Interested In Others Life Quotes

7 Effective Ways to Make Others Feel Important 1. Use their name. 2. Express sincere gratitude. 3. Do more listening than talking. 4. Talk more about them than about you. 5. Be authentically interested. 6. Be sincere in your praise. 7. Show you care.

Fall in love with some activity, and do it! Nobody ever figures out what life is all about, and it doesn't matter. Explore the world. Nearly everything is really interesting if you go into it deeply enough. Work as hard and as much as you want to on the things you like to do the best. Don't think about what you want to be, but what you want to do. Keep up some kind of a minimum with other things so that society doesn't stop you from doing anything at all.

The problem was you had to keep choosing between one evil or another, and no matter what you chose, they sliced a little bit more off you, until there was nothing left. At the age of 25 most people were finished. A whole god-damned nation of assholes driving automobiles, eating, having babies, doing everything in the worst way possible, like voting for the presidential candidates who reminded them most of themselves. I had no interests. I had no interest in anything. I had no idea how I was going to escape. At least the others had some taste for life. They seemed to understand something that I didn't understand. Maybe I was lacking. It was possible. I often felt inferior. I just wanted to get away from them. But there was no place to go.

Ordinary life does not interest me. I seek only the high moments. I am in accord with the surrealists, searching for the marvelous. I want to be a writer who reminds others that these moments exist; I want to prove that there is infinite space, infinite meaning, infinite dimension. But I am not always in what I call a state of grace. I have days of illuminations and fevers. I have days when the music in my head stops. Then I mend socks, prune trees, can fruits, polish furniture. But while I am doing this I feel I am not living.

I understand that fear is my friend, but not always. Never turn your back on Fear. It should always be in front of you, like a thing that might have to be killed. My father taught me that, along with a few other things that have kept my life interesting.

Go into yourself. Find out the reason that commands you to write; see whether it has spread its roots into the very depths of your heart; confess to yourself whether you would have to die if you were forbidden to write. This most of all: ask yourself in the most silent hour of your night: must I write? Dig into yourself for a deep answer. And if this answer rings out in assent, if you meet this solemn question with a strong, simple “I must,” then build your life in accordance with this necessity; your whole life, even into its humblest and most indifferent hour, must become a sign and witness to this impulse. Then come close to Nature. Then, as if no one had ever tried before, try to say what you see and feel and love and lose... ...Describe your sorrows and desires, the thoughts that pass through your mind and your belief in some kind of beauty - describe all these with heartfelt, silent, humble sincerity and, when you express yourself, use the Things around you, the images from your dreams, and the objects that you remember. If your everyday life seems poor, don’t blame it; blame yourself; admit to yourself that you are not enough of a poet to call forth its riches; because for the creator there is not poverty and no poor, indifferent place. And even if you found yourself in some prison, whose walls let in none of the world’s sounds – wouldn’t you still have your childhood, that jewel beyond all price, that treasure house of memories? Turn your attentions to it. Try to raise up the sunken feelings of this enormous past; your personality will grow stronger, your solitude will expand and become a place where you can live in the twilight, where the noise of other people passes by, far in the distance. - And if out of this turning-within, out of this immersion in your own world, poems come, then you will not think of asking anyone whether they are good or not. Nor will you try to interest magazines in these works: for you will see them as your dear natural possession, a piece of your life, a voice from it. A work of art is good if it has arisen out of necessity. That is the only way one can judge it.

The business of the novelist is not to relate great events, but to make small ones interesting.

I had no interests. I had no interest in anything. I had no idea how I was going to escape. At least the others had some taste for life. They seemed to understand something that I didn’t understand. Maybe I was lacking. It was possible. I often felt inferior. I just wanted to get away from them. But there was no place to go. Suicide? Jesus Christ, just more work. I felt like sleeping for five years but they wouldn’t let me.

If personality is an unbroken series of successful gestures, then there was something gorgeous about him, some heightened sensitivity to the promises of life, as if he were related to one of those intricate machines that register earthquakes ten thousand miles away. This responsiveness had nothing to do with that flabby impressionability which is dignified under the name of the "creative temperament"--it was an extraordinary gift for hope, a romantic readiness such as I have never found in any other person and which it is not likely I shall ever find again. No--Gatsby turned out all right at the end; it is what preyed on Gatsby, what foul dust floated in the wake of his dreams that temporarily closed out my interest in the abortive sorrows and short-winded elations of men.

It is the individual who is not interested in his fellow men who has the greatest difficulties in life and provides the greatest injury to others. It is from among such individuals that all human failures spring.

There's no such thing as a normal life. Some lives are just more interesting than others, and we shouldn't judge people for being boring. —Evelyn Price

He knows what he'll find if he digs deeper. there's no rush to unpack my insides. he understands there is nothing special about emptiness, nothing interesting about depression.

There are some good things to be said about walking. Not many, but some. Walking takes longer, for example, than any other known form of locomotion except crawling. Thus it stretches time and prolongs life. Life is already too short to waste on speed. I have a friend who's always in a hurry; he never gets anywhere. Walking makes the world much bigger and thus more interesting. You have time to observe the details. The utopian technologists foresee a future for us in which distance is annihilated. … To be everywhere at once is to be nowhere forever, if you ask me.

I find no importance in showing others that I am happy; it's not important to me that they know or think that I am happy but what is important to me is that I am happy. I am interested in being happy, not in making others think or know that I am.

Dempseys are never in trouble. We just have stretches of life that are more interesting than others.

Ladies and gentlemen of the class of '97: Wear sunscreen. If I could offer you only one tip for the future, sunscreen would be it. The long-term benefits of sunscreen have been proved by scientists, whereas the rest of my advice has no basis more reliable than my own meandering experience. I will dispense this advice now. Enjoy the power and beauty of your youth. Oh, never mind. You will not understand the power and beauty of your youth until they've faded. But trust me, in 20 years, you'll look back at photos of yourself and recall in a way you can't grasp now how much possibility lay before you and how fabulous you really looked. You are not as fat as you imagine. Don't worry about the future. Or worry, but know that worrying is as effective as trying to solve an algebra equation by chewing bubble gum. The real troubles in your life are apt to be things that never crossed your worried mind, the kind that blindside you at 4 pm on some idle Tuesday. Do one thing everyday that scares you. Sing. Don't be reckless with other people's hearts. Don't put up with people who are reckless with yours. Floss. Don't waste your time on jealousy. Sometimes you're ahead, sometimes you're behind. The race is long and, in the end, it's only with yourself. Remember compliments you receive. Forget the insults. If you succeed in doing this, tell me how. Keep your old love letters. Throw away your old bank statements. Stretch. Don't feel guilty if you don't know what you want to do with your life. The most interesting people I know didn't know at 22 what they wanted to do with their lives. Some of the most interesting 40-year-olds I know still don't. Get plenty of calcium. Be kind to your knees. You'll miss them when they're gone. Maybe you'll marry, maybe you won't. Maybe you'll have children, maybe you won't. Maybe you'll divorce at 40, maybe you'll dance the funky chicken on your 75th wedding anniversary. Whatever you do, don't congratulate yourself too much, or berate yourself either. Your choices are half chance. So are everybody else's. Enjoy your body. Use it every way you can. Don't be afraid of it or of what other people think of it. It's the greatest instrument you'll ever own. Dance, even if you have nowhere to do it but your living room. Read the directions, even if you don't follow them. Do not read beauty magazines. They will only make you feel ugly. Get to know your parents. You never know when they'll be gone for good. Be nice to your siblings. They're your best link to your past and the people most likely to stick with you in the future. Understand that friends come and go, but with a precious few you should hold on. Work hard to bridge the gaps in geography and lifestyle, because the older you get, the more you need the people who knew you when you were young. Live in New York City once, but leave before it makes you hard. Live in Northern California once, but leave before it makes you soft. Travel. Accept certain inalienable truths: Prices will rise. Politicians will philander. You, too, will get old. And when you do, you'll fantasize that when you were young, prices were reasonable, politicians were noble, and children respected their elders. Respect your elders. Don't expect anyone else to support you. Maybe you have a trust fund. Maybe you'll have a wealthy spouse. But you never know when either one might run out. Don't mess too much with your hair or by the time you're 40 it will look 85. Be careful whose advice you buy, but be patient with those who supply it. Advice is a form of nostalgia. Dispensing it is a way of fishing the past from the disposal, wiping it off, painting over the ugly parts and recycling it for more than it's worth. But trust me on the sunscreen.

What does one person give to another? He gives of himself, of the most precious he has, he gives of his life. This does not necessarily mean that he sacrifices his life for the other—but that he gives him of that which is alive in him; he gives him of his joy, of his interest, of his understanding, of his knowledge, of his humor, of his sadness—of all expressions and manifestations of that which is alive in him. In thus giving of his life, he enriches the other person, he enhances the other's sense of aliveness by enhancing his own sense of aliveness. He does not give in order to receive; giving is in itself exquisite joy. But in giving he cannot help bringing something to life in the other person, and this which is brought to life reflects back to him.

Virginia Woolf wrote, "Across the broad continent of a woman's life falls the shadow of a sword." On one side of that sword, she said, there lies convention and tradition and order, where all is correct. But on the other side of that sword, if you're crazy enough to cross it and choose a life that does not follow convention, "all is confusion." Nothing follows a regular course. Her argument was that the crossing of the shadow of that sword may bring a more interesting existence to a woman, but you can bet it will be more perilous.

If I had a girl I should say to her, 'Marry for love if you can, it won't last, but it is a very interesting experience and makes a good beginning in life. Later on, when you marry for money, for heaven's sake let it be big money. There are no other possible reasons for marrying at all.

Tell the story as if it were only of interest to the small circle of your characters, of which you may be one. There is no other way to put life into the story.

What a lovely thing a rose is!" He walked past the couch to the open window and held up the drooping stalk of a moss-rose, looking down at the dainty blend of crimson and green. It was a new phase of his character to me, for I had never before seen him show any keen interest in natural objects. "There is nothing in which deduction is so necessary as religion," said he, leaning with his back against the shutters. "It can be built up as an exact science by the reasoner. Our highest assurance of the goodness of Providence seems to me to rest in the flowers. All other things, our powers, our desires, our food, are all really necessary for our existence in the first instance. But this rose is an extra. Its smell and its color are an embellishment of life, not a condition of it. It is only goodness which gives extras, and so I say again that we have much to hope from the flowers.

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

I had no interests. I had no interests in anything. I had no idea how I was going to escape. At least the others had some taste for life. They seemed to understand something that I didn't understand. Maybe I was lacking. It was possible. I often felt inferior. I just wanted to get away from them. But there was no place to go. Suicide? Jesus Christ, just more work. I felt like sleeping for five years but they wouldn't let me.

Because if you base your self-worth on what everyone else thinks of you, you hand all your power over to other people and become dependent on a source outside of yourself for validation. Then you wind up chasing after something you have no control over, and should that something suddenly place its focus somewhere else, or change its mind and decide you’re no longer very interesting, you end up with a full-blown identity crisis.

He had two lives: one, open, seen and known by all who cared to know, full of relative truth and of relative falsehood, exactly like the lives of his friends and acquaintances; and another life running its course in secret. And through some strange, perhaps accidental, conjunction of circumstances, everything that was essential, of interest and of value to him, everything in which he was sincere and did not deceive himself, everything that made the kernel of his life, was hidden from other people.

