hear may choose From three, the choicest of the gifts of Heaven, Delight, and love, and sleep,—sweet sleep, whose dews Are sweeter than the balmy tears of even:— And I, who speak this praise, am that Apollo Whom the Olympian Muses ever follow: 77. 'And their delight is dance, and the blithe noise Of song and overflowing poesy; And sweet, even as desire, the liquid voice Of pipes, that fills the clear air thrillingly; But never did my inmost soul rejoice In this dear work of youthful revelry As now. I wonder at thee, son of Jove; Thy harpings and thy song are soft as love. 78. 'Now since thou hast, although so very small, Science of arts so glorious, thus I swear,— And let this cornel javelin, keen and tall, Witness between us what I promise here,— That I will lead thee to the Olympian Hall, Honoured and mighty, with thy mother dear, And many glorious gifts in joy will give thee, And even at the end will ne'er deceive thee.' 79. To whom thus Mercury with prudent speech:— 'Wisely hast thou inquired of my skill: I envy thee no thing I know to teach Even this day:—for both in word and will I would be gentle with thee; thou canst reach All things in thy wise spirit, and thy sill Is highest in Heaven among the sons of Jove, Who loves thee in the fulness of his love. 80. 'The Counsellor Supreme has given to thee Divinest gifts, out of the amplitude Of his profuse exhaustless treasury; By thee, 'tis said, the depths are understood Of his far voice; by thee the mystery Of all oracular fates,—and the dread mood Of the diviner is breathed up; even I— A child—perceive thy might and majesty.

That the life of Man is but a dream has been sensed by many a one, and I too am never free of the feeling. When I consider the restrictions that are placed on the active, inquiring energies of Man; when I see that all our efforts have no other result than to satisfy needs which in turn serve no purpose but to prolong our wretched existence, and then see that all our reassurance concerning the particular questions we probe is no more than dreamy resignation, since all we are doing is to paint our prison walls with colourful figures and bright views – all of this, Wilhelm, leaves me silent. I withdraw into myself, and discover a world, albeit a notional world of dark desire rather than one of actuality and vital strength. And everything swims before my senses, and I go my way in the world wearing the smile of the dreamer. All our learned teachers and educators are agreed that children do not know why they want what they want; but no one is willing to believe that adults too, like children, wander about this earth in a daze and, like children, do not know where they come from or where they are going, act as rarely as they do according to genuine motives, and are as thoroughly governed as they are by biscuits and cake and the rod. And yet it seems palpably clear to me. I gladly confess, since I know the reply you would want to make, that they are the happiest who, like children, live for the present moment, drag their dolls around and dress and undress them, and watchfully steal by the drawer where Mama has locked away the cake, and, when at last they get their hands on what they want, devour it with their cheeks crammed full and cry, ‘More!’ – They are happy creatures. And those others, who give pompous titles to their beggarly pursuits and even to their passions, and chalk them up as vast enterprises for the good and well-being of mankind, they too are happy. – It is all very well for those who can be like that! But he who humbly perceives where it is all leading, who sees how prettily the happy man makes an Eden of his garden, and how even the unhappy man goes willingly on his weary way, panting beneath his burden, and that all are equally interested in seeing the light of the sun for one minute more – he indeed will be silent, and will create a world from within for himself, and be happy because he is a man. And then, confined as he may be, he none the less still preserves in his heart the sweet sensation of freedom, and the knowledge he can quit this prison whenever he wishes.

