Intuition Good Morning Quotes

On Writing: Aphorisms and Ten-Second Essays 1. A beginning ends what an end begins. 2. The despair of the blank page: it is so full. 3. In the head Art’s not democratic. I wait a long time to be a writer good enough even for myself. 4. The best time is stolen time. 5. All work is the avoidance of harder work. 6. When I am trying to write I turn on music so I can hear what is keeping me from hearing. 7. I envy music for being beyond words. But then, every word is beyond music. 8. Why would we write if we’d already heard what we wanted to hear? 9. The poem in the quarterly is sure to fail within two lines: flaccid, rhythmless, hopelessly dutiful. But I read poets from strange languages with freedom and pleasure because I can believe in all that has been lost in translation. Though all works, all acts, all languages are already translation. 10. Writer: how books read each other. 11. Idolaters of the great need to believe that what they love cannot fail them, adorers of camp, kitsch, trash that they cannot fail what they love. 12. If I didn’t spend so much time writing, I’d know a lot more. But I wouldn’t know anything. 13. If you’re Larkin or Bishop, one book a decade is enough. If you’re not? More than enough. 14. Writing is like washing windows in the sun. With every attempt to perfect clarity you make a new smear. 15. There are silences harder to take back than words. 16. Opacity gives way. Transparency is the mystery. 17. I need a much greater vocabulary to talk to you than to talk to myself. 18. Only half of writing is saying what you mean. The other half is preventing people from reading what they expected you to mean. 19. Believe stupid praise, deserve stupid criticism. 20. Writing a book is like doing a huge jigsaw puzzle, unendurably slow at first, almost self-propelled at the end. Actually, it’s more like doing a puzzle from a box in which several puzzles have been mixed. Starting out, you can’t tell whether a piece belongs to the puzzle at hand, or one you’ve already done, or will do in ten years, or will never do. 21. Minds go from intuition to articulation to self-defense, which is what they die of. 22. The dead are still writing. Every morning, somewhere, is a line, a passage, a whole book you are sure wasn’t there yesterday. 23. To feel an end is to discover that there had been a beginning. A parenthesis closes that we hadn’t realized was open). 24. There, all along, was what you wanted to say. But this is not what you wanted, is it, to have said it?

The kind who tells her husband to go, that it is fine, and then cries that she is lonely. Who wants her feelings to be intuited, not subject to the vulgarity of needing to be spoken.

I had no keener pleasure than in following Holmes in his professional investigations, and in admiring the rapid deductions, as swift as intuitions, and yet always founded on a logical basis, with which he unravelled the problems which were submitted to him. I rapidly threw on my clothes, and was ready in a few minutes to accompany my friend down to the sitting-room. A lady dressed in black and heavily veiled, who had been sitting in the window, rose as we entered. 'Good morning, madam, said Holmes, cheerily. 'My name is Sherlock Holmes. This is my intimate friend and associate, Dr. Watson, before whom you can speak as freely as before myself.

A Puritan twist in our nature makes us think that anything good for us must be twice as good if it's hard to swallow. Learning Greek and Latin used to play the role of character builder, since they were considered to be as exhausting and unrewarding as digging a trench in the morning and filling it up in the afternoon. It was what made a man, or a woman -- or more likely a robot -- of you. Now math serves that purpose in many schools: your task is to try to follow rules that make sense, perhaps, to some higher beings; and in the end to accept your failure with humbled pride. As you limp off with your aching mind and bruised soul, you know that nothing in later life will ever be as difficult. What a perverse fate for one of our kind's greatest triumphs! Think how absurd it would be were music treated this way (for math and music are both excursions into sensuous structure): suffer through playing your scales, and when you're an adult you'll never have to listen to music again. And this is mathematics we're talking about, the language in which, Galileo said, the Book of the World is written. This is mathematics, which reaches down into our deepest intuitions and outward toward the nature of the universe -- mathematics, which explains the atoms as well as the stars in their courses, and lets us see into the ways that rivers and arteries branch. For mathematics itself is the study of connections: how things ideally must and, in fact, do sort together -- beyond, around, and within us. It doesn't just help us to balance our checkbooks; it leads us to see the balances hidden in the tumble of events, and the shapes of those quiet symmetries behind the random clatter of things. At the same time, we come to savor it, like music, wholly for itself. Applied or pure, mathematics gives whoever enjoys it a matchless self-confidence, along with a sense of partaking in truths that follow neither from persuasion nor faith but stand foursquare on their own. This is why it appeals to what we will come back to again and again: our **architectural instinct** -- as deep in us as any of our urges.