There is probably no better or more reliable measure of whether a woman has spent time in ugly duckling status at some point or all throughout her life than her inability to digest a sincere compliment. Although it could be a matter of modesty, or could be attributed to shyness- although too many serious wounds are carelessly written off as "nothing but shyness"- more often a compliment is stuttered around about because it sets up an automatic and unpleasant dialogue in the woman's mind. If you say how lovely she is, or how beautiful her art is, or compliment anything else her soul took part in, inspired, or suffused, something in her mind says she is undeserving and you, the complimentor, are an idiot for thinking such a thing to begin with. Rather than understand that the beauty of her soul shines through when she is being herself, the woman changes the subject and effectively snatches nourishment away from the soul-self, which thrives on being acknowledged." "I must admit, I sometimes find it useful in my practice to delineate the various typologies of personality as cats and hens and ducks and swans and so forth. If warranted, I might ask my client to assume for a moment that she is a swan who does not realzie it. Assume also for a moment that she has been brought up by or is currently surrounded by ducks. There is nothing wrong with ducks, I assure them, or with swans. But ducks are ducks and swans are swans. Sometimes to make the point I have to move to other animal metaphors. I like to use mice. What if you were raised by the mice people? But what if you're, say, a swan. Swans and mice hate each other's food for the most part. They each think the other smells funny. They are not interested in spending time together, and if they did, one would be constantly harassing the other. But what if you, being a swan, had to pretend you were a mouse? What if you had to pretend to be gray and furry and tiny? What you had no long snaky tail to carry in the air on tail-carrying day? What if wherever you went you tried to walk like a mouse, but you waddled instead? What if you tried to talk like a mouse, but insteade out came a honk every time? Wouldn't you be the most miserable creature in the world? The answer is an inequivocal yes. So why, if this is all so and too true, do women keep trying to bend and fold themselves into shapes that are not theirs? I must say, from years of clinical observation of this problem, that most of the time it is not because of deep-seated masochism or a malignant dedication to self-destruction or anything of that nature. More often it is because the woman simply doesn't know any better. She is unmothered.

The letter said that they were two feet high, and green, and shaped like plumber's friends. Their suction cups were on the ground, and their shafts, which were extremely flexible, usually pointed to the sky. At the top of each shaft was a little hand with a green eye in its palm. The creatures were friendly, and they could see in four dimensions. They pitied Earthlings for being able to see only three. They had many wonderful things to teach Earthlings, especially about time. Billy promised to tell what some of those wonderful things were in his next letter. Billy was working on his second letter when the first letter was published. The second letter started out like this: The most important thing I learned on Tralfamadore was that when a person dies he only appears to die. He is still very much alive in the past, so it is very silly for people to cry at his funeral. All moments, past, present and future, always have existed, always will exist. The Tralfamadorians can look at all the different moments just that way we can look at a stretch of the Rocky Mountains, for instance. They can see how permanent all the moments are, and they can look at any moment that interests them. It is just an illusion we have here on Earth that one moment follows another one, like beads on a string, and that once a moment is gone it is gone forever. When a Tralfamadorian sees a corpse, all he thinks is that the dead person is in a bad condition in that particular moment, but that the same person is just fine in plenty of other moments. Now, when I myself hear that somebody is dead, I simply shrug and say what the Tralfamadorians say about dead people, which is "so it goes.

I understand, all right. The hopeless dream of being - not seeming, but being. At every waking moment, alert. The gulf between what you are with others and what you are alone. The vertigo and the constant hunger to be exposed, to be seen through, perhaps even wiped out. Every inflection and every gesture a lie, every smile a grimace. Suicide? No, too vulgar. But you can refuse to move, refuse to talk, so that you don't have to lie. You can shut yourself in. Then you needn't play any parts or make wrong gestures. Or so you thought. But reality is diabolical. Your hiding place isn't watertight. Life trickles in from the outside, and you're forced to react. No one asks if it is true or false, if you're genuine or just a sham. Such things matter only in the theatre, and hardly there either. I understand why you don't speak, why you don't move, why you've created a part for yourself out of apathy. I understand. I admire. You should go on with this part until it is played out, until it loses interest for you. Then you can leave it, just as you've left your other parts one by one.

To me, at least in retrospect, the really interesting question is why dullness proves to be such a powerful impediment to attention. Why we recoil from the dull. Maybe it’s because dullness is intrinsically painful; maybe that’s where phrases like ‘deadly dull’ or ‘excruciatingly dull’ come from. But there might be more to it. Maybe dullness is associated with psychic pain because something that’s dull or opaque fails to provide enough stimulation to distract people from some other, deeper type of pain that is always there, if only in an ambient, low-level way, and which most of us spend nearly all our time and energy trying to distract ourselves from feeling, or at least from feeling directly or with our full attention. Admittedly, the whole thing’s pretty confusing, and hard to talk about abstractly…but surely something must lie behind not just Muzak in dull or tedious places any more but now also actual TV in waiting rooms, supermarkets’ checkouts, airport gates, SUVs’ backseats. Walkman, iPods, BlackBerries, cell phones that attach to your head. This terror of silence with nothing diverting to do. I can’t think anyone really believes that today’s so-called ‘information society’ is just about information. Everyone knows it’s about something else, way down.

In general, people are not drawn to perfection in others. People are drawn to shared interests, shared problems, and an individual's life energy. Humans connect with humans. Hiding one's humanity and trying to project an image of perfection makes a person vague, slippery, lifeless, and uninteresting.

Creating new people, by having babies, is so much a part of human life that it is rarely thought even to require a justification. Indeed, most people do not even think about whether they should or should not make a baby. They just make one. In other words, procreation is usually the consequence of sex rather than the result of a decision to bring people into existence. Those who do indeed decide to have a child might do so for any number of reasons, but among these reasons cannot be the interests of the potential child. One can never have a child for that child’s sake.

He who stands aloof runs the risk of believing himself better than others and misusing his critique of society as an ideology for his private interest. While he gropingly forms his own life in the frail image of a true existence, he should never forget its frailty, nor how little the image is a substitute for true life. Against such awareness, however, pulls the momentum of the bourgeois within him.

Enjoy the power and beauty of your youth; oh nevermind; you will not understand the power and beauty of your youth until they have faded. But trust me, in 20 years you’ll look back at photos of yourself and recall in a way you can’t grasp now how much possibility lay before you and how fabulous you really looked….You’re not as fat as you imagine. Don’t worry about the future; or worry, but know that worrying is as effective as trying to solve an algebra equation by chewing bubblegum. The real troubles in your life are apt to be things that never crossed your worried mind; the kind that blindside you at 4pm on some idle Tuesday. Do one thing everyday that scares you Sing Don’t be reckless with other people’s hearts, don’t put up with people who are reckless with yours. Floss Don’t waste your time on jealousy; sometimes you’re ahead, sometimes you’re behind…the race is long, and in the end, it’s only with yourself. Remember the compliments you receive, forget the insults; if you succeed in doing this, tell me how. Keep your old love letters, throw away your old bank statements. Stretch Don’t feel guilty if you don’t know what you want to do with your life…the most interesting people I know didn’t know at 22 what they wanted to do with their lives, some of the most interesting 40 year olds I know still don’t. Get plenty of calcium. Be kind to your knees, you’ll miss them when they’re gone. Maybe you’ll marry, maybe you won’t, maybe you’ll have children,maybe you won’t, maybe you’ll divorce at 40, maybe you’ll dance the funky chicken on your 75th wedding anniversary…what ever you do, don’t congratulate yourself too much or berate yourself either – your choices are half chance, so are everybody else’s. Enjoy your body, use it every way you can…don’t be afraid of it, or what other people think of it, it’s the greatest instrument you’ll ever own.. Dance…even if you have nowhere to do it but in your own living room. Read the directions, even if you don’t follow them. Do NOT read beauty magazines, they will only make you feel ugly. Get to know your parents, you never know when they’ll be gone for good. Be nice to your siblings; they are the best link to your past and the people most likely to stick with you in the future. Understand that friends come and go,but for the precious few you should hold on. Work hard to bridge the gaps in geography and lifestyle because the older you get, the more you need the people you knew when you were young.

What do you think an artist is? An imbecile who only has eyes, if he is a painter, or ears if he is a musician, or a lyre in every chamber of his heart if he is a poet, or even, if he is a boxer, just his muscles? Far from it: at the same time he is also a political being, constantly aware of the heartbreaking, passionate, or delightful things that happen in the world, shaping himself completely in their image. How could it be possible to feel no interest in other people, and with a cool indifference to detach yourself from the very life which they bring to you so abundantly? No, painting is not done to decorate apartments. It is an instrument of war.

Man—every man—is an end in himself, not a means to the ends of others; he must live for his own sake, neither sacrificing himself to others nor sacrificing others to himself; he must work for his rational self-interest, with the achievement of his own happiness as the highest moral purpose of his life.

Your business and your life will change when you really, really get it that some people are not going to change, no matter what you do, and that still others have a vested interest in being destructive.

For men, as a rule, love is but an episode which takes place among the other affairs of the day, and the emphasis laid on it in novels gives it an importance which is untrue to life. There are few men to whom it is the most important thing in the world, and they are not the very interesting ones; even women, with whom the subject is of paramount interest, have a contempt for them.

It is a painful thing to say to oneself: by choosing one road I am turning my back on a thousand others. Everything is interesting; everything might be useful; everything attracts and charms a noble mind; but death is before us; mind and matter make their demands; willy-nilly we must submit and rest content as to things that time and wisdom deny us, with a glance of sympathy which is another act of our homage to the truth.

This is the power of art: The power to transcend our own self-interest, our solipsistic zoom-lens on life, and relate to the world and each other with more integrity, more curiosity, more wholeheartedness.

Do whatever comes your way to do as well as you can. Think as little as possible about yourself. Think as much as possible about other people. Dwell on things that are interesting. Since you get more joy out of giving joy to others, you should put a good deal of thought into the happiness that you are able to give.

I am not interested in having the world revolve around me; that's too boring of an idea. I would rather revolve around the world and try to leave my fingerprints, everywhere. My fingerprints mingled in with all the other fingerprints and all the laughter and all the beautiful things like gratitude, grace, faithfulness and flowers.

Perhaps you can explain it to me, then,” she said, “how is it fair that my utterly inept cousin is in command of me, for no reason other than that he’s a man and I’m a woman? How is it fair that I master Latin and Greek as well as any man at Oxford, yet I am taught over a baker’s shop? How is it fair that a man can tell me my brain was wired wrong, when his main achievement in life seems to be his birth into a life of privilege? And why do I have to beg a man to please make it his interest that I, too, may vote on the laws that govern my life every day?

How much larger your life would be if your self could become smaller in it; if you could really look at other men with common curiosity and pleasure; if you could see them walking as they are in their sunny sefishness and their virile indifference! You would begin to be interested in them, because they are not interested in you. You would break out of this tiny and tawdry theatre in which your own little plot is always played, and you would find yourself under a freer sky, in a street full of splendid strangers.