Any memories of other women were banished permanently from his mind... there was only Evie, her red hair streaming and curling over his stomach and thighs, her playful fingers and frolicsome mouth causing him an agony of pleasure like nothing he had ever felt before. When he could no longer hold back his groans, she climbed over him carefully, straddling him, crawling up his body slowly like a sun-warmed lioness. He had one glimpse of her flushed face before she sought his mouth with teasing, sucking kisses. The rosy tips of her breasts dragged through the hair on his chest... she rubbed herself against him, purring with satisfaction at the hard warmth of the male body beneath her. His breath snagged in his throat as he felt her hand slip between their hips. He was so aroused that she had to gently pull his sex away from his stomach before she could fit it between her thighs. The crisp red curls of her mound tickled his exquisitely sensitive skin as she guided him between the hot folds of her body. "No," Sebastian managed, recalling the bet. "Not now. Evie, no---" "Oh, stop protesting. I didn't make nearly this much of a fuss after our wedding, and I was a virgin." "But I don't want---oh God. Holy Mother of God---" She had pushed the head of his sex into her entrance, the sweet flesh so snug and soft that it took his breath away. Evie writhed a little, her hand still grasping the length of his organ as she tried to guide him deeper. Seeing the difficulty she was having in accommodating him caused him to swell even harder, his entire body flushed with prickling excitement. And then came the slow, miraculous slide, hardness within softness. Sebastian's head fell back to the pillow, his eyes drowsy with intense desire as he stared up into her face. Evie made a little satisfied hum in her throat, her eyes tightly closed as she concentrated on taking him deeper. She moved carefully, too inexperienced to find or sustain a rhythm. Sebastian had always been relatively quiet in his passion, but as her lush body lifted and settled, deepening his penetration, and his cock was gripped and stroked by her wet depths, he heard himself muttering endearments, pleas, sex words, love words. Somehow he coaxed her to lean farther over him, resting more of her body against his, adjusting the angle between them. Evie resisted briefly, fearing she would hurt him, but he took her head in his hands. "Yes," he whispered shakily. "Do it this way. Sweetheart. Move on me... yes..." As Evie felt the difference in their position, the increased friction against the tingling peak of her sex, her eyes widened. "Oh," she breathed, and then inhaled sharply. "Oh, that's so---" She broke off as he set a rhythm, nudging deeper, filling her with steady strokes. The entire world dwindled to the place where he invaded her, their most sensitive flesh joined. Evie's long auburn lashes lowered to her cheeks, concealing her unfocused gaze. Sebastian watched a pink flush creep over her face. He was suspended in wonder, suffused with vehement tenderness as he used his body to pleasure hers. "Kiss me," he said in a guttural whisper, and guided her swollen lips to his, slowly ravishing her mouth with his tongue. She sobbed and shuddered with release, her hips bearing greedily against his as she took his full length. The rim of her sex clamped tightly around him, and Sebastian gave himself up to the squeezing, enticing, pulsing flesh, letting her pull the ecstasy from him in great voluptuous surges. As she relaxed over him, trying to catch her breath, he drew his hands over her damp back, his fingertips gently inquiring as they traveled to the plump curve of her bottom. To his delight, she squirmed and tightened around him in helpless response. If he had his usual strength... oh, the things he would have done to her...

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In a world addicted to immediate satisfaction, it's tempting to lounge on our sofas, snack mindlessly, and get lost in endless television episodes, all while nurturing a vague hope that our dreams will just happen. We might think we want success, love, and happiness served to us on a silver platter, maybe even with a side of fries. But the reality is far more demanding. If we truly want to achieve the kind of life-altering fulfillment that transcends the ordinary, we need to ignite a "keen pulsating desire" within us. That means rolling up our sleeves, stepping beyond the familiar, and taking the audacious, extraordinary actions that turn desires into reality.

Naturalism in this sense [naturalized epistemology] is just 'the recognition that it is within science itself and not some prior philosophy, that reality is to be identified and described.' Quine's naturalized epistemology shunned what he called 'first philosophy', any attempt to justify the deliverances of the sciences. There should be no attempt to ground the natural sciences; rather this is where we begin our philosophizing...the marooned philosopher has no other resources than the deliverances of the natural sciences at his disposal. Even if we allow that science needs no external justification for its being a source of knowledge, there is nothing in science itself that warrants the sweeping claim that there are no extra-scientific basic sources of knowledge as moral, aesthetic, religious, and metaphysical knowledge. But then Naturalism's restrictive epistemological stance is either justified extra-scientifically, which makes naturalism self-defeating, or else simply unjustified...As a set of methodological dispositions (or as a research program), Naturalism is not a philosophical thesis at all and is therefore neither true nor false. Since it makes no claims, it requires no justification. But then neither can it assert its superiority to some other inquirer's non-naturalistic set of methodological dispositions which treats as basic sources of evidence not only the deliverances of science but, for example, rational intuition or divine revelation.

Naturalism in this sense [naturalized epistemology] is just 'the recognition that it is within science itself and not some prior philosophy, that reality is to be identified and described. Quine's naturalized epistemology shunned what he called 'first philosophy', any attempt to justify the deliverances of the sciences. There should be no attempt to ground the natural sciences; rather this is where we begin our philosophizing...the marooned philosopher has no other resources than the deliverances of the natural sciences at his disposal. Even if we allow that science needs no external justification for its being a source of knowledge, there is nothing in science itself that warrants the sweeping claim that there are no extra-scientific basic sources of knowledge as moral, aesthetic, religious, and metaphysical knowledge. But then Naturalism's restrictive epistemological stance is either justified extra-scientifically, which makes naturalism self-defeating, or else simply unjustified...As a set of methodological dispositions (or as a research program), Naturalism is not a philosophical thesis at all and is therefore neither true nor false. Since it makes no claims, it requires no justification. But then neither can it assert its superiority to some other inquirer's non-naturalistic set of methodological dispositions which treats as basic sources of evidence not only the deliverances of science but, for example, rational intuition or divine revelation.