The Head Scissor and CEO of a major corporation was once asked to give a seminar on the topic of innovation to a young and thriving startup company. After looking out upon the big-eyed crowd of young and inexperienced scissors standing there on their snippers, the aged guru opened and closed with a few thoughts that made every scissor look deep within themselves. She said, “The heart asks us to make incisions by following it along the path of intuition. Otherwise, we can be certain we’re just following behind someone else’s dotted lines. Every morning when I get out of the shower and look in the mirror, I say to myself, ‘You stand tall with long legs and bright eyes, but what good are you, if you can’t stay on the cutting edge of your self?’” After receiving a thunderous applause she gave a knowing smile and made her exit.

How could boredom be beneficial? In Hindu and Buddhist traditions, boredom is described as a precursor to insight and discovery. Parents sometimes want their children to be bored because they have an intuitive sense that grappling with this uncomfortable state is how kids discover what they’re interested in, quiet their mind, and find outlets to channel their energy. We wish more parents would trust that when their kids get bored, they’ll find the way out on their own, resisting the temptation to schedule activities from morning to night to keep boredom at bay. But don’t just take our word for it. The American Academy of Pediatrics released a 2007 consensus statement on how child-directed, exploratory play is far superior when it comes to developing emotional, social, and mental agility than structured, adult-guided activity.

We then reached a fork in the valley. Should we go left or right? Dad called it left. I had a very powerful intuition that right was the choice we should make. Dad insisted left. I insisted right. It was a fifty-fifty call and he relented. Within two hundred yards we stumbled across a snowy track through the woods and followed it excitedly. Within a mile it came out on a mountain road, and within ten minutes we had flagged down a lift from a car heading up the hill in the darkness. We had found salvation, and I was beat. The car dropped us off at the gates of the garrison thirty minutes later. It was, by then, late into the night, but I was suddenly buzzing with energy and excitement. The fatigue had gone. Dad knew that I had made the right call up there--if we had chosen left we would still be trudging into the unknown. I felt so proud. In truth it was probably luck, but I learned another valuable lesson that night: Listen to the quiet voice inside. Intuition is the noise of the mind. As we tromped back through the barracks, though, we noticed there was an unusual amount of activity for the early hours of a weekday morning. It soon became very clear why. First a sergeant appeared, followed by another soldier, and then we were ushered into the senior officers’ block. There was my uncle, standing in uniform looking both tired and serious. I started to break out into a big smile. So did Dad. Well, I was excited. We had cheated a slow, lingering hypothermic death, lost together in the mountains. We were alive. Our enthusiasm was countered by the immortal words from my uncle, the brigadier, saying: “I wouldn’t smile if I was you…” He continued, “The entire army mountain rescue team is currently out scouring the mountains for you, on foot and in the air with the search-and-rescue helicopter. I hope you have a good explanation.” We didn’t, of course, save that we had been careless, and we had got lucky; but that’s life sometimes. And the phrase: “I wouldn’t smile if I was you,” has gone down into Grylls family folklore.