The worst thing is not that the world is unfree, but that people have unlearned their liberty. The more indifferent people are to politics, to the interests of others, the more obsessed they become with their own faces. The individualism of our time. Not being able to fall asleep and not allowing oneself to move: the marital bed. If high culture is coming to an end, it is also the end of you and your paradoxical ideas, because paradox as such belongs to high culture and not to childish prattle. You remind me of the young men who supported the Nazis or communists not out of cowardice or out of opportunism but out of an excess of intelligence. For nothing requires a greater effort of thought than arguments to justify the rule of nonthought… You are the brilliant ally of your own gravediggers. In the world of highways, a beautiful landscape means: an island of beauty connected by a long line with other islands of beauty. How to live in a world with which you disagree? How to live with people when you neither share their suffering nor their joys? When you know that you don’t belong among them?... our century refuses to acknowledge anyone’s right to disagree with the world…All that remains of such a place is the memory, the ideal of a cloister, the dream of a cloister… Humor can only exist when people are still capable of recognizing some border between the important and the unimportant. And nowadays this border has become unrecognizable. The majority of people lead their existence within a small idyllic circle bounded by their family, their home, and their work... They live in a secure realm somewhere between good and evil. They are sincerely horrified by the sight of a killer. And yet all you have to do is remove them from this peaceful circle and they, too, turn into murderers, without quite knowing how it happened. The longing for order is at the same time a longing for death, because life is an incessant disruption of order. Or to put it the other way around: the desire for order is a virtuous pretext, an excuse for virulent misanthropy. A long time a go a certain Cynic philosopher proudly paraded around Athens in a moth-eaten coat, hoping that everyone would admire his contempt for convention. When Socrates met him, he said: Through the hole in your coat I see your vanity. Your dirt, too, dear sir, is self-indulgent and your self-indulgence is dirty. You are always living below the level of true existence, you bitter weed, you anthropomorphized vat of vinegar! You’re full of acid, which bubbles inside you like an alchemist’s brew. Your highest wish is to be able to see all around you the same ugliness as you carry inside yourself. That’s the only way you can feel for a few moments some kind of peace between yourself and the world. That’s because the world, which is beautiful, seems horrible to you, torments you and excludes you. If the novel is successful, it must necessarily be wiser than its author. This is why many excellent French intellectuals write mediocre novels. They are always more intelligent than their books. By a certain age, coincidences lose their magic, no longer surprise, become run-of-the-mill. Any new possibility that existence acquires, even the least likely, transforms everything about existence.

Needless to say, I had been alone on other occasions during the year. Needless to say, my girlfriend was only two hours away by plane. Needless to say, after a busy day, what could be better than a stroll through the narrow streets and lanes of the old city, without having to talk to anyone, simply enjoying the beauty around me. And yet the feeling that surfaced was one of oppressive, distressing loneliness – not having someone with whom I could share the city, the walk, the things I’d like to say. ..there is nothing worse than the feeling that no one cares whether we exist or not, that no one is interested in what we have to say about life, and that the world can continue turning without our awkward presence.

I learned a lot from the stories my uncle, aunts and grandparents told me: that no one is perfect but most people are good; that people can’t be judged by their worst or weakest moments; that harsh judgements can make hypocrites of us all; that a lot of life is just showing up and hanging on; that laughter is often the best, and sometimes the only response to pain. Perhaps most important, I learned that everyone has a story – of dreams and nightmares, hope and heartache, love and loss, courage and fear, sacrifice and selfishness. All my life I’ve been interested in other people’s stories. I wanted to know them, understand them, feel them. When I grew up into politics, I always felt the main point of my work was to people a chance to have better stories. - Page 15, Paragraph 5, ‘My Life’ by Bill Clinton. –Hard cover version-

A NATION'S GREATNESS DEPENDS ON ITS LEADER To vastly improve your country and truly make it great again, start by choosing a better leader. Do not let the media or the establishment make you pick from the people they choose, but instead choose from those they do not pick. Pick a leader from among the people who is heart-driven, one who identifies with the common man on the street and understands what the country needs on every level. Do not pick a leader who is only money-driven and does not understand or identify with the common man, but only what corporations need on every level. Pick a peacemaker. One who unites, not divides. A cultured leader who supports the arts and true freedom of speech, not censorship. Pick a leader who will not only bail out banks and airlines, but also families from losing their homes -- or jobs due to their companies moving to other countries. Pick a leader who will fund schools, not limit spending on education and allow libraries to close. Pick a leader who chooses diplomacy over war. An honest broker in foreign relations. A leader with integrity, one who says what they mean, keeps their word and does not lie to their people. Pick a leader who is strong and confident, yet humble. Intelligent, but not sly. A leader who encourages diversity, not racism. One who understands the needs of the farmer, the teacher, the doctor, and the environmentalist -- not only the banker, the oil tycoon, the weapons developer, or the insurance and pharmaceutical lobbyist. Pick a leader who will keep jobs in your country by offering companies incentives to hire only within their borders, not one who allows corporations to outsource jobs for cheaper labor when there is a national employment crisis. Choose a leader who will invest in building bridges, not walls. Books, not weapons. Morality, not corruption. Intellectualism and wisdom, not ignorance. Stability, not fear and terror. Peace, not chaos. Love, not hate. Convergence, not segregation. Tolerance, not discrimination. Fairness, not hypocrisy. Substance, not superficiality. Character, not immaturity. Transparency, not secrecy. Justice, not lawlessness. Environmental improvement and preservation, not destruction. Truth, not lies. Most importantly, a great leader must serve the best interests of the people first, not those of multinational corporations. Human life should never be sacrificed for monetary profit. There are no exceptions. In addition, a leader should always be open to criticism, not silencing dissent. Any leader who does not tolerate criticism from the public is afraid of their dirty hands to be revealed under heavy light. And such a leader is dangerous, because they only feel secure in the darkness. Only a leader who is free from corruption welcomes scrutiny; for scrutiny allows a good leader to be an even greater leader. And lastly, pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

– But here is a question that is troubling me: if there is no God, then, one may ask, who governs human life and, in general, the whole order of things on earth? – Man governs it himself, – Homeless angrily hastened to reply to this admittedly none-too-clear question. – Pardon me, – the stranger responded gently, – but in order to govern, one needs, after all, to have a precise plan for a certain, at least somewhat decent, length of time. Allow me to ask you, then, how can man govern, if he is not only deprived of the opportunity of making a plan for at least some ridiculously short period, well, say, a thousand years , but cannot even vouch for his own tomorrow? And in fact, – here the stranger turned to Berlioz, – imagine that you, for instance, start governing, giving orders to others and yourself, generally, so to speak, acquire a taste for it, and suddenly you get ...hem ... hem ... lung cancer ... – here the foreigner smiled sweetly, and if the thought of lung cancer gave him pleasure — yes, cancer — narrowing his eyes like a cat, he repeated the sonorous word —and so your governing is over! You are no longer interested in anyone’s fate but your own. Your family starts lying to you. Feeling that something is wrong, you rush to learned doctors, then to quacks, and sometimes to fortune-tellers as well. Like the first, so the second and third are completely senseless, as you understand. And it all ends tragically: a man who still recently thought he was governing something, suddenly winds up lying motionless in a wooden box, and the people around him, seeing that the man lying there is no longer good for anything, burn him in an oven. And sometimes it’s worse still: the man has just decided to go to Kislovodsk – here the foreigner squinted at Berlioz – a trifling matter, it seems, but even this he cannot accomplish, because suddenly, no one knows why, he slips and falls under a tram-car! Are you going to say it was he who governed himself that way? Would it not be more correct to think that he was governed by someone else entirely?

From this distant vantage point, the Earth might not seem of particular interest. But for us, it's different. Consider again that dot. That's here, that's home, that's us. On it everyone you love, everyone you know, everyone you ever heard of, every human being who ever was, lived out their lives. The aggregate of our joy and suffering, thousands of confident religions, ideologies, and economic doctrines, every hunter and forager, every hero and coward, every creator and destroyer of civilization, every king and peasant, every young couple in love, every mother and father, hopeful child, inventor and explorer, every teacher of morals, every corrupt politician, every "superstar," every "supreme leader," every saint and sinner in the history of our species lived there – on a mote of dust suspended in a sunbeam. The Earth is a very small stage in a vast cosmic arena. Think of the rivers of blood spilled by all those generals and emperors so that, in glory and triumph, they could become the momentary masters of a fraction of a dot. Think of the endless cruelties visited by the inhabitants of one corner of this pixel on the scarcely distinguishable inhabitants of some other corner, how frequent their misunderstandings, how eager they are to kill one another, how fervent their hatreds. Our posturings, our imagined self-importance, the delusion that we have some privileged position in the Universe, are challenged by this point of pale light. Our planet is a lonely speck in the great enveloping cosmic dark. In our obscurity, in all this vastness, there is no hint that help will come from elsewhere to save us from ourselves. The Earth is the only world known so far to harbor life. There is nowhere else, at least in the near future, to which our species could migrate. Visit, yes. Settle, not yet. Like it or not, for the moment the Earth is where we make our stand. It has been said that astronomy is a humbling and character-building experience. There is perhaps no better demonstration of the folly of human conceits than this distant image of our tiny world. To me, it underscores our responsibility to deal more kindly with one another, and to preserve and cherish the pale blue dot, the only home we've ever known.

You can't change other people. You can only change yourself. Everyone's got problems. You learn from them, you live with them, you move on. It's choice you make if you want to have a happy life. Nobody's perfect. People are different and that's what makes them so interesting. You only get one father. The quicker you accept him for who he is, the better your life will be. Your father is who he is. Nobody can change that. Find your self esteem from the inside.

Horses are of a breed unique to Fantasyland. They are capable of galloping full-tilt all day without a rest. Sometimes they do not require food or water. They never cast shoes, go lame or put their hooves down holes, except when the Management deems it necessary, as when the forces of the Dark Lord are only half an hour behind. They never otherwise stumble. Nor do they ever make life difficult for Tourists by biting or kicking their riders or one another. They never resist being mounted or blow out so that their girths slip, or do any of the other things that make horses so chancy in this world. For instance, they never shy and seldom whinny or demand sugar at inopportune moments. But for some reason you cannot hold a conversation while riding them. If you want to say anything to another Tourist (or vice versa), both of you will have to rein to a stop and stand staring out over a valley while you talk. Apart from this inexplicable quirk, horses can be used just like bicycles, and usually are. Much research into how these exemplary animals come to exist has resulted in the following: no mare ever comes into season on the Tour and no stallion ever shows an interest in a mare; and few horses are described as geldings. It therefore seems probable that they breed by pollination. This theory seems to account for everything, since it is clear that the creatures do behave more like vegetables than mammals. Nomads appears to have a monopoly on horse-breeding. They alone possess the secret of how to pollinate them.

That is how I experience life, as apocalypse and cataclysm. Each day brings an increasing inability in myself to make the smallest gesture, even to imagine myself confronting clear, real situations. The presence of others — always such an unexpected event for the soul — grows daily more painful and distressing. Talking to others makes me shudder. If they show any interest in me, I flee. If they look at me, I tremble. I am constantly on the defensive. Life and other people bruise me. I can’t look reality in the eye.

That kind of thinking [that writers must alleviate their guilt for leading a creative life] is based on the idea that the creative life is somehow self-indulgent. Artists and writers have to understand and live the truth that what we are doing is nourishing the world. William Carlos Williams said, "It is difficult to get the news from poems yet men die miserably every day for lack of what is found there." You can't eat a book, right, but books have saved my life more often than sandwiches. And they've saved your life... But we don't say, oh, Maya Angelou should have silenced herself because other people have other destinies. It's interesting, because artists are always encouraged to feel guilty about their work. Why? Why don't we ask predatory bankers how they alleviate their guilt?

Make your interests gradually wider and more impersonal, until bit by bit the walls of the ego recede, and your life becomes increasingly merged in the universal life. An individual human existence should be like a river — small at first, narrowly contained within its banks, and rushing passionately past rocks and over waterfalls. Gradually the river grows wider, the banks recede, the waters flow more quietly, and in the end, without any visible break, they become merged in the sea, and painlessly lose their individual being.