Within, Towson or Towser was inquiring earnestly into the breaking strain of ships’ chains and tackle, and other such matters. Not a very enthralling book; but at the first glance you could see there a singleness of intention, an honest concern for the right way of going to work, which made these humble pages, thought out so many years ago, luminous with another than a professional light. The simple old sailor, with his talk of chains and purchases, made me forget the jungle and the pilgrims in a delicious sensation of having come upon something unmistakably real.

It was not until another innocuous card appeared in the window one day, requesting: “Fertile womens, lovin God, inquire within,” that anyone had given it a thought. Two white cops in a cruiser who had been driving by the house on their normal patrol every day for the past year were proceeding past as usual when the cop beside the driver shouted, “Whoa, man! You see what I see?” The driver stamped on the brakes and backed up so he Could see too. “Fertile womens …” he read. That was as far as he got. They both had the same thought. What would a colored convent want with “fertile womens”? Fertile womens was for fools, not God.

There are four layers of scripture. The first is the surface: the plain meaning of the text. The second goes a little deeper: you see a hint that there is something more to the text. The third level is the level into which you must inquire. You must research to grasp the deeper meaning. And the fourth level contains the deepest of the deep secrets within the text—and all these levels are interconnected; they are alive!

Mahatma Gandhi once said to some missionaries in India: “You work so hard at it. Just remember that the rose never invites anyone to smell it. If it is fragrant, people will walk across the garden and endure the thorns to smell it.” The apostle Peter instructs us to live in such a way that others will inquire of the hope that lies within (I Peter 3:15).

Golden strands began to escape Celestina’s body and wrap around Raven, pushing into her skin. The golden strands slowly turned gray and then black—thick and inky. Leonidas tried to pull Raven away, but the strands followed her, sinking deep into her chest. She was gasping, screaming, her green eyes widening. Raven had inherited her mother’s magic… and her sorrow. All her darkness, her fury, her need for revenge, lived within Raven. That was why her anger was so loud. Celestina… was a witch. There had always been rumors, but they were spoken about in hushed tones. And I never cared enough to inquire further. The more that had passed since she died, the less people seemed to remember her existence at all. But with Raven, they would.

Though I must admit, I never thought I'd meet a woman like you.” “Like me?” she inquired, raising an eyebrow. “Beautiful, talented, and unafraid of the darkness within,” I replied softly, my eyes locking onto hers. “Ah, but James,” she whispered, leaning in closer, “the darkness only makes the light shine brighter.

As to life in a prison, of course there may be two opinions, said the prince. I once heard the story of a man who lived twelve years in a prison-I heard it from the man himself. He was one of the persons under treatment with my professor; he had fits, and attacks of melancholy, then he would weep, and once he tried to commit suicide. His life in prison was sad enough; his only acquaintances were spiders and a tree that grew outside his grating-but I think I had better tell you of another man I met last year. There was a very strange feature in this case, strange because of its extremely rare occurrence. This man had once been brought to the scaffold in company with several others, and had had the sentence of death by shooting passed upon him for some political crime. Twenty minutes later he had been reprieved and some other punishment substituted; but the interval between the two sentences, twenty minutes, or at least a quarter of an hour, had been passed in the certainty that within a few minutes he must die. I was very anxious to hear him speak of his impressions during that dreadful time, and I several times inquired of him as to what he thought and felt. He remembered everything with the most accurate and extraordinary distinctness, and declared that he would never forget a single iota of the experience. About twenty paces from the scaffold, where he had stood to hear the sentence, were three posts, fixed in the ground, to which to fasten the criminals. The first three criminals were taken to the posts, dressed in long white tunics, with white caps drawn over their faces, so that they could not see the rifles pointed at them. Then a group of soldiers took their stand opposite to each post. My friend was the eighth on the list, and therefore he would have been among the third lot to go up. A priest went about among them with a cross: and there was about five minutes of time left for him to live. He said that those five minutes seemed to him to be a most interminable period, an enormous wealth of time; he seemed to be living, in these minutes, so many lives that there was no need as yet to think of that last moment, so that he made several arrangements, dividing up the time into portions--one for saying farewell to his companions, two minutes for that; then a couple more for thinking over his own life and career and all about himself; and another minute for a last look around. He remembered having divided his time like this quite well. While saying good- bye to his friends he recollected asking one of them some very usual everyday question, and being much interested in the answer. Then having bade farewell, he embarked upon those two minutes which he had allotted to looking into himself; he knew beforehand what he was going to think about. He wished to put it to himself as quickly and clearly as possible, that here was he, a living, thinking man, and that in three minutes he would be nobody; or if somebody or something, then what and where? He thought he would decide this question once for all in these last three minutes. A little way off there stood a church, and its gilded spire glittered in the sun. He remembered staring stubbornly at this spire, and at the rays of light sparkling from it. He could not tear his eyes from these rays of light; he got the idea that these rays were his new nature, and that in three minutes he would become one of them, amalgamated somehow with them. The repugnance to what must ensue almost immediately, and the uncertainty, were dreadful, but worst of all was the idea, 'What should I do if I were not to die now? What if I were to return to life again? What an eternity of days, and all mine! How I should grudge and count up every minute of it, so as to waste not a single instant!' He said that this thought weighed so upon him and became such a terrible burden upon his brain that he could not bear it, and wished they would shoot him quickly and have done with it!