We are living now, not in the delicious intoxication induced by the early successes of science, but in a rather grisly morning-after, when it has become apparent that what triumphant science has done hitherto is to improve the means for achieving unimproved or actually deteriorated ends. In this condition of apprehensive sobriety we are able to see that the contents of literature, art, music—even in some measure of divinity and school metaphysics—are not sophistry and illusion, but simply those elements of experience which scientists chose to leave out of account, for the good reason that they had no intellectual methods for dealing with them. In the arts, in philosophy, in religion men are trying—doubtless, without complete success—to describe and explain the non-measurable, purely qualitative aspects of reality. Since the time of Galileo, scientists have admitted, sometimes explicitly but much more often by implication, that they are incompetent to discuss such matters. The scientific picture of the world is what it is because men of science combine this incompetence with certain special competences. They have no right to claim that this product of incompetence and specialization is a complete picture of reality. As a matter of historical fact, however, this claim has constantly been made. The successive steps in the process of identifying an arbitrary abstraction from reality with reality itself have been described, very fully and lucidly, in Burtt’s excellent “Metaphysical Foundations of Modern Science"; and it is therefore unnecessary for me to develop the theme any further. All that I need add is the fact that, in recent years, many men of science have come to realize that the scientific picture of the world is a partial one—the product of their special competence in mathematics and their special incompetence to deal systematically with aesthetic and moral values, religious experiences and intuitions of significance. Unhappily, novel ideas become acceptable to the less intelligent members of society only with a very considerable time-lag. Sixty or seventy years ago the majority of scientists believed—and the belief often caused them considerable distress—that the product of their special incompetence was identical with reality as a whole. Today this belief has begun to give way, in scientific circles, to a different and obviously truer conception of the relation between science and total experience. The masses, on the contrary, have just reached the point where the ancestors of today’s scientists were standing two generations back. They are convinced that the scientific picture of an arbitrary abstraction from reality is a picture of reality as a whole and that therefore the world is without meaning or value. But nobody likes living in such a world. To satisfy their hunger for meaning and value, they turn to such doctrines as nationalism, fascism and revolutionary communism. Philosophically and scientifically, these doctrines are absurd; but for the masses in every community, they have this great merit: they attribute the meaning and value that have been taken away from the world as a whole to the particular part of the world in which the believers happen to be living.

But in the years before the council, in a typical American parish, that ancient liturgy was too often approached haphazardly, celebrated carelessly, treated as an obligation to be rushed through as quickly as possible. After the council, of course, the introduction of a new streamlined liturgy gave immeasurably more scope to the casual approach. In Why Catholics Can’t Sing, Thomas Day comments: We can be reasonably sure that the Last Supper did not begin with the words, “Good evening, apostles.” Intuition tells us that John the Baptist did not cry out in the wilderness, “Repent, sin no more, and havernice day.” Common sense tells us that there is something immensely wrong and contradictory about starting off a ritual with “Good Morning.” We might even say that the laity in the pews “short circuits” when greeted this way at Mass. The church building, the music, and the celebrant in flowing robes all seem to say, “This is a ritual,” an event out of the ordinary. Then, the “Good Morning” intrudes itself and indicates that this is really a business meeting and not a liturgy, after all. Today, after more than a full generation of liturgical experimentation, the integrity of the liturgy can be compromised by two opposite dangers: caring too little about the established rubrics or caring too much.