No one must ever let power or social, economic, or political interest turn him or her away from other human beings, from the attention they deserve and the respect they are entitled to. nothing must ever lead to a person to compromise this principle or faith in favor of a political strategy aimed at saving or protecting a community from some peril. The freely offered, sincere heart of a poor, powerless individual is worth a thousand times more in the sight of God than the assiduously courted, self-interested heart of a rich one.

Because cooks love the social aspect of food, cooking for one is intrinsically interesting. A good meal is like a present, and it can feel goofy, at best, to give yourself a present. On the other hand, there is something life affirming in taking the trouble to feed yourself well, or even decently. Cooking for yourself allows you to be strange or decadent or both. The chances of liking what you make are high, but if it winds up being disgusting, you can always throw it away and order a pizza; no one else will know. In the end, the experimentation, the impulsiveness, and the invention that such conditions allow for will probably make you a better cook.

Being in love (l’amour fou) a pathological variant of loving. Being in love = addiction, obsession, exclusion of others, insatiable demand for presence, paralysis of other interests and activities. A disease of love, a fever (therefore exalting). One “falls” in love. But this is one disease which, if one must have it, is better to have often rather than infrequently. It’s less mad to fall in love often (less inaccurate for there are many wonderful people in the world) than only two or three times in one’s life. Or maybe it’s better always to be in love with several people at any given time.

Anthropocentric as [the gardener] may be, he recognizes that he is dependent for his health and survival on many other forms of life, so he is careful to take their interests into account in whatever he does. He is in fact a wilderness advocate of a certain kind. It is when he respects and nurtures the wilderness of his soil and his plants that his garden seems to flourish most. Wildness, he has found, resides not only out there, but right here: in his soil, in his plants, even in himself... But wildness is more a quality than a place, and though humans can't manufacture it, they can nourish and husband it... The gardener cultivates wildness, but he does so carefully and respectfully, in full recognition of its mystery.

Just shut up and start sucking each other's faces already," Vida grumbled, leaning awkwardly against the stump. She would never admit it aloud, but I knew the burns on her back her eating her alive with pain. "I'm trying to make up for the sleep I lost when you started screeching at each other like cats in heat." "Miss Vida," Liam said, "has anyone ever told you that you are positively the whipped cream on the sundae of life?" She glared at him. "Anyone ever told you your head is shaped like a pencil?" "That is physically impossible," Chubs groused. "He'd be--" "Actually," Liam began, "Cole once did try to-- What?" "Oh, I'm sorry," Chub said, "apparently the middle of my sentence interrupted the beginning of yours. Do continue." "I'm going to guess you probably don't want to hear about the time he pushed my head through the neighbours fence..." "Was there a lot of blood?" Vida asked, suddenly interested. "Did you lose an ear?" Liam held his hands up next to his ears, indicating both were firmly attached to his skull. "Then, no" she said. "No one wants to hear your boring-ass story.

I suppressed a sigh. Hungary felt increasingly like reading War and Peace: new characters came up every five minutes, with their unusual names and distinctive locutions, and you had to pay attention to them for a time, even though you might never see them again for the whole rest of the book. I would rather have talked to Ivan, the love interest, but somehow I didn’t get to decide. At the same time, I also felt that these superabundant personages weren’t irrelevant at all, but somehow the opposite, and that when Ivan had told me to make friends with the other kids, he had been telling me something important about the world, about how the fateful character in your life wasn’t the one who buried you in a rock, but the one who led you out to more people.

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

But there was a time when each of us stood naked before the world, confronting life as a serious problem with which we were intimately and passionately concerned. There was a time when it was of vital interest to us to find out whether there was a God or not. Obviously the existence or otherwise of a future life must be of the very first importance to somebody who is going to live her present one, because her manner of living it must hinge on the problem. There was a time when Free Love versus Catholic Morality was a question of as much importance to our hot bodies as if a pistol had been clapped to our heads. Further back, there were times when we wondered with all our souls what the world was, what love was, what we were ourselves.

Paine suffered then, as now he suffers not so much because of what he wrote as from the misinterpretations of others... He disbelieved the ancient myths and miracles taught by established creeds. But the attacks on those creeds - or on persons devoted to them - have served to darken his memory, casting a shadow across the closing years of his life. When Theodore Roosevelt termed Tom Paine a 'dirty little atheist' he surely spoke from lack of understanding. It was a stricture, an inaccurate charge of the sort that has dimmed the greatness of this eminent American. But the true measure of his stature will yet be appreciated. The torch which he handed on will not be extinguished. If Paine had ceased his writings with 'The Rights of Man' he would have been hailed today as one of the two or three outstanding figures of the Revolution. But 'The Age of Reason' cost him glory at the hands of his countrymen - a greater loss to them than to Tom Paine. I was always interested in Paine the inventor. He conceived and designed the iron bridge and the hollow candle; the principle of the modern central draught burner. The man had a sort of universal genius. He was interested in a diversity of things; but his special creed, his first thought, was liberty. Traducers have said that he spent his last days drinking in pothouses. They have pictured him as a wicked old man coming to a sorry end. But I am persuaded that Paine must have looked with magnanimity and sorrow on the attacks of his countrymen. That those attacks have continued down to our day, with scarcely any abatement, is an indication of how strong prejudice, when once aroused, may become. It has been a custom in some quarters to hold up Paine as an example of everything bad. The memory of Tom Paine will outlive all this. No man who helped to lay the foundations of our liberty - who stepped forth as the champion of so difficult a cause - can be permanently obscured by such attacks. Tom Paine should be read by his countrymen. I commend his fame to their hands. {The Philosophy of Paine, June 7, 1925}

We will never cease our critique of those persons who distort the past, rewrite it, falsify it, who exaggerate the importance of one event and fail to mention some other; such a critique is proper (it cannot fail to be), but it doesn't count for much unless a more basic critique precedes it: a critique of human memory as such. For after all, what can memory actually do, the poor thing? It is only capable of retaining a paltry little scrap of the past, and no one knows why just this scrap and not some other one, since in each of us the choice occurs mysteriously, outside our will or our interests. We won't understand a thing about human life if we persist in avoiding the most obvious fact: that a reality no longer is what it was when it was; it cannot be reconstructed. Even the most voluminous archives cannot help.

I made sure to pay attention to everything I was doing. To be fully in the moment. Because that's all life is, really, a string of moments that you knot together and carry with you. Hopefully most of those moments are wonderful, but of course they won't all be. The trick is to recognize an important one when it happens. Even if you share the moment with someone else, it is still yours. Your string is different from anyone else's. It is something no one can ever take away from you. It will protect you and guide you, because it IS you. What you hold here, in your hand, in this box, this is my string. "Until recently, I thought it was death that gave meaning to life--that having an endpoint is what spurred us on to embrace life while we had it. But I was wrong. It isn't death that gives meaning to life. Life gives meaning to life. The answer to the meaning of life is hidden right there inside the question. "What matters is holding tight to that string, and not letting anyone tell us our goals aren't big enough or our interests are silly. But the voices of others aren't the only ones we need to worry about. We tend to be our own worst critics. Ralph Waldo Emerson wrote: 'Most of the shadows in this life are caused by our standing in our own sunshine.' ... Wisdom is found in the least expected places. Always keep your eyes open. Don't block your own sunshine. Be filled with wonder.

You can resist the seductions of grandiosity, blame, and shame. You can support other people in their creative efforts, acknowledging the truth that there’s plenty of room for everyone. You can measure your worth by your dedication to your path, not by your successes or failures. You can battle your demons (through therapy, recovery, prayer, or humility) instead of battling your gifts—in part by realizing that your demons were never the ones doing the work, anyhow. You can believe that you are neither a slave to inspiration nor its master, but something far more interesting—its partner—and that the two of you are working together toward something intriguing and worthwhile. You can live a long life, making and doing really cool things the entire time. You might earn a living with your pursuits or you might not, but you can recognize that this is not really the point. And at the end of your days, you can thank creativity for having blessed you with a charmed, interesting, passionate existence.

Sometimes without conscious realization, our thoughts, our faith, out interests are entered into the past. We talk about other times, other places, other persons, and lose our living hold on the present. Sometimes we think if we could just go back in time we would be happy. But anyone who attempts to reenter the past is sure to be disappointed. Anyone who has ever revisited the place of his birth after years of absence is shocked by the differences between the way the place actually is, and the way he has remembered it. He may walk along old familiar streets and roads, but he is a stranger in a strange land. He has thought of this place as home, but he finds he is no longer here even in spirit. He has gone onto a new and different life, and in thinking longingly of the past, he has been giving thought and interest to something that no longer really exists.

I'm never really comfortable at parties. Maybe I'm just not the partying type. ...I think it's because I'm never sure what to do with myself. I mean, there're drinks, but I don't like being drunk.... There's music, but I never really learned to dance to anything that involved an electric guitar. There are people to talk to...but once you put all the stupid things I do aside, I'm really not that interesting. I like reading, staying home, going on walks with my dog.... Who wants to hear about that? Especially when I would have to scream it over music to which no one dances. So I'm there but not drinking, listening to music but not dancing, and trying to have conversations with near-strangers about anything other than my own stupid life.... Leads to a lot of awkward pauses. And then I start wondering why I showed up in the first place." -- Cold Days (The Dresden Files Book 14), pg. 33

The neurons that do expire are the ones that made imitation possible. When you are capable of skillful imitation, the sweep of choices before you is too large; but when your brain loses its spare capacity, and along with it some agility, some joy in winging it, and the ambition to do things that don't suit it, then you finally have to settle down to do well the few things that your brain really can do well--the rest no longer seems pressing and distracting, because it is now permanently out of reach. The feeling that you are stupider than you were is what finally interests you in the really complex subjects of life: in change, in experience, in the ways other people have adjusted to disappointment and narrowed ability. You realize that you are no prodigy, your shoulders relax, and you begin to look around you, seeing local color unrivaled by blue glows of algebra and abstraction.

And there’s nothing better than brothers. Friends are great, but they come and go. Lovers are fun, but kind of stupid, too. They say stupid things to each other and they ignore all their friends because they’re too busy staring, and they get jealous, and they have fights over dumb shit like who did the dishes last or why they can’t fold their fucking socks, and maybe the sex gets bad, or maybe they stop finding each other interesting, and then somebody bangs someone else, and everyone cries, and they see each other years later, and that person you once shared everything with is a total stranger you don’t even want to be around because it’s awkward. But brothers. Brothers never go away. That’s for life. And I know married folks are supposed to be for life, too, but they’re not always. Brothers you can’t get rid of. They get who you are, and what you like, and they don’t care who you sleep with or what mistakes you make, because brothers aren’t mixed up in that part of your life. They see you at your worst, and they don’t care. And even when you fight, it doesn’t matter so much, because they still have to say hi to you on your birthday, and by then, everybody’s forgotten about it, and you have cake together.” She nodded. “So as much as I love my present, and as nice as it is to get a thank you, I don’t need either of ’em. Nothing’s too much to ask when it comes to brothers.