Following the Soviet invasion, the Communists, to their credit, passed decrees making girls’ education compulsory and abolishing certain oppressive tribal customs—such as the bride-price, a payment to the bride’s family in return for her hand in marriage. However, by massacring thousands of tribal elders, they paved the way for the “commanders” to step in as the new elite. Aided by American and Saudi patronage, extremism flourished. What had once been a social practice confined to areas deep in the hinterlands now became a political practice, which, according to ideologues, applied to the entire country. The modest gains of urban women were erased. “The first time a woman enters her husband’s house," Heela “told me about life in the countryside, “she wears white”—her wedding dress—“and the first time she leaves, she wears white”—the color of the Muslim funeral shroud. The rules of this arrangement were intricate and precise, and, it seemed to Heela, unchanged from time immemorial. In Uruzgan, a woman did not step outside her compound. In an emergency, she required the company of a male blood relative to leave, and then only with her father’s or husband’s permission. Even the sound of her voice carried a hint of subversion, so she was kept out of hearing range of unrelated males. When the man of the house was not present, boys were dispatched to greet visitors. Unrelated males also did not inquire directly about a female member of the house. Asking “How is your wife?” qualified as somewhere between uncomfortably impolite and downright boorish. The markers of a woman’s life—births, anniversaries, funerals, prayers, feasts—existed entirely within the four walls of her home. Gossip, hopscotching from living room to living room, was carried by husbands or sons.

Before either men could commence a deliberation over who knew more of the hotel’s history, Coraline injected, “India was writing the last chapters of its saga of independence when The Imperial opened its doors in the 1930s.” She paused before proceeding, “Pandit Nehru, Mahatama Gandhi, Muhammad Ali Jinnah and Lord Mountbatten met under congenial conditions to discuss the partition of India and the creation of Pakistan on the very ground we stand on. Adding to that, the Nehru family also had a permanent suite within the walls of this ‘Maiden of the East.’” She let out a discreet chuckle that I think only I caught. Both men stared at the female, not knowing how to respond. Before either one of them could opine, she continued, “If only walls could speak. Here indeed is a repository of fascinating anecdotal material for authors of romantic and detective fiction. It was here, at this very site, that one could clink glasses for the Royals to their war efforts, urge Gandhi to quit the India movement, or dance to the strains of Blue Danube, belly dance like a belle from Beirut or be serenaded by an orchestra from London.” The group of us stared at the big sister, wondering how in the world she knew so much about The Imperial. My teacher and Jabril pressed for affirmation. Instead, she vociferated, “Notably, The Imperial has the largest collection on display of land war gallantry awards in India and among its neighbouring countries such as Afghanistan, Burma, Bhutan and China. It also holds a sizeable record of orders and decorations bestowed by the British Royalties to the Emperor of India as an honour to the local Maharajas, Sultans and ruling Princes from the various Indian states.” While Narnia’s chaperone continued her historical spiel, the recruit pulled me aside and whispered amusingly, “Although everything my big sister said is true, she’s having fun with you guys. Her information is from the hotel’s brochure in the guest rooms.” I quipped. “Why didn’t you tell the rest of our group? I thought she was an expert in India’s history!” She gave me a wet kiss and said saucily, “I’m telling you because I like you.” Stunned by her raciness, I was speechless. I couldn’t decide whether to tell her there and then that I was gay – but at that very moment, Andy appeared from around the corner. “Where did you two disappear to?” he inquired. When Narnia was out of earshot, I muttered knowingly to my BB, “I’ll tell you later.”, as we continued the art tour browsing portraitures of India’s Princely Rulers of yore.