I mean, he asked for the keys to the truck last night and brought them back earlier this morning.  Truck’s fixed.  I checked myself.  So, I’m wondering what you said to him.” My mouth popped open.  I couldn’t believe he’d actually listened to me.  A silly smile tugged at my mouth.  Did this really mean he’d let me go?  My barely formed smile faded.  Or would I just wake up back in this apartment tomorrow morning if I tried to leave? Sam continued to remake the bed with the clean sheets from the hidden compartment in the matching sofa ottoman. There had to be a catch.  Sam had told me a tied pair didn’t part until completing the Claim.  When Clay had scented me, and I’d recognized him openly, the Elders saw us as a pair.  They, in turn, announced it to everyone over their mental link.  Every werewolf, whether in a pack or Forlorn, recognized our tie.  If my words truly changed Clay’s mind, great—but Sam’s question caused me to begin to doubt that possibility, and I struggled to come up with what I’d overlooked. “The truth,” I said answering Sam’s question.  “Let’s say he is my Mate.  He’s an uneducated man from the backwoods.  How are we going to live?  I can’t turn on the fur like you guys can and live as a wolf like he’s done for most of his life.  Where does that leave us?  I just pointed out that I had to go to school to get the education I needed to land a good job to support myself because he can’t.” Sam had stopped remaking the bed and looked at me in disbelief. “Well, I said it nicer than that.” He gave me a disappointed look. “You don’t know anything about him, Gabby.  He may have lived most of his life in his fur, but it doesn’t mean he isn’t intelligent or that he’s more wolf than man.  You may have caused yourself more trouble than you intended.” I shifted against the door.  “Hold on, I didn’t say either of those things to him.”  Granted, I did tell him he needed to bathe.  “And what do you mean ‘more trouble’?” “He said that you suggested he live with you so you could get to know each other better.” I froze in disbelief.  That is not what I said. “Wait.  Did he actually talk to you?” “Well, I had to put on my fur to understand him since he was in his, but yes.” Sam’s kind communicated in several ways when in their fur—typically, through body language or howls.  Claimed and Mated pairs shared a special bond using an intuitive, mental link.  Once establishing a Claim, the pair could sense strong emotions as well as each other’s location.  Mated pairs had the same ability to communicate with each other as the Elders had with everyone in the pack. I closed my eyes and thought back to my exact wording. “I didn’t say we should live together, but that he should come back with me to get an education.”  Fine, I hadn’t worded it well, but how did he get “hey, we should live together” out of that? “Like I said, you’ve got trouble.”  He gave me another disappointed look, folded the bed back into the sofa, then picked up his bag from the floor.  He strode to the bathroom and closed the door on any further conversation. Crap.  I needed to talk to Clay again and find out what he intended.  I’d been counting on his feral upbringing and his need for freedom to cause him to reject my suggestion—a suggestion that hadn’t included him living with me.  I’d meant he should find a place nearby so we could go through the motions of human dating, which was the extent of my willingness to compromise.  I hadn’t thought he’d take any of it seriously but that, instead, he would just let me go. I

Being a good physician requires many traits and listening to a patient, diagnostic skills, intuition, and compassion are critical when practicing medicine. Communication is key in all illnesses, but especially in a chronic illness, because it is usually long term and changes can be subtle, at times known only to the patient. Working as a team to make this journey as gentle as possible is all we ask as patients and caregivers.

After their time in the monastery, most young men and women will return to their villages, having completed their training with the elders. They are now accepted as “ripe,” as initiated men and women, respected in their community. Outwardly they will have learned the religious forms and sacred rituals of the Buddhist community. Inwardly, these ancient forms are intended to awaken an unshakable virtue and inner respect, fearlessness in the face of death, self-reliance, wisdom, and profound compassion. These qualities give one who leaves the monastery the hallmark of a mature man or woman. Perhaps as you read about this ordination process, its beauty will strike a chord in you that intuitively knows about the need for initiations. This does not mean that you have to enter a monastery to seek this remarkable and wonderful training. By reading about this tradition, you may simply awaken that place in yourself, which exists in each of us, that longs for wholeness and integrity, because the awakening that comes through initiation is a universal story. In our time we need to reclaim rites of passage, we need to honor elders, we need to find ways to remind our young people and the whole of our communities of the sacredness of life, of who we really are. Remember, too, that initiation comes in many forms. I have a friend who has three children under the age of five. This is a retreat as intensive as any other, including sitting up all night in the charnel grounds. Marriage and family are a kind of initiation. As Gary Snyder says, All of us are apprentices to the same teacher that all masters have worked with—reality. Reality says: Master the twenty-four hours. Do it well without self-pity. It is as hard to get children herded into the car pool and down the road to the bus as it is to chant sutras in the Buddha Hall on a cold morning. One is not better than the other. Each can be quite boring. They both have the virtuous quality of repetition. Repetition and ritual and their good results come in many forms: changing the car filters, wiping noses, going to meetings, sitting in meditation, picking up around the house, washing dishes, checking the dipstick. Don’t let yourself think that one or more of these distracts you from the serious pursuits. Such a round of chores is not a set of difficulties to escape so that we may do our practice that will put us on the path. It IS our path.