The First [Friend] is the alter ego, the man who first reveals to you that you are not alone in the world by turning out (beyond hope) to share all your most secret delights. There is nothing to be overcome in making him your friend; he and you join like raindrops on a window. But the Second Friend is the man who disagrees with you about everything. He is not so much the alter ego as the antiself. Of course he shares your interests; otherwise he would not become your friend at all. But he has approached them all at a different angle. He has read all the right books but has got the wrong thing out of every one. It is as if he spoke your language but mispronounced it. How can he be so nearly right and yet, invariably, just not right? He is as fascinating (and infuriating) as a woman. When you set out to correct his heresies, you will find that he forsooth to correct yours! And then you go at it, hammer and tongs, far into the night, night after night, or walking through fine country that neither gives a glance to, each learning the weight of the other's punches, and often more like mutually respectful enemies than friends. Actually (though it never seems so at the time) you modify one another's thought; out of this perpetual dogfight a community of mind and a deep affection emerge.

The most important thing I learned on Tralfamadore was that when a person dies he only appears to die. He is still very much alive in the past, so it is very silly for people to cry at his funeral. All moments, past, present and future, always have existed, always will exist. The Tralfamadorians can look at all the different moments just that way we can look at a stretch of the Rocky Mountains, for instance. They can see how permanent all the moments are, and they can look at any moment that interests them. It is just an illusion we have here on Earth that one moment follows another one, like beads on a string, and that once a moment is gone it is gone forever. 'When a Tralfamadorian sees a corpse, all he thinks is that the dead person is in a bad condition in that particular moment, but that the same person is just fine in plenty of other moments. Now, when I myself hear that somebody is dead, I simply shrug and say what the Tralfamadorians say about dead people, which is "so it goes.

In sharp contrast with our culture, the Bible teaches that the essence of marriage is a sacrificial commitment to the good of the other. That means that love is more fundamentally action than emotion. But in talking this way, there is a danger of falling into the opposite error that characterized many ancient and traditional societies. It is possible to see marriage as merely a social transaction, a way of doing your duty to family, tribe and society. Traditional societies made the family the ultimate value in life, and so marriage was a mere transaction that helped your family's interest. By contrast, contemporary Western societies make the individual's happiness the ultimate value, and so marriage becomes primarily an experience of romantic fulfillment. But the Bible sees GOD as the supreme good - not the individual or the family - and that gives us a view of marriage that intimately unites feelings AND duty, passion AND promise. That is because at the heart of the Biblical idea of marriage is the covenant.

There is a strange emptiness to life without myths. I am African American — by which I mean, a descendant of slaves, rather than a descendant of immigrants who came here willingly and with lives more or less intact. My ancestors were the unwilling, unintact ones: children torn from parents, parents torn from elders, people torn from roots, stories torn from language. Past a certain point, my family’s history just… stops. As if there was nothing there. I could do what others have done, and attempt to reconstruct this lost past. I could research genealogy and genetics, search for the traces of myself in moldering old sale documents and scanned images on microfiche. I could also do what members of other cultures lacking myths have done: steal. A little BS about Atlantis here, some appropriation of other cultures’ intellectual property there, and bam! Instant historically-justified superiority. Worked great for the Nazis, new and old. Even today, white people in my neck of the woods call themselves “Caucasian”, most of them little realizing that the term and its history are as constructed as anything sold in the fantasy section of a bookstore. These are proven strategies, but I have no interest in them. They’ll tell me where I came from, but not what I really want to know: where I’m going. To figure that out, I make shit up.

The problem is, it's just not enough to live according to the rules. Sure, you manage to live according to the rules. Sometimes it's tight, extremely tight, but on the whole you manage it. Your tax papers are up to date. Your bills paid on time. You never go out without your identity card (and the special little wallet for your Visa!). Yet you haven’t any friends. The rules are complex, multiform. There’s the shopping that needs doing out of working hours, the automatic dispensers where money has to be got (and where you so often have to wait). Above all there are the different payments you must make to the organizations that run different aspects of your life. You can fall ill into the bargain, which involves costs, and more formalities. Nevertheless, some free time remains. What’s to be done? How do you use your time? In dedicating yourself to helping people? But basically other people don’t interest you. Listening to records? That used to be a solution, but as the years go by you have to say that music moves you less and less. Taken in its widest sense, a spot of do-it-yourself can be a way out. But the fact is that nothing can halt the ever-increasing recurrence of those moments when your total isolation, the sensation of an all-consuming emptiness, the foreboding that your existence is nearing a painful and definitive end all combine to plunge you into a state of real suffering. And yet you haven’t always wanted to die. You have had a life. There have been moments when you were having a life. Of course you don't remember too much about it; but there are photographs to prove it. This was probably happening round about the time of your adolescence, or just after. How great your appetite for life was, then! Existence seemed so rich in new possibilities. You might become a pop singer, go off to Venezuela. More surprising still, you have had a childhood. Observe, now, a child of seven, playing with his little soldiers on the living room carpet. I want you to observe him closely. Since the divorce he no longer has a father. Only rarely does he see his mother, who occupies an important post in a cosmetics firm. And yet he plays with his little soldiers and the interest he takes in these representations of the world and of war seems very keen. He already lacks a bit of affection, that's for sure, but what an air he has of being interested in the world! You too, you took an interest in the world. That was long ago. I want you to cast your mind back to then. The domain of the rules was no longer enough for you; you were unable to live any longer in the domain of the rules; so you had to enter into the domain of the struggle. I ask you to go back to that precise moment. It was long ago, no? Cast your mind back: the water was cold.

So it hadn’t been wrong or dishonest of her to say no this morning, when he asked if she hated him, any more than it had been wrong or dishonest to serve him the elaborate breakfast and to show the elaborate interest in his work, and to kiss him goodbye. The kiss, for that matter, had been exactly right—a perfectly fair, friendly kiss, a kiss for a boy you’d just met at a party, a boy who’d danced with you and made you laugh and walked you home afterwards, talking about himself all the way. The only real mistake, the only wrong and dishonest thing, was ever to have seen him as anything more than that. Oh, for a month or two, just for fun, it might be all right to play a game like that with a boy; but all these years! And all because, in a sentimentally lonely time long ago, she had found it easy and agreeable to believe whatever this one particular boy felt like saying, and to repay him for that pleasure by telling easy, agreeable lies of her own, until each was saying what the other most wanted to hear—until he was saying “I love you” and she was saying “Really, I mean it; you’re the most interesting person I’ve ever met.” What a subtle, treacherous thing it was to let yourself go that way! Because once you’d started it was terribly difficult to stop; soon you were saying “I’m sorry, of course you’re right,” and “Whatever you think is best,” and “You’re the most wonderful and valuable thing in the world,” and the next thing you knew all honesty, all truth, was as far away and glimmering, as hopelessly unattainable as the world of the golden people. Then you discovered you were working at life the way the Laurel Players worked at The Petrified Forest, or the way Steve Kovick worked at his drums—earnest and sloppy and full of pretension and all wrong; you found you were saying yes when you meant no, and “We’ve got to be together on this thing” when you meant the very opposite; then you were breathing gasoline as if it were flowers and abandoning yourself to a delirium of love under the weight of a clumsy, grunting, red-faced man you didn’t even like—Shep Campbell!—and then you were face to face, in total darkness, with the knowledge that you didn’t know who you were. (p.416-7)

It’s not a crime to wish for other worlds. You’ll get taxed for it but they can’t throw you in jail for creating your own private world…yet. Dramatics are fun, an indulgence. ‘You can’t go backward,’ ‘You can’t live in the past,’ they tell you. Why not? ‘You’ve got to put all that behind you and move on to other things,’ they say. Bullshit! These are all expressions of modern disposability. It’s a mediocritizing technique—trying to get rid of what I call ‘past orthodoxies.’ It’s our past that makes us unique, therefore it’s our past that economic interests want to rob from us, so they can sell us a new, improved future. Society now depends on a disposable world—out with the old, in with the new, including relationships. But how we weep and wish we could hold onto those cherished moments forever, to those long-whispered dreams, those tortured nights—how we want to grasp them and stop them from sifting through our fingers. I say, ‘Don’t let it happen. Keep things the way you want them and let the rest of the world be duped.

I believe the most difficult situation to be in, is one of mind-game-playing. Interestingly enough, it can be observed that it’s those from the most prosperous countries that tend to play the most mind-games with other people. They even write things about it. Why is it very difficult to be honest and transparent about what one thinks and feels? Why must one resort to manipulations and mind-mockery and mimicry? It is such a sad situation or state for any person to be in. Living in cubicle within cubicle within cubicle of themselves. Victims and perpetrators of mind games, interestingly, are the most paranoid about it happening to them— because they do it, they think everyone else does it too. Or because it’s been done to them, they think everyone will do it to them. Why cannot people say what they think, think what they say, say what they mean and mean what they say? The world would be happier if we were all just living out in a big plain in Africa! Roaming with animals, walking barefoot, being simple, transparent, real...

You will not remember much from school. School is designed to teach you how to respond and listen to authority figures in the event of an emergency. Like if there's a bomb in a mall or a fire in an office. It can, apparently, take you more than a decade to learn this. These are not the best days of your life. They are still ahead of you. You will fall in love and have your heart broken in many different, new and interesting ways in college or university (if you go) and you will actually learn things, as at this point, people will believe you have a good chance of obeying authority and surviving, in the event of an emergency. If, in your chosen career path, there are award shows that give out more than ten awards in one night or you have to pay someone to actually take the award home to put on your mantlepiece, then those awards are more than likely designed to make young people in their 20's work very late, for free, for other people. Those people will do their best to convince you that they have value. They don't. Only the things you do have real, lasting value, not the things you get for the things you do. You will, at some point, realise that no trophy loves you as much as you love it, that it cannot pay your bills (even if it increases your salary slightly) and that it won't hold your hand tightly as you say your last words on your deathbed. Only people who love you can do that. If you make art to feel better, make sure it eventually makes you feel better. If it doesn't, stop making it. You will love someone differently, as time passes. If you always expect to feel the same kind of love you felt when you first met someone, you will always be looking for new people to love. Love doesn't fade. It just changes as it grows. It would be boring if it didn't. There is no truly "right" way of writing, painting, being or thinking, only things which have happened before. People who tell you differently are assholes, petrified of change, who should be violently ignored. No philosophy, mantra or piece of advice will hold true for every conceivable situation. "The early bird catches the worm" does not apply to minefields. Perfection only exists in poetry and movies, everyone fights occasionally and no sane person is ever completely sure of anything. Nothing is wrong with any of this. Wisdom does not come from age, wisdom comes from doing things. Be very, very careful of people who call themselves wise, artists, poets or gurus. If you eat well, exercise often and drink enough water, you have a good chance of living a long and happy life. The only time you can really be happy, is right now. There is no other moment that exists that is more important than this one. Do not sacrifice this moment in the hopes of a better one. It is easy to remember all these things when they are being said, it is much harder to remember them when you are stuck in traffic or lying in bed worrying about the next day. If you want to move people, simply tell them the truth. Today, it is rarer than it's ever been. (People will write things like this on posters (some of the words will be bigger than others) or speak them softly over music as art (pause for effect). The reason this happens is because as a society, we need to self-medicate against apathy and the slow, gradual death that can happen to anyone, should they confuse life with actually living.)