[Insert subliminal message here – Brain for rent. Inquire within]…

Everyday life presents itself as a reality interpreted by men and subjectively meaningful to them as a coherent world. As sociologists we take this reality as the object of our analyses. Within the frame of reference of sociology as an empirical science it is possible to take this reality as given, to take as data particular phenomena arising within it, without further inquiring about the foundations of this reality, which is a philosophical task. However, given the particular purpose of the present treatise, we cannot completely bypass the philosophical problem. The world of everyday life is not only taken for granted as reality by the ordinary members of society in the subjectively meaningful conduct of their lives. It is a world that originates in their thoughts and actions, and is maintained as real by these. Before turning to our main task we must, therefore, attempt to clarify the foundations of knowledge in everyday life, to wit, the objectivations of subjective processes (and meanings) by which the intersubjective commonsense world is constructed. For

Metaphysics thinks about beings as beings. Wherever the question is asked what beings are, beings as such are in sight. Metaphysical representation owes this sight to the light of Being. The light itself, i.e., that which such thinking experiences as light, does not come within the range of metaphysical thinking; for metaphysics always represents beings only as beings. Within this perspective, metaphysical thinking does, of course, inquire into the being which is the source and originator of this light. But the light itself is considered sufficiently illuminated as soon as we recognize that we look through it whenever we look at beings. In whatever manner beings are interpreted―whether as spirit, after the fashion of spiritualism; or as becoming and life, or idea, will, substance, subject, or *energeia*; or as the eternal recurrence of the same events―every time, beings as beings appear in the light of Being. Wherever metaphysics represents beings, Being has entered into the light. Being has arrived in a state of unconcealedness (aletheia). But whether and how Being itself involves such unconcealedness, whether and how it manifests itself in, and as, metaphysics, remains obscure. Being in its revelatory essence, i.e., in its truth, is not recalled. Nevertheless, when metaphysics gives answers to its question concerning beings as such, metaphysics speaks out of the unnoticed revealedness of Being. The truth of Being may thus be called the ground in which metaphysics, as the root of the tree of philosophy, is kept and from which it is nourished. Because metaphysics inquires about beings as beings, it remains concerned with beings and does not devote itself to Being as Being. As the root of the tree, it sends all nourishment and all strength into the trunk and its branches. The root branches out in the soil to enable the tree to grow out of the ground and thus to leave it. The tree of philosophy grows out of the soil in which metaphysics is rooted. The ground is the element in which the root of the tree lives, but the growth of the tree is never able to absorb this soil in such a way that it disappears in the tree as part of the tree. Instead, the roots, down to the subtlest tendrils, lose themselves in the soil. The ground is ground for the roots, and in the ground the roots forget themselves for the sake of the tree... Metaphysics, insofar as it always represents only beings as beings, does not recall Being itself. Philosophy does not concentrate on its ground. It always leaves its ground―leaves it by means of metaphysics. And yet, it never escapes its ground...Insofar as a thinker sets out to experience the ground of metaphysics, insofar as the attempts to recall the truth of Being itself instead of merely representing beings as beings, his thinking has in a sense left metaphysics. From the point of view of metaphysics, such thinking goes back into the ground of metaphysics." ―from_The Way Back to the Ground of Metaphysics_

Howard Schultz, the man who built Starbucks into a colossus, isn’t so different from Travis in some ways.5.22 He grew up in a public housing project in Brooklyn, sharing a two-bedroom apartment with his parents and two siblings. When he was seven years old, Schultz’s father broke his ankle and lost his job driving a diaper truck. That was all it took to throw the family into crisis. His father, after his ankle healed, began cycling through a series of lower-paying jobs. “My dad never found his way,” Schultz told me. “I saw his self-esteem get battered. I felt like there was so much more he could have accomplished.” Schultz’s school was a wild, overcrowded place with asphalt playgrounds and kids playing football, basketball, softball, punch ball, slap ball, and any other game they could devise. If your team lost, it could take an hour to get another turn. So Schultz made sure his team always won, no matter the cost. He would come home with bloody scrapes on his elbows and knees, which his mother would gently rinse with a wet cloth. “You don’t quit,” she told him. His competitiveness earned him a college football scholarship (he broke his jaw and never played a game), a communications degree, and eventually a job as a Xerox salesman in New York City. He’d wake up every morning, go to a new midtown office building, take the elevator to the top floor, and go door-to-door, politely inquiring if anyone was interested in toner or copy machines. Then he’d ride the elevator down one floor and start all over again. By the early 1980s, Schultz was working for a plastics manufacturer when he noticed that a little-known retailer in Seattle was ordering an inordinate number of coffee drip cones. Schultz flew out and fell in love with the company. Two years later, when he heard that Starbucks, then just six stores, was for sale, he asked everyone he knew for money and bought it. That was 1987. Within three years, there were eighty-four stores; within six years, more than a thousand. Today, there are seventeen thousand stores in more than fifty countries.