Memory cannot be understood, either, without a mathematical approach. The fundamental given is the ratio between the amount of time in the lived life and the amount of time from that life that is stored in memory. No one has ever tried to calculate this ratio, and in fact there exists no technique for doing so; yet without much risk of error I could assume that the memory retains no more than a millionth, a hundred-millionth, in short an utterly infinitesimal bit of the lived life. That fact too is part of the essence of man. If someone could retain in his memory everything he had experienced, if he could at any time call up any fragment of his past, he would be nothing like human beings: neither his loves nor his friendships nor his angers nor his capacity to forgive or avenge would resemble ours. We will never cease our critique of those persons who distort the past, rewrite it, falsify it, who exaggerate the importance of one event and fail to mention some other; such a critique is proper (it cannot fail to be), but it doesn't count for much unless a more basic critique precedes it: a critique of human memory as such. For after all, what can memory actually do, the poor thing? It is only capable of retaining a paltry little scrap of the past, and no one knows why just this scrap and not some other one, since in each of us the choice occurs mysteriously, outside our will or our interests. We won't understand a thing about human life if we persist in avoiding the most obvious fact: that a reality no longer is what it was when it was; it cannot be reconstructed.

One fine day you decide to talk less and less about the things you care most about, and when you have to say something, it costs you an effort . . . You’re good and sick of hearing yourself talk . . . you abridge . . . You give up … For thirty years you’ve been talking . . . You don’t care about being right anymore. You even lose your desire to keep hold of the small place you’d reserved yourself among the pleasures of life . . . You’re fed up … From that time on you’re content to eat a little something, cadge a little warmth, and sleep as much as possible on the road to nowhere. To rekindle your interest, you’d have to think up some new grimaces to put on in the presence of others . . . But you no longer have the strength to renew your repertory. You stammer. Sure, you still look for excuses for hanging around with the boys, but death is there too, stinking, right beside you, it’s there the whole time, less mysterious than a game of poker. The only thing you continue to value is petty regrets, like not finding time to run out to Bois-Colombes to see your uncle while he was still alive, the one whose little song died forever one afternoon in February. That horrible little regret is all we have left of life, we’ve vomited up the rest along the way, with a good deal of effort and misery. We’re nothing now but an old lamppost with memories on a street where hardly anyone passes anymore.

Sometimes a strikeout means that the slugger’s girlfriend just ran off with the UPS driver. Sometimes a muffed ground ball means that the shortstop’s baby daughter has a pain in her head that won’t go away. And handicapping is for amateur golfers, not ballplayers. Pitchers don’t ease off on the cleanup hitter because of the lumps just discovered in his wife’s breast. Baseball is not life. It is a fiction, a metaphor. And a ballplayer is a man who agrees to uphold that metaphor as though lives were at stake. Perhaps they are. I cherish a theory I once heard propounded by G.Q. Durham that professional baseball is inherently antiwar. The most overlooked cause of war, his theory runs, is that it’s so damned interesting. It takes hard effort, skill, love and a little luck to make times of peace consistently interesting. About all it takes to make war interesting is a life. The appeal of trying to kill others without being killed yourself, according to Gale, is that it brings suspense, terror, honor, disgrace, rage, tragedy, treachery and occasionally even heroism within range of guys who, in times of peace, might lead lives of unmitigated blandness. But baseball, he says, is one activity that is able to generate suspense and excitement on a national scale, just like war. And baseball can only be played in peace. Hence G.Q.’s thesis that pro ball-players—little as some of them may want to hear it—are basically just a bunch of unusually well-coordinated guys working hard and artfully to prevent wars, by making peace more interesting.

Once upon a time, there was a bird. He was adorned with two perfect wings and with glossy, colorful, marvelous feathers. One day, a woman saw this bird and fell in love with him. She invited the bird to fly with her, and the two travelled across the sky in perfect harmony. She admired and venerated and celebrated that bird. But then she thought: He might want to visit far-off mountains! And she was afraid, afraid that she would never feel the same way about any other bird. And she thought: “I’m going to set a trap. The next time the bird appears, he will never leave again.” The bird, who was also in love, returned the following day, fell into the trap and was put in a cage. She looked at the bird every day. There he was, the object of her passion, and she showed him to her friends, who said: “Now you have everything you could possibly want.” However, a strange transformation began to take place: now that she had the bird and no longer needed to woo him, she began to lose interest. The bird, unable to fly and express the true meaning of his life, began to waste away and his feathers to lose their gloss; he grew ugly; and the woman no longer paid him any attention, except by feeding him and cleaning out his cage. One day, the bird died. The woman felt terribly sad and spent all her time thinking about him. But she did not remember the cage, she thought only of the day when she had seen him for the first time, flying contentedly amongst the clouds. If she had looked more deeply into herself, she would have realized that what had thrilled her about the bird was his freedom, the energy of his wings in motion, not his physical body. Without the bird, her life too lost all meaning, and Death came knocking at her door. “Why have you come?” she asked Death. “So that you can fly once more with him across the sky,” Death replied. “If you had allowed him to come and go, you would have loved and admired him ever more; alas, you now need me in order to find him again.

-Desiderata- Go placidly amid the noise and haste, and remember what peace there may be in silence. As far as possible without surrender be on good terms with all persons. Speak your truth quietly and clearly; and listen to others, even the dull and the ignorant; they too have their story. Avoid loud and aggressive persons, they are vexations to the spirit. If you compare yourself with others, you may become vain and bitter; for always there will be greater and lesser persons than yourself. Enjoy your achievements as well as your plans. Keep interested in your own career, however humble; it is a real possession in the changing fortunes of time. Exercise caution in your business affairs; for the world is full of trickery. But let this not blind you to what virtue there is; many persons strive for high ideals; and everywhere life is full of heroism. Be yourself. Especially, do not feign affection. Neither be cynical about love; for in the face of all aridity and disenchantment it is as perennial as the grass. Take kindly the counsel of the years, gracefully surrendering the things of youth. Nurture strength of spirit to shield you in sudden misfortune. But do not distress yourself with dark imaginings. Many fears are born of fatigue and loneliness. Beyond a wholesome discipline, be gentle with yourself. You are a child of the universe, no less than the trees and the stars; you have a right to be here. And whether or not it is clear to you, no doubt the universe is unfolding as it should. Therefore be at peace with God, whatever you conceive Him to be, and whatever your labors and aspirations, in the noisy confusion of life keep peace with your soul. With all its sham, drudgery, and broken dreams, it is still a beautiful world. Be cheerful. Strive to be happy.

[L]et us not overlook the further great fact, that not only does science underlie sculpture, painting, music, poetry, but that science is itself poetic. The current opinion that science and poetry are opposed is a delusion. ... On the contrary science opens up realms of poetry where to the unscientific all is a blank. Those engaged in scientific researches constantly show us that they realize not less vividly, but more vividly, than others, the poetry of their subjects. Whoever will dip into Hugh Miller's works on geology, or read Mr. Lewes's “Seaside Studies,” will perceive that science excites poetry rather than extinguishes it. And whoever will contemplate the life of Goethe will see that the poet and the man of science can co-exist in equal activity. Is it not, indeed, an absurd and almost a sacrilegious belief that the more a man studies Nature the less he reveres it? Think you that a drop of water, which to the vulgar eye is but a drop of water, loses anything in the eye of the physicist who knows that its elements are held together by a force which, if suddenly liberated, would produce a flash of lightning? Think you that what is carelessly looked upon by the uninitiated as a mere snow-flake, does not suggest higher associations to one who has seen through a microscope the wondrously varied and elegant forms of snow-crystals? Think you that the rounded rock marked with parallel scratches calls up as much poetry in an ignorant mind as in the mind of a geologist, who knows that over this rock a glacier slid a million years ago? The truth is, that those who have never entered upon scientific pursuits know not a tithe of the poetry by which they are surrounded. Whoever has not in youth collected plants and insects, knows not half the halo of interest which lanes and hedge-rows can assume. Whoever has not sought for fossils, has little idea of the poetical associations that surround the places where imbedded treasures were found. Whoever at the seaside has not had a microscope and aquarium, has yet to learn what the highest pleasures of the seaside are. Sad, indeed, is it to see how men occupy themselves with trivialities, and are indifferent to the grandest phenomena—care not to understand the architecture of the universe, but are deeply interested in some contemptible controversy about the intrigues of Mary Queen of Scots!—are learnedly critical over a Greek ode, and pass by without a glance that grand epic... upon the strata of the Earth!

You both love Tolstoy and Dostoyevsky, Hawthorne and Melville, Flaubert and Stendahl, but at that stage of your life you cannot stomach Henry James, while Gwyn argues that he is the giant of giants, the colossus who makes all other novelists look like pygmies. You are in complete harmony about the greatness of Kafka and Beckett, but when you tell her that Celine belongs in their company, she laughs at you and calls him a fascist maniac. Wallace Stevens yes, but next in line for you is William Carlos Williams, not T.S. Eliot, whose work Gwyn can recite from memory. You defend Keaton, she defends Chaplin, and while you both howl at the sight of the Marx Brothers, your much-adored W.C. Fields cannot coax a single smile from her. Truffaut at his best touches you both, but Gwyn finds Godard pretentious and you don't, and while she lauds Bergman and Antonioni as twin masters of the universe, you reluctantly tell her that you are bored by their films. No conflicts about classical music, with J.S. Bach at the top of the list, but you are becoming increasingly interested in jazz, while Gwyn still clings to the frenzy of rock and roll, which has stopped saying much of anything to you. She likes to dance, and you don't. She laughs more than you do and smokes less. She is a freer, happier person than you are, and whenever you are with her, the world seems brighter and more welcoming, a place where your sullen, introverted self can almost begin to feel at home.

There are at the present time two great nations in the world, which started from different points, but seem to tend towards the same end. I allude to the Russians and the Americans. Both of them have grown up unnoticed; and whilst the attention of mankind was directed elsewhere, they have suddenly placed themselves in the front rank among the nations, and the world learned their existence and their greatness at almost the same time. All other nations seem to have nearly reached their natural limits, and they have only to maintain their power; but these are still in the act of growth. All the others have stopped, or continue to advance with extreme difficulty; these alone are proceeding with ease and celerity along a path to which no limit can be perceived. The American struggles against the obstacles which nature opposes to him; the adversaries of the Russian are men. The former combats the wilderness and savage life; the latter, civilization with all its arms. The conquests of the American are therefore gained with the ploughshare; those of the Russian by the sword. The Anglo-American relies upon personal interest to accomplish his ends, and gives free scope to the unguided strength and common sense of the people; the Russian centres all the authority of society in a single arm. The principal instrument of the former is freedom; of the latter, servitude. Their starting-point is different, and their courses are not the same; yet each of them seems marked out by the will of Heaven to sway the destinies of half the globe.

And as soon as you have renounced that aim of "surviving at any price" and gone where the calm and simple people go—then imprisonment begins to transform your former character in an astonishing way. To transform it in a direction most unexpected to you. And it would seem that in this situation feelings of malice, the disturbance of being oppressed, aimless hate, irritability, and nervousness ought to multiply. But you yourself do not notice how, with the impalpable flow of time, slavery nurtures in you the shoots of contradictory feelings. Once upon a time you were sharply intolerant. You were constantly in a rush. And you were constantly short of time. And now you have time with interest. You are surfeited with it, with its months and its years, behind you and ahead of you—and a beneficial calming fluid pours through your blood vessels—patience. You are acending... Formerly you never forgave anyone. You judged people without mercy. And you praised people with equal lack of moderation. And now an understanding mildness has become the basis of your uncategorical judgements. You have come to realize your own weakness—and you can therefore understand the weakness of others. And be astonished at another's strength. And wish to possess it yourself. The stones rustle beneath our feet. We are ascending... With the year, armor-plated restraint covers your heart and all your skin. You do not hasten to question and you do not hasten to answer. Your tongue has lost its flexible capability for easy oscillation. Your eyes do not flash over with gladness over good tidings, nor do they darken with grief. For you still have to verify whether that's how it is going to be. And you also have to work out—what is gladness and what is grief. And now the rule of your life is this: Do not rejoice when you have found, do not weep when you have lost. Your soul, which formerly was dry, now ripens with suffering. And even if you haven't come to love your neighbors in the Christian sense, you are at least learning to love those close to you.