You’ve begun to master several techniques for controlling your anxiety. You’re learning the finer points of interaction and studying ways to apply your interactive skills. The next step is to add community resources—relevant agencies, groups, and organizations—to your self-help program. As you consider your particular needs, look to your own community for ways to enhance your social system: Parks and recreation departments, churches and synagogues, singles groups, self-help groups, clubs, volunteer organizations, business associations—there is an infinite array of resources to choose from. Contact your local chamber of commerce, consult newspapers for upcoming activities, and even inquire at area shops about any clubs or groups that share an interest (for example, ask at a garden center about a garden club, at a bookstore about a book club, and so on). Working through the exercises in this book is merely one component of a total self-help program. To progress from background knowledge to practical application, you must venture beyond your home and workplace (and beyond the confines of a therapist’s office, if you are in counseling). For people with social anxiety an outside system of resources is the best place to work on interactive difficulties. Here are three excellent reasons to use community resources: 1. To facilitate self-help. Conquering social anxiety necessitates interaction and involvement within the community, which is your laboratory. Using community resources creates a practical means of refining your skills and so moving forward on your individual map for change. 2. To diminish loneliness. Becoming part of the community provides the opportunity to develop personal and professional contacts that can enhance your life in many ways. 3. To network. Community involvement will not only give you the chance to improve your interactive skills, but will allow you to promote your academic or work life as well as your social life. Building connections on different levels can be the key. Any setting can provide a good opportunity for networking. In fact, I met the writer who helped me with this book in a fairly unlikely place—on the basketball court! A mutual friend introduced us, and when the subject of our professional interests came up, we saw the opportunity to work together on this project. You never know!

But Green returns to the most important way that Christianity spread — through the extended household (oikos) evangelism done informally by Christians. A person’s strongest relationships were within the household — with blood relatives, servants, clients, and friends — so when a person became a Christian, it was in the household that he or she would get the most serious hearing.8 If the head of the household (Greek, oikos) became a believer, the entire home became a ministry center in which the gospel was taught to all the household’s members and neighbors. We see this in Acts 16:15, 32–34 (Lydia’s and the jailer’s homes in Philippi); Acts 17:5 (Jason’s home in Thessalonica); Acts 18:7 (Titius Justus’s home in Corinth); Acts 21:8 (Philip’s home in Caesarea); and 1 Corinthians 1:16; 16:15 (Stephanas’s home in Corinth). The home could be used for systematic teaching and instruction (Acts 5:42), planned presentations of the gospel to friends and neighbors (Acts 10:22), prayer meetings (Acts 12:12), impromptu evangelistic gatherings (Acts 16:32), follow-up sessions with the inquirers (Acts 18:26), evenings devoted to instruction and prayer (Acts 20:7), and fellowship (Acts 21:7).

You may be receiving Divine Love, but not be conscious of it because of the strong emotions that are being released at the same time. If we are clearing things emotionally, we may find that we do not feel the more overt feelings of Divine Love until after the emotions have cleared. As we clear more, more Divine Love can come to us. If Divine Love is not coming to us when we ask, we have to look deeply at our own selves, inquire within, to see where we are blocking it, and what emotions we are most scared of, for it is these emotions that we have to feel in order to allow God in.

was now over two million dollars, a nice little nest egg nobody knew about, not even his ex-wife. The $200,000 from Smith would simply be walking-around cash. The St. Paul police and the bureau suspected Smith had a partner when they took him down, but Smith never put Burton’s name in play. He took all the weight. When Smith was being sodomized in jail, when the bureau visited him, talking about how they could make his life easier if he just told them who he worked with, he didn’t give in, didn’t fold, and didn’t turn in his partner. Burton knew all this, tracking his partner’s incarceration, always worried he might break. He never did. Meanwhile, Burton moved to kidnapping and found his true calling within the bureau. When he brought home the daughter of one of New York’s wealthiest businessmen, taking down the kidnappers in a spectacular chase through the subway tunnels, his name and reputation were cemented. He published a book. Traveled the country speaking about his cases, and now performed training for the bureau. Retiring at the end of the year, he could expect to greatly enhance his wealth on the speaking circuit. Several prestigious colleges had inquired of his interest in teaching. His life was set. Then, four months ago Smith showed up on his doorstep. Burton owed him and there was no argument. His life was what it was because Smith never turned him in. Smith took all the heat, and Burton ended up with all the glory. Burton spent days and nights thinking of ways out of helping Smith. He offered up part of his nest egg. Smith wasn’t interested. Burton offered to put him in touch with people who would put him to work, let him earn a respectable living, start a new life, a comfortable life, a decent life. Smith wasn’t interested in any of that. He wanted one thing: he wanted Charlie Flanagan, and he didn’t just want to hurt him, he wanted to gut him. And Burton owed him. And if Burton refused, Smith would kill him. If he could just get through the next day, help Smith get what he wanted and get his crew theirs; he’d be free and clear. Smith would be gone. Burton could retire a happy and wealthy man. If Charlie Flanagan, Lyman Hisle, and their daughters had to pay the ultimate price for that—well, it was him or them. If that was the way it had to be, he’d

He heals the brokenhearted and binds up their wounds. —Psalm 147:3 (NIV) It had been more than a year since our son Paul was in a car accident, an accident so brutal it severely injured all involved—and killed a passenger in the other car. Paul’s physical recovery was amazing, given the extent of his neck injuries. Within three months, he was back at the office, driving two hours round-trip to work, and working out in the gym. However, Elba and I wondered how he was doing emotionally. We were constantly praying, “Lord, help our son express his emotions from the accident. Heal him on the inside as well.” One evening, I inquired how the civil case was going. “Paul, did you call the lawyer?” “No,” he replied. I pressed on: “You know, it is important that you call him and stay up to date on this matter.” I sensed his lack of interest in the topic. I persisted: “Paul, you need to be responsible and reach out to him.” The look in his eyes told me that I had crossed the line. Standing tall with tears in his eyes and anger in his voice, he said, “I just want this thing to be over with.” His mom quickly responded, “Paul, we know that you are struggling and want to put all of this behind you. How can we help you?” There was a long pause. He finally answered, sharing his feelings for the first time since the accident, grieving for everyone affected—particularly the deceased. Our prayers were answered: We now knew how much Paul had been hurting. This was the beginning of his emotional healing. Lord, heal my hurts, especially those deep within me, unknown to those around me. —Pablo Diaz Digging Deeper: Ps 103:2–4; Jer 17:14

You have much sorrow within you. Do you care to speak of it, Warrior?” Baird scarcely knew where to begin. “It’s my bride—our minds have been aligned these six Earth months and I can tell by her scent that she needs me as much as I need her. But I can’t make her see it. She…refuses me over and over again.” The priestess frowned. “And this hurts your pride?” “Hell, yes, it hurts my pride,” Baird burst out. Then he remembered who he was talking too. “Sorry, your holiness. It’s just…it hurts my heart too. I love her so much, need her so much and she wants nothing to do with me.” “Are you kind to her? Do you honor and respect her? Worship her body with your own?” the priestess demanded. “Uh…” Baird squirmed uncomfortably. “As much as she’ll let me. She’s, uh, decided that she doesn’t…doesn’t want me to touch her anymore. At least, no more than necessary.” “She fears you.” It was a statement, not a question. Baird nodded. “Yeah, I guess she does. Or fears what she’ll lose by giving in to me.” “What does she fear to lose?” the priestess asked. “Her family—especially her sister who she loves very much. And her career. She just finished schooling to become some kind of a medic and she wants to be able to use her training.” The priestess nodded regally. “That is much to give up for the love of a male she’s never seen except in her dreams.” “I know it is,” Baird said desperately. “But she’s the only one for me—my one true mate.” “Then what are you prepared to give up for her?” The green-within-green eyes watched him sharply. “Anything I have to. But it’s not like I can move down to Earth to be with her. The Council has forbidden cohabitation on the planet’s surface until the Scourge is taken care of.” “Would you wait for her until the war is over?” She raised an olive green eyebrow inquiringly. “If I had to. But that could take years! And she’s not bonded to me—how could I trust that another wouldn’t win her heart while I was stuck up here without her?” Baird demanded. “I need her—need to bond her to me but she’s determined not to.” “You present a thorny dilemma.

For Sale: Three Females of Various Ages and Appearances. Maidenheads guaranteed intact. Inquire Within.