Do not despise your inner world. That is the first and most general piece of advice I would offer… Our society is very outward-looking, very taken up with the latest new object, the latest piece of gossip, the latest opportunity for self-assertion and status. But we all begin our lives as helpless babies, dependent on others for comfort, food, and survival itself. And even though we develop a degree of mastery and independence, we always remain alarmingly weak and incomplete, dependent on others and on an uncertain world for whatever we are able to achieve. As we grow, we all develop a wide range of emotions responding to this predicament: fear that bad things will happen and that we will be powerless to ward them off; love for those who help and support us; grief when a loved one is lost; hope for good things in the future; anger when someone else damages something we care about. Our emotional life maps our incompleteness: A creature without any needs would never have reasons for fear, or grief, or hope, or anger. But for that very reason we are often ashamed of our emotions, and of the relations of need and dependency bound up with them. Perhaps males, in our society, are especially likely to be ashamed of being incomplete and dependent, because a dominant image of masculinity tells them that they should be self-sufficient and dominant. So people flee from their inner world of feeling, and from articulate mastery of their own emotional experiences. The current psychological literature on the life of boys in America indicates that a large proportion of boys are quite unable to talk about how they feel and how others feel — because they have learned to be ashamed of feelings and needs, and to push them underground. But that means that they don’t know how to deal with their own emotions, or to communicate them to others. When they are frightened, they don’t know how to say it, or even to become fully aware of it. Often they turn their own fear into aggression. Often, too, this lack of a rich inner life catapults them into depression in later life. We are all going to encounter illness, loss, and aging, and we’re not well prepared for these inevitable events by a culture that directs us to think of externals only, and to measure ourselves in terms of our possessions of externals. What is the remedy of these ills? A kind of self-love that does not shrink from the needy and incomplete parts of the self, but accepts those with interest and curiosity, and tries to develop a language with which to talk about needs and feelings. Storytelling plays a big role in the process of development. As we tell stories about the lives of others, we learn how to imagine what another creature might feel in response to various events. At the same time, we identify with the other creature and learn something about ourselves. As we grow older, we encounter more and more complex stories — in literature, film, visual art, music — that give us a richer and more subtle grasp of human emotions and of our own inner world. So my second piece of advice, closely related to the first, is: Read a lot of stories, listen to a lot of music, and think about what the stories you encounter mean for your own life and lives of those you love. In that way, you will not be alone with an empty self; you will have a newly rich life with yourself, and enhanced possibilities of real communication with others.

You know what's wrong with scientific power?... It's a form of inherited wealth... Most kinds of power require a substantial sacrifice by whoever wants the power. There is an apprenticeship, a discipline lasting many years. Whatever kind of power you want. President of the company. Black belt in karate. Spiritual Guru. Whatever it is you seek, you have to put in the time, the practice, the effort. You must give up a lot to get it. It has to be very important to you. And once you have attained it, it is your power. It can't be given away: it resides in you. It is literally the result of your discipline. Now, what is interesting about this process is that, by the time someone has acquired the ability to his with his bare hands, he has also matured to the point where he won't use it unwisely. So that kind of power has a built-in control. The discipline of the getting the power changes you so that you won't abuse it. But scientific power is like inherited wealth: attained without discipline. You read what others have done, and you take the next step... There is no discipline... no mastery: old scientists are ignored. There is no humility before nature... A karate master does not kill people with his bare hands. He does not lose his temper and kill his wife. The person who kills is the person who has no discipline, no restraint, and who has purchased his power in the form of a Saturday night special. And that is the kind of power that science fosters, and permits.

Isn’t it funny how we make rational excuses for being out of alignment? We say, “Well, this ____ and that ____ happened, so it makes perfect sense for me to be feeling like this ____ and wanting to do this ____.” Yet, to this day, I have never met a happy person who adheres to those excuses. In fact, each time I – or anyone else – decide to give in to “rational excuses” that justify feeling bad – it’s interesting that only further suffering is the result. There is never a good enough reason for us to be out of alignment with peace. Sure, we can go there and make choices that dim our lights… and that is fine; there certainly is purpose for it and the contrast gives us lessons to learn… yet if we’re aware of what we are doing and we’re ready to let go of the suffering – then why go there at all? It’s like beating a dead horse. Been there, done that… so why do we keep repeating it? Pain is going to happen; it’s inevitable in this human experience, yet it is often so brief. When we make those excuses, what happens is: we pick up that pain and begin to carry it with us into the next day… and the next day… into next week… maybe next month… and some of us even carry it for years or to our graves! Forgive, let it go! It is NOT worth it! It is NEVER worth it. There is never a good enough reason for us to pick up that pain and carry it with us. There is never a good enough reason for us to be out of alignment with peace. Unforgiveness hurts you; it hurts others, so why even go there? Why even promote pain? Why say painful things to yourself or others? Why think pain? Just let it go! Whenever I look back on painful things or feel pain today, I know it is my EGO that drives me to “go there.” The EGO likes to have the last word, it likes to feel superior, it likes to make others feel less than in hopes that it will make itself (me) feel better about my insecurities. Maybe if I hurt them enough, they will feel the pain I felt over what they did to me. It’s only fair! It’s never my fault; it’s always someone else’s. There is a twisted sense of pleasure I get from feeling this way, and my EGO eats it right up. YET! With awareness that continues to grow and expand each day, I choose to not feed my pain (EGO) or even go there. I still feel it at times, of course, so I simply acknowledge it and then release it. I HAVE power and choice over my speech and actions. I do not need to ever “go there” again. It’s my choice; it’s your choice. So it’s about damn time we start realizing this. We are not victims of our impulses or emotions; we have the power to control them, and so it’s time to stop acting like we don’t. It’s time to relinquish the excuses.

I ran across an excerpt today (in English translation) of some dialogue/narration from the modern popular writer, Paulo Coelho in his book: Aleph.(Note: bracketed text is mine.)... 'I spoke to three scholars,' [the character says 'at last.'] ...two of them said that, after death, the [sic (misprint, fault of the publisher)] just go to Paradise. The third one, though, told me to consult some verses from the Koran. [end quote]' ...I can see that he's excited. [narrator]' ...Now I have many positive things to say about Coelho: He is respectable, inspiring as a man, a truth-seeker, and an appealing writer; but one should hesitate to call him a 'literary' writer based on this quote. A 'literary' author knows that a character's excitement should be 'shown' in his or her dialogue and not in the narrator's commentary on it. Advice for Coelho: Remove the 'I can see that he's excited' sentence and show his excitement in the phrasing of his quote.(Now, in defense of Coelho, I am firmly of the opinion, having myself written plenty of prose that is flawed, that a novelist should be forgiven for slipping here and there.)Lastly, it appears that a belief in reincarnation is of great interest to Mr. Coelho ... Just think! He is a man who has achieved, (as Leonard Cohen would call it), 'a remote human possibility.' He has won lots of fame and tons of money. And yet, how his preoccupation with reincarnation—none other than an interest in being born again as somebody else—suggests that he is not happy!

Let us suppose that the great empire of China, with all its myriads of inhabitants, was suddenly swallowed up by an earthquake, and let us consider how a man of humanity in Europe, who had no sort of connection with that part of the world, would be affected upon receiving intelligence of this dreadful calamity. He would, I imagine, first of all, express very strongly his sorrow for the misfortune of that unhappy people, he would make many melancholy reflections upon the precariousness of human life, and the vanity of all the labours of man, which could thus be annihilated in a moment. He would too, perhaps, if he was a man of speculation, enter into many reasonings concerning the effects which this disaster might produce upon the commerce of Europe, and the trade and business of the world in general. And when all this fine philosophy was over, when all these humane sentiments had been once fairly expressed, he would pursue his business or his pleasure, take his repose or his diversion, with the same ease and tranquillity, as if no such accident had happened. The most frivolous disaster which could befall himself would occasion a more real disturbance. If he was to lose his little finger to-morrow, he would not sleep to-night; but, provided he never saw them, he will snore with the most profound security over the ruin of a hundred millions of his brethren, and the destruction of that immense multitude seems plainly an object less interesting to him, than this paltry misfortune of his own. To prevent, therefore, this paltry misfortune to himself, would a man of humanity be willing to sacrifice the lives of a hundred millions of his brethren, provided he had never seen them? Human nature startles with horror at the thought, and the world, in its greatest depravity and corruption, never produced such a villain as could be capable of entertaining it. But what makes this difference? When our passive feelings are almost always so sordid and so selfish, how comes it that our active principles should often be so generous and so noble? When we are always so much more deeply affected by whatever concerns ourselves, than by whatever concerns other men; what is it which prompts the generous, upon all occasions, and the mean upon many, to sacrifice their own interests to the greater interests of others? It is not the soft power of humanity, it is not that feeble spark of benevolence which Nature has lighted up in the human heart, that is thus capable of counteracting the strongest impulses of self-love. It is a stronger power, a more forcible motive, which exerts itself upon such occasions. It is reason, principle, conscience, the inhabitant of the breast, the man within, the great judge and arbiter of our conduct.

For a considerable portion of humanity today, it is possible and indeed likely that one's neighbor, one's colleague, or one's employer will have a different mother tongue, eat different food, and follow a different religion than oneself. It is a matter of great urgency, therefore, that we find ways to cooperate with one another in a spirit of mutual acceptance and respect. In such a world, I feel, it is vital for us to find genuinely sustainable and universal approach to ethics, inner values, and personal integrity-an approach that can transcend religious, cultural, and racial differences and appeal to people at a sustainable, universal approach is what I call the project of secular ethics. All religions, therefore, to some extent, ground the cultivation of inner values and ethical awareness in some kind of metaphysical (that is, not empirically demonstrable) understanding of the world and of life after death. And just as the doctrine of divine judgment underlies ethical teachings in many theistic religions, so too does the doctrine of karma and future lives in non-theistic religions. As I see it, spirituality has two dimensions. The first dimension, that of basic spiritual well-being-by which I mean inner mental and emotional strength and balance-does not depend on religion but comes from our innate human nature as beings with a natural disposition toward compassion, kindness, and caring for others. The second dimension is what may be considered religion-based spirituality, which is acquired from our upbringing and culture and is tied to particular beliefs and practices. The difference between the two is something like the difference between water and tea. On this understanding, ethics consists less of rules to be obeyed than of principles for inner self-regulation to promote those aspects of our nature which we recognize as conducive to our own well-being and that of others. It is by moving beyond narrow self-interest that we find meaning, purpose, and satisfaction in life.

Dear Jack: I have no idea who he was. But he saved me. From you. I watched from the doorway as he smacked, punched, and threw you against the wall. You fought back hard- I'll give you that- but you were no match for him. And when it was over- when you'd finally passed out- the boy made direct eye contact with me. He removed the rag from my mouth and asked me if I was okay. 'Yes. I mean, I think so,' I told him. But it was her that he was really interested in: the girl who was lying unconscious on the floor. Her eyes were swollen, and there looked to be a trail of blood running from her nose. The boy wiped her face with a rag. And then he kissed her, and held her, and ran his hand over her cheek, finally grabbing his cell to dial 911. He was wearing gloves, which I thought was weird. Maybe he was concerned about his fingerprints, from breaking in. But once he hung up, he removed the gloves, took the girl's hand, and placed it on the front of his leg- as if it were some magical hot spot that would make her better somehow. Tears welled up in his eyes as he apologized for not getting there sooner. 'I'm so sorry,' he just kept saying. And suddenly I felt sorry too. Apparently it was the anniversary of something tragic that'd happened. I couldn't really hear him clearly, but I was pretty sure he'd mentioned visiting an old girlfriend's grave. 'You deserve someone better,' he told her. 'Someone who'll be open and honest; who won't be afraid to share everything with you.' He draped his sweatshirt over her, kissed her behind the ear, and then promised to love her forever. A couple minutes later, another boy came in, all out of breath. 'Is she alright?' he asked. The boy who saved me stood up, wiped his tearful eyes, and told the other guy to sit with her until she woke up. And then he went to find scissors for me. He cut me free and brought me out to the sofa. 'My name's Ben,' he said. 'And help is on the way.' When the girl finally did wake up, Ben allowed the other guy to take credit for saving her life. I wanted to ask him why, but I haven't been able to speak. That's what this letter is for. My therapist says that I need to tell my side of things in order to regain my voice. She suggested that addressing my thoughts directly to you might help provide some closure. So far, it hasn't done the trick. Never your Jill, Rachael

The other mind entity is what we call the impartial observer. This mind of present-moment awareness stands outside the preprogrammed physiological determinants and is alive to the present. It works through the brain but is not limited to the brain. It may be dormant in many of us, but it is never completely absent. It transcends the automatic functioning of past-conditioned brain circuits. ‘In the end,...I conclude that there is no good evidence… that the brain alone can carry out the work that the mind does.” Knowing oneself comes from attending with compassionate curiosity to what is happening within. Methods for gaining self-knowledge and self-mastery through conscious awareness strengthen the mind’s capacity to act as its own impartial observer. Among the simplest and most skilful of the meditative techniques taught in many spiritual traditions is the disciplined practice of what Buddhists call ‘bare attention’. Nietzsche called Buddha ‘that profound physiologist’ and his teachings less a religion than a ‘kind of hygiene’...’ Many of our automatic brain processes have to do with either wanting something or not wanting something else – very much the way a small child’s mental life functions. We are forever desiring or longing, or judging and rejecting. Mental hygiene consists of noticing the ebb and flow of all those automatic grasping or rejecting impulses without being hooked by then. Bare attention is directed not only toward what’s happening on the outside, but also to what’s taking place on the inside. ‘Be at least interested in your reactions as in the person or situation that triggers them.’... In a mindful state one can choose to be aware of the ebb and flow of emotions and thought patterns instead of brooding on their content. Not ‘he did this to me therefore I’m suffering’ but ‘I notice that feelings of resentment and a desire for vengeance keep flooding my mind.’... ‘Bare Attention is the clear and single-minded awareness of what actually happens to us and in us at the successive moments of perception,’... ‘It is called ‘Bare’ because it attends just to the bare facts of a perception as presented either through the five physical senses of through the mind without reacting to them.

You frequently state, and in your letter you imply, that I have developed a completely one-sided outlook and look at everything in terms of science. Obviously my method of thought and reasoning is influenced by a scientific training – if that were not so my scientific training will have been a waste and a failure. But you look at science (or at least talk of it) as some sort of demoralizing invention of man, something apart from real life, and which must be cautiously guarded and kept separate from everyday existence. But science and everyday life cannot and should not be separated. Science, for me, gives a partial explanation of life. In so far as it goes, it is based on fact, experience and experiment. Your theories are those which you and many other people find easiest and pleasantest to believe, but so far as I can see, they have no foundation other than they leaf to a pleasanter view of life (and an exaggerated idea of our own importance)... I agree that faith is essential to success in life (success of any sort) but I do not accept your definition of faith, i.e. belief in life after death. In my view, all that is necessary for faith is the belief that by doing our best we shall come nearer to success and that success in our aims (the improvement of the lot of mankind, present and future) is worth attaining. Anyone able to believe in all that religion implies obviously must have such faith, but I maintain that faith in this world is perfectly possible without faith in another world… It has just occurred to me that you may raise the question of the creator. A creator of what? ... I see no reason to believe that a creator of protoplasm or primeval matter, if such there be, has any reason to be interested in our significant race in a tiny corner of the universe, and still less in us, as still more significant individuals. Again, I see no reason why the belief that we are insignificant or fortuitous should lessen our faith – as I have defined it.

there was a sort of embarrassment about storytelling that struck home powerfully about one hundred years ago, at the beginning of modernism. We see a similar reaction in painting and in music. It's a preoccupation suddenly with the surface rather than the depth. So you get, for example, Picasso and Braque making all kinds of experiments with the actual surface of the painting. That becomes the interesting thing, much more interesting than the thing depicted, which is just an old newspaper, a glass of wine, something like that. In music, the Second Viennese School becomes very interested in what happens when the surface, the diatonic structure of the keys breaks down, and we look at the notes themselves in a sort of tone row, instead of concentrating on things like tunes, which are sort of further in, if you like. That happened, of course, in literature, too, with such great works as James Joyce's Ulysses, which is all about, really, how it's told. Not so much about what happens, which is a pretty banal event in a banal man's life. It's about how it's told. The surface suddenly became passionately interesting to artists in every field about a hundred years ago. In the field of literature, story retreated. The books we talked about just now, Middlemarch, Bleak House, Vanity Fair -- their authors were the great storytellers as well as the great artists. After modernism, things changed. Indeed, modernism sometimes seems to me like an equivalent of the Fall. Remember, the first thing Adam and Eve did when they ate the fruit was to discover that they had no clothes on. They were embarrassed. Embarrassment was the first consequence of the Fall. And embarrassment was the first literary consequence of this modernist discovery of the surface. "Am I telling a story? Oh my God, this is terrible. I must stop telling a story and focus on the minute gradations of consciousness as they filter through somebody's..." So there was a great split that took place. Story retreated, as it were, into genre fiction-into crime fiction, into science fiction, into romantic fiction-whereas the high-art literary people went another way. Children's books held onto the story, because children are rarely interested in surfaces in that sort of way. They're interested in what-happened and what-happened next. I found it a great discipline, when I was writing The Golden Compass and other books, to think that there were some children in the audience. I put it like that because I don't say I write for children. I find it hard to understand how some writers can say with great confidence, "Oh, I write for fourth grade children" or "I write for boys of 12 or 13." How do they know? I don't know. I would rather consider myself in the rather romantic position of the old storyteller in the marketplace: you sit down on your little bit of carpet with your hat upturned in front of you, and you start to tell a story. Your interest really is not in excluding people and saying to some of them, "No, you can't come, because it's just for so-and-so." My interest as a storyteller is to have as big an audience as possible. That will include children, I hope, and it will include adults, I hope. If dogs and horses want to stop and listen, they're welcome as well.

Dickens has not seen it all. The wretched of the earth do not decide to become extinct, they resolve, on the contrary, to multiply: life is their only weapon against life, life is all that they have. This is why the dispossessed and starving will never be convinced (though some may be coerced) by the population-control programs of the civilized. I have watched the dispossessed and starving laboring in the fields which others own, with their transistor radios at their ear, all day long: so they learn, for example, along with equally weighty matters, that the pope, one of the heads of the civilized world, forbids to the civilized that abortion which is being, literally, forced on them, the wretched. The civilized have created the wretched, quite coldly and deliberately, and do not intend to change the status quo; are responsible for their slaughter and enslavement; rain down bombs on defenseless children whenever and wherever they decide that their ‘vital interests’ are menaced, and think nothing of torturing a man to death: these people are not to be taken seriously when they speak of the ‘sanctity’ of human life, or the ‘conscience’ of the civilized world. There is a ‘sanctity’ involved with bringing a child into this world: it is better than bombing one out of it. Dreadful indeed it is to see a starving child, but the answer to that is not to prevent the child’s arrival but to restructure the world so that the child can live in it: so that the ‘vital interest’ of the world becomes nothing less than the life of the child. However—I could not have said any of this then, nor is so absurd a notion about to engulf the world now. But we were all starving children, after all, and none of our fathers, even at their most embittered and enraged, had ever suggested that we ‘die out.’ It was not we who were supposed to die out: this was, of all notions, the most forbidden, and we learned this from the cradle. Every trial, every beating, every drop of blood, every tear, were meant to be used by us for a day that was coming—for a day that was certainly coming, absolutely certainly, certainly coming: not for us, perhaps, but for our children. The children of the despised and rejected are menaced from the moment they stir in the womb, and are therefore sacred in a way that the children of the saved are not. And the children know it, which is how they manage to raise their children, and why they will not be persuaded—by their children’s murderers, after all—to cease having children.

It is a mistake to think of the expatriate as someone who abdicates, who withdraws and humbles himself, resigned to his miseries, his outcast state. On a closer look, he turns out to be ambitious, aggressive in his disappointments, his very acrimony qualified by his belligerence. The more we are dispossessed, the more intense our appetites and illusions become. I even discern some relation between misfortune and megalomania. The man who has lost everything preserves as a last resort the hope of glory, or of literary scandal. He consents to abandon everything, except his name. [ . . . ] Let us say a man writes a novel which makes him, overnight, a celebrity. In it he recounts his sufferings. His compatriots in exile envy him: they too have suffered, perhaps more. And the man without a country becomes—or aspires to become—a novelist. The consequence: an accumulation of confusions, an inflation of horrors, of frissons that date. One cannot keep renewing Hell, whose very characteristic is monotony, or the face of exile either. Nothing in literature exasperates a reader so much as The Terrible; in life, it too is tainted with the obvious to rouse our interest. But our author persists; for the time being he buries his novel in a drawer and awaits his hour. The illusion of surprise, of a renown which eludes his grasp but on which he reckons, sustains him; he lives on unreality. Such, however, is the power of this illusion that if, for instance, he works in some factory, it is with the notion of being freed from it one day or another by a fame as sudden as it is inconceivable. * Equally tragic is the case of the poet. Walled up in his own language, he writes for his friends—for ten, for twenty persons at the most. His longing to be read is no less imperious than that of the impoverished novelist. At least he has the advantage over the latter of being able to get his verses published in the little émigré reviews which appear at the cost of almost indecent sacrifices and renunciations. Let us say such a man becomes—transforms himself—into an editor of such a review; to keep his publication alive he risks hunger, abstains from women, buries himself in a windowless room, imposes privations which confound and appall. Tuberculosis and masturbation, that is his fate. No matter how scanty the number of émigrés, they form groups, not to protect their interests but to get up subscriptions, to bleed each other white in order to publish their regrets, their cries, their echoless appeals. One cannot conceive of a more heart rending form of the gratuitous. That they are as good poets as they are bad prose writers is to be accounted for readily enough. Consider the literary production of any "minor" nation which has not been so childish as to make up a past for itself: the abundance of poetry is its most striking characteristic. Prose requires, for its development, a certain rigor, a differentiated social status, and a tradition: it is deliberate, constructed; poetry wells up: it is direct or else totally fabricated; the prerogative of cave men or aesthetes, it flourishes only on the near or far side of civilization, never at the center. Whereas prose demands a premeditated genius and a crystallized language, poetry is perfectly compatible with a barbarous genius and a formless language. To create a literature is to create a prose.