He (Becker) then shows how a rather agreeable amorality has gained ground among our peasants, because they'd rather pursue their actual interests than the commandments of morality. Because the revolutionary priests and schoolmasters serve the hu man being, they cut off the head of human beings. The revolutionary laymen or the profane ones had no more inhibitions about cutting off heads, but were less concerned about human rights, i.e., the rights of man, than about their own. How does it come about, though, that the egoism of those who assert a personal interest, and inquire of it all the time, still always succumbs to a priestly or schoolmasterly, i.e., an ideal interest ? Their person seems to them too small, too insignificant, and in fact it is, to lay claim to everything and to be able to completely carry it through. There's a sure sign of this in the fact that they divide themselves into two persons, one eternal and one temporal, and every time care either only for the one or only for the other, on Sunday for the eternal, on the workday for the temporal, in prayer for the former, in work for the latter. They have the priest within themselves, and therefore don't get rid of him, and hear themselves getting a tongue-lashing inwardly every Sunday. How people have struggled and calculated to determine these dualistic essences ! Idea followed upon idea, principle upon principle, system upon system, and none were able to hold down the contradiction of the "worldly" person, the so-called "egoist;' for long. Doesn't this prove that all those ideas were too powerless to take up my whole will into themselves and satisfy it ? They were and remained hostile to me, even if the hostility lay concealed for a long time. Will it be like this with ownness? Is it also just an attempt at mediation ? Every principle to which I turned, such as to reason, I always had to turn away from again. Or can I always be rational, setting everything up in my life according to reason ? I can certainly strive for rationality, I can love it, just as I can also love God and every other idea. I can be a philosopher, a lover of wisdom, as I love God. But what I love, what I strive for, is only in my idea, my conception, my thoughts; it is in my heart, in my head, it is in me like the heart, but it is not I, I am not it.

A traveler nearing a great city asked an old man seated by the road, “What are the people like in this city?” “What were they like where you came from?” the man asked. “Horrible,” the traveler reported. “Mean, untrustworthy, detestable in all respects.” “Ah,” said the old man, “you will find them the same in the city ahead.” Scarcely had the first traveler gone on his way when another stopped to inquire about the people in the city before him. Again the old man asked about the people in the place the traveler has just left. “They were fine people: honest, industrious, and generous to a fault,” declared the second traveler. “I was sorry to leave.” The old man responded, “That’s exactly how you’ll find the people here.” The way people see others is a reflection of themselves: If I am a trusting person, I will see others as trustworthy. If I am a critical person, I will see others as critical. If I am a caring person, I will see others as compassionate. If you change yourself and become the kind of person you desire to be, you will begin to view others in a whole new light. And that will change the way you interact in all of your relationships. —Winning with People

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Among the variety of commodities which attract the attention of mankind, there is one thing of more value than all others. A principle which, if once possessed, will greatly assist in obtaining all other things worth possessing, whether it were power, wealth, riches, honors, thrones, or dominions. Comparatively few have ever possessed it, although it was within the reach of many others, but they were either not aware of it, or did not know its value. It has worked wonders for the few who have possessed it. Some it enabled to escape from drowning, while every soul who did not possess it was lost in the mighty deep. Others it saved from famine, while thousands perished all around them; by it men have often been raised to dignity in the state; yea, more, some have been raised to the throne of empires. The possession of it has sometimes raised men from a dungeon to a palace; and there are instances in which those that possessed it were delivered from the flames, while cities were consumed, and every soul, themselves excepted, perished. Frequently, when a famine or the sword has destroyed a city or nation, they alone who possessed it escaped unhurt. By this time the reader inquires, What can this be? Inform me, and I will purchase it, even at the sacrifice of all I possess on earth. Well, kind reader, this treasure is FOREKNOWLEDGE! a knowledge of things future! Let a book be published, entitled, "A Knowledge of the Future," and let mankind be really convinced that it did give a certain, definite knowledge of future events, so that its pages unfold the future history of the nations, and of many great events, as the history of Greece or Rome does unfold the past, and a large edition would immediately sell at a great sum per copy; indeed, they would be above all price. Now, kind reader, the books of the Prophets, and the Spirit of Prophecy were intended for this very purpose. Well did the Apostle say, "Covet earnestly the best gifts; but rather that ye prophesy.

David knew how to pray. He often inquired of Jehovah (1 Sam. 30:8; 2 Sam. 5:19, 23; Psa. 27:4). The best prayer is to inquire of the Lord step by step, according to the sense within. By inquiring in this way, we can easily receive God’s leading, and we can work according to the leading.

Being present, means being aware of what's going on and inquiring into it. I've learned to appreciate negative emotions - it's not that I enjoy them, but that they signal a pot of gold at the end of the rainbow if we can stay present to them. When you feel a negative emotion, stop and ask yourself, 'What's going on here?' so you can begin to understand the issue behind the feelings and then make what is going on within you visible to the team. But that requires the group to be a safe container, so you can say what's actually going on.